History 2311 Western Civilization to 1715 Day Three Slides
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The Ideal of Lucretia in Augustan Latin Poetry
University of Calgary PRISM: University of Calgary's Digital Repository Graduate Studies The Vault: Electronic Theses and Dissertations 2013-05-07 The Ideal of Lucretia in Augustan Latin Poetry Waters, Alison Waters, A. (2013). The Ideal of Lucretia in Augustan Latin Poetry (Unpublished doctoral thesis). University of Calgary, Calgary, AB. doi:10.11575/PRISM/28172 http://hdl.handle.net/11023/705 doctoral thesis University of Calgary graduate students retain copyright ownership and moral rights for their thesis. You may use this material in any way that is permitted by the Copyright Act or through licensing that has been assigned to the document. For uses that are not allowable under copyright legislation or licensing, you are required to seek permission. Downloaded from PRISM: https://prism.ucalgary.ca UNIVERSITY OF CALGARY The Ideal of Lucretia in Augustan Latin Poetry by Alison Ferguson Waters A DISSERTATION SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF GREEK AND ROMAN STUDIES CALGARY, ALBERTA MAY 2013 © Alison Ferguson Waters 2013 ii Abstract This study concerns the figure of Lucretia as she is presented by the Roman historian Livy in the first book of Ab Urbe Condita, where she is intended as an example of virtue, particularly in terms of her attention to woolworking. To find evidence for this ideal and how it was regarded at the time, in this study a survey is made of woolworking references in the contemporary Augustan poets Vergil, Tibullus, Propertius and Ovid. Other extant versions of the Lucretia legend do not mention woolworking; Livy appears to have added Lucretia’s devotion to wool, a tradition in keeping with Augustan propaganda. -
Faunus and the Fauns in Latin Literature of the Republic and Early Empire
University of Adelaide Discipline of Classics Faculty of Arts Faunus and the Fauns in Latin Literature of the Republic and Early Empire Tammy DI-Giusto BA (Hons), Grad Dip Ed, Grad Cert Ed Submitted in fulfilment of the requirements for the degree of Master of Philosophy October 2015 Table of Contents Abstract ................................................................................................................... 4 Thesis Declaration ................................................................................................... 5 Acknowledgements ................................................................................................. 6 Introduction ............................................................................................................. 7 Context and introductory background ................................................................. 7 Significance ......................................................................................................... 8 Theoretical framework and methods ................................................................... 9 Research questions ............................................................................................. 11 Aims ................................................................................................................... 11 Literature review ................................................................................................ 11 Outline of chapters ............................................................................................ -
Calendar of Roman Events
Introduction Steve Worboys and I began this calendar in 1980 or 1981 when we discovered that the exact dates of many events survive from Roman antiquity, the most famous being the ides of March murder of Caesar. Flipping through a few books on Roman history revealed a handful of dates, and we believed that to fill every day of the year would certainly be impossible. From 1981 until 1989 I kept the calendar, adding dates as I ran across them. In 1989 I typed the list into the computer and we began again to plunder books and journals for dates, this time recording sources. Since then I have worked and reworked the Calendar, revising old entries and adding many, many more. The Roman Calendar The calendar was reformed twice, once by Caesar in 46 BC and later by Augustus in 8 BC. Each of these reforms is described in A. K. Michels’ book The Calendar of the Roman Republic. In an ordinary pre-Julian year, the number of days in each month was as follows: 29 January 31 May 29 September 28 February 29 June 31 October 31 March 31 Quintilis (July) 29 November 29 April 29 Sextilis (August) 29 December. The Romans did not number the days of the months consecutively. They reckoned backwards from three fixed points: The kalends, the nones, and the ides. The kalends is the first day of the month. For months with 31 days the nones fall on the 7th and the ides the 15th. For other months the nones fall on the 5th and the ides on the 13th. -
MYTHOLOGY PROJECT This Project Is a Study of Roman Religion. You
MYTHOLOGY PROJECT This project is a study of Roman religion. You will prepare a notebook in which you present your materials on Roman deities (gods and goddesses) and myths. Section A: on the gods and goddesses should have one page/slide for each deity, presenting neatly and artistically the following information: 1. Roman name and Greek name (in Greek) 2. the appearance of the deity (a picture, either hand drawn or from computer/book) 3. the symbol (plant, animal, object, etc.) and 4. the deity’s realm of responsibility (s/he is the god/dess of what?) Section B: on myths should have a page for each of the ten myths, giving a brief summary (a paragraph or two) of that myth, along with some kind of visual representation of the myth. You must rewrite each one in your own words!! Section C: derivatives- find the definitions of the following words that are related to the gods and goddesses: volcano, mercurial, Cyclopean, Herculean, arachnid, January, martial, cupidity, pomegranate, Olympic. (Find up to 20 additional derivatives related to the gods and goddesses for an additional 10 pts.) Deities and Myths: please assemble in the listed order. Deities Myths 1. Saturn 11. Vulcan 1. Overthrow of Saturn (Cronos) 2. Jupiter 12. Diana 2. Cupid and Psyche 3. Juno 13. Apollo* 3. Minerva and Arachne 4. Ceres 14. Mercury 4. Philemon and Baucis 5. Neptune 15. Bacchus 5. Ceres and Proserpina 6. Pluto 16. Janus* 6. Orpheus and Eurydice 7. Vesta 17. Faunus 7. Pyramis and Thisbe 8. Mars 18. Cupid 8. Daedalus and Icarus 9. -
Celts and Romans: the Transformation from Natural to Civic Religion Matthew at Ylor Kennedy James Madison University
James Madison University JMU Scholarly Commons Masters Theses The Graduate School Spring 2012 Celts and Romans: The transformation from natural to civic religion Matthew aT ylor Kennedy James Madison University Follow this and additional works at: https://commons.lib.jmu.edu/master201019 Part of the History Commons Recommended Citation Kennedy, Matthew Taylor, "Celts and Romans: The transformation from natural to civic religion" (2012). Masters Theses. 247. https://commons.lib.jmu.edu/master201019/247 This Thesis is brought to you for free and open access by the The Graduate School at JMU Scholarly Commons. It has been accepted for inclusion in Masters Theses by an authorized administrator of JMU Scholarly Commons. For more information, please contact [email protected]. Celts and Romans: The Transformation from Natural to Civic Religion Matthew Kennedy A thesis submitted to the Graduate Faculty of JAMES MADISON UNIVERSITY In Partial Fulfillment of the Requirements for the degree of Master of Arts History April 2012 Dedication To Verity, whose faith has been unwavering, and to my mother whose constant encouragement has let me reach this point. ii Table of Contents Dedication…………………………………………………………………………......ii Abstract……………………………………………………………………………….iv I. Introduction……………………………………………………………………1 II. Chapter 1: Early Roman Religion…..…………………………………………7 III. Chapter 2: Transition to Later Roman Religion.……………………………..23 IV. Chapter 3: Celtic Religion.…………………………………………………..42 V. Epilogue and Conclusion…………………………………………………….65 iii Abstract This paper is a case study dealing with cultural interaction and religion. It focuses on Roman religion, both before and during the Republic, and Celtic religion, both before and after Roman conquest. For the purpose of comparing these cultures two phases of religion are defined that exemplify the pagan religions of this period. -
Iwo ROMAN FESTIVALS: the SATURNALIA and LUPERCALIA
ENCOUNTERING THE PAST Iwo ROMAN FESTIVALS: THE SATURNALIA AND LUPERCALIA he Romans loved festivals, and their calen dar contained many of them. The most fa T mous celebrations were the Lupercalia, on February 15, and the Saturnalia, which took place from December 17 to 24. Both festivals were so popular that Christianity later adopted them under different names for its own religious calendar. The Saturnalia celebrated Saturn, an agricultur al god. (Our Saturday is named after him.) During this festival all public and private business gave way to feasting, gambling, wild dancing, and the kind of revelry that still occurs today during Mardi Gras in cities like New Orleans and Rio de Janeiro. During the Saturnalia, masters permitted slaves to say and do what they liked; moral restrictions were eased; and Romans exchanged presents. Rather than try to abolish the Saturnalia, Chris tianity established December 25th as the birth date of Jesus, and the irrepressible Roman holiday, including the giving of presents, parties, and elabo rate meals, became the celebration of Christmas. The Lupercalia was dedicated, in part, to Faunus, the ancient Italian god of the countryside. Worshipped as the bringer of fertility to fields and flocks, Faunus was typically represented in art as half man, half goat and was associated with merri ment like the Greek god Pan. On the day of the Lupercalia, young male priests called Luperci sacrificed goats and a dog to Faunus. The Luperci then ran naked around the city, strik ing any woman who came near them with a thong cut from the skins of the sacrificed goats to render her fertile. -
75 AD ROMULUS Legendary, 8Th Century B.C. Plutarch Translated by John Dryden
75 AD ROMULUS Legendary, 8th Century B.C. Plutarch translated by John Dryden Plutarch (46-120) - Greek biographer, historian, and philosopher, sometimes known as the encyclopaedist of antiquity. He is most renowned for his series of character studies, arranged mostly in pairs, known as “Plutarch’s Lives of the Noble Grecians and Romans” or “Parallel Lives.” Romulus (75 AD) - A study of the life of Romulus, the founder of Rome. ROMULUS From whom, and for what reason, the city of Rome, a name so great in glory, and famous in the mouths of all men, was so first called, authors do not agree. Some are of opinion that the Pelasgians, wandering over the greater part of the habitable world, and subduing numerous nations, fixed themselves here, and, from their own great strength in war, called the city Rome. Others, that at the taking of Troy, some few that escaped and met with shipping, put to sea, and driven by winds, were carried upon the coasts of Tuscany, and came to anchor off the mouth of the river Tiber, where their women, out of heart and weary with the sea, on its being proposed by one of the highest birth and best understanding amongst them, whose name was Roma, burnt the ships. With which act the men at first were angry, but afterwards, of necessity, seating themselves near Palatium, where things in a short while succeeded far better than they could hope, in that they found the country very good, and the people courteous, they not only did the lady Roma other honours, but added also this, of calling after her name the city which she had been the occasion of their founding. -
[PDF]The Myths and Legends of Ancient Greece and Rome
The Myths & Legends of Ancient Greece and Rome E. M. Berens p q xMetaLibriy Copyright c 2009 MetaLibri Text in public domain. Some rights reserved. Please note that although the text of this ebook is in the public domain, this pdf edition is a copyrighted publication. Downloading of this book for private use and official government purposes is permitted and encouraged. Commercial use is protected by international copyright. Reprinting and electronic or other means of reproduction of this ebook or any part thereof requires the authorization of the publisher. Please cite as: Berens, E.M. The Myths and Legends of Ancient Greece and Rome. (Ed. S.M.Soares). MetaLibri, October 13, 2009, v1.0p. MetaLibri http://metalibri.wikidot.com [email protected] Amsterdam October 13, 2009 Contents List of Figures .................................... viii Preface .......................................... xi Part I. — MYTHS Introduction ....................................... 2 FIRST DYNASTY — ORIGIN OF THE WORLD Uranus and G (Clus and Terra)........................ 5 SECOND DYNASTY Cronus (Saturn).................................... 8 Rhea (Ops)....................................... 11 Division of the World ................................ 12 Theories as to the Origin of Man ......................... 13 THIRD DYNASTY — OLYMPIAN DIVINITIES ZEUS (Jupiter).................................... 17 Hera (Juno)...................................... 27 Pallas-Athene (Minerva).............................. 32 Themis .......................................... 37 Hestia -
Roman Dream Concepts
No part of this digital document may be reproduced, stored in a retrieval system or transmitted commercially in any form or by any means. The publisher has taken reasonable care in the preparation of this digital document, but makes no expressed or implied warranty of any kind and assumes no responsibility for any errors or omissions. No liability is assumed for incidental or consequential damages in connection with or arising out of information contained herein. This digital document is sold with the clear understanding that the publisher is not engaged in rendering legal, medical or any other professional services. Roman Dream Concepts The Romans were a deeply superstitious people long before they became conquerors. They took great stock in omens and dreams of all kinds, as is reflected by their enormous early pantheon. There were spirits (numina) of the air, water, trees, wind, crops, weeding, carting, brewing, and so on to include virtually all aspects of daily life. All of these myriad numina expressed their intentions through observable objects and actions, and each had to be routinely enjoined through rituals and ceremonies if good outcomes were to be forthcoming (Ogilvie, 2011; North, 2000). The Romans assigned the female deity Fauna to oversee the dreams of women, with the most notable secular manifestation being the agency of oracular intermediaries who could be employed to divine the future in dedicated temples. A woman with a vexing dream could go to such a temple, and a priestess would sing or chant a divinely inspired interpretation as if possessed by the goddess. In the pantheon, Fauna’s brother (or husband in some schemes), Faunus, could reveal the future in the dreams of men, but the process often required rituals involving sleeping in sacred spots and making sacrifices (Lipka, 2009). -
Horace for English Readers, Being a Translation of the Poems of Quintus
c x^. > ; ^ HORACE FOR ENGLISH READERS BEING A TRANSLATION OF THE POEMS OF QUINTUS HORATIUS FLACCUS INTO ENGLISH PROSE E. C. WICKHAM, D.D. DEAN OF LINCOLN HON'. FELLOW OF NEW CXFORU ; COLLEGE, OXFORD AT THE CLARENDON PRESS rpo3 HENRY FROWDE, M.A. PUBLISHER TO THE UNIVERSITY OF OXFORD LONDON, EDINBURGH NEW YORK oc\'\'^7^022 aVp/ Animae qualem neque candidiorem Terra tulit, neque cui me sit devinctior alter. PREFACE Latin poet has been translated into verse, in this at more often than Horace. No country least, statesmen Perhaps the long list of poets, scholars, and who from generation to generation have tried their hands at the task may suggest the reflection that part of its fascination must consist in its insuperable difficulties. The humbler part of translating him into prose has been scantily attempted in England, though the example has been set us in France. By translation into prose I understand that which has been done for Virgil by for Conington and more lately by Mackail, Homer by Lang and his coadjutors, or again in part for Dante by Dr. Carlyle ^ translation which, while literal in the sense that is in its , every thought exactly represented _>--.^_^j4/<-^ ^ proper order, tone, and emphasis, has also just so much^^ of literary form that it can be read by a modern reader without distress, I and understood without perpetual reference to the and that Horace's original ; (to adapt own expression) if in the process the author be necessarily dismembered, the fragments can at least be recognized for those of a poet. -
Literary Purposes of the Myth of the Golden Age
Loyola University Chicago Loyola eCommons Master's Theses Theses and Dissertations 1945 Literary Purposes of the Myth of the Golden Age Mary Agnes O'Neill Gross Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_theses Part of the Classical Literature and Philology Commons Recommended Citation Gross, Mary Agnes O'Neill, "Literary Purposes of the Myth of the Golden Age" (1945). Master's Theses. 199. https://ecommons.luc.edu/luc_theses/199 This Thesis is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Master's Theses by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1945 Mary Agnes O'Neill Gross LITERARY PURPOSES OF THE MYTH OF TEE GOLDEN AGE BY MARY AGNES O'NEILL GROSS A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS AT LOYOLA UNIVERSITY JUNE 1945 VITA Mary Agnes O'Neill Gross was born in Chicago, Illinois, September 9, 1916. She was graduated rrom the Academy or Our Lady, Chicago, June, 1934. She received a teacher's cer tiricate rrom the Chicago Normal College June, 1937. The Bachelor or Arts degree with a major in Latin was conrerred by Loyola University August, 1939. From 1938 to 1940 the writer substituted in the Chicago elementary schools. From November, 1940 un til the present ·time she has taught Latin at Kelly High School, Chicago. -
Tree-Worship, Sacred Groves and Roman Antiquities in the Aeneid
Tree-Worship, Sacred Groves and Roman Antiquities in the Aeneid Revised from a paper given to the Virgil Society on 18 October 2008 Although there is nothing surprising about the close attention to trees in Virgil’s Eclogues and Georgics, their continued prominence in the Aeneid — in forest settings, as individual landmarks, and in similes — demands interrogation. According to one recent commentator, “It makes strange sense ... to read the Aeneid on arboricultural lines ... it is well known that Virgil presses arboreal imagery especially hard throughout his poem” .1 Trees would of course have earned a place in the Aeneid through their Greek epic pedigree alone. In Homer, individual trees are significant elements o f the scenery, and the felling o f a tree is a simile for warriors’ deaths.2 However, a far stronger impulse towards tree-reverence came from the nationalistic focus of the poem itself. The ancient forests of the Italian landscape were deeply implicated in Rome’s sense of its own rustic past and therefore present identity. Roman poets, when describing ancient groves, often specify that nobody has cut them (there are several “virgin” forests in Ovid);3 this guarantees both their * I am grateful to various members of the Virgil Society for stimulating discussions which benefited this article, and especially to the editor of PVS for suggesting numerous improvements. All translations are my own. 1 Gowers (2011). Gowers’s article shows that arboreal imagery was applied to human fates and genealogies both in the Aeneid and in Roman culture more generally. 2 Significant Homeric trees include the wild fig-tree past which Achilles chases Hector (II.