Relevant bibliographies by topics / Roman Wives

Academic literature on the topic 'Roman Wives'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Roman Wives"

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Gellérfi, Gergő. "Misogynistic musings : the Roman wives in Juvenal's Satire 6." Graeco-Latina Brunensia, no. 1 (2022): 57–67. http://dx.doi.org/10.5817/glb2022-1-5.

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Tanner, Heather. "Lords, Wives, and Vassals in the Roman de Silence." Journal of Women's History 24, no. 1 (2012): 138–59. http://dx.doi.org/10.1353/jowh.2012.0004.

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Mech, Anna. "Reading social relations from Roman African mosaics – an iconographic analyse." Studia Europaea Gnesnensia, no. 16 (December 15, 2017): 155–71. http://dx.doi.org/10.14746/seg.2017.16.9.

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The paper presents the diversity of Roman African society and the relations between different social groups by analysing the representations on the mosaics. It also analyses the manner of self-presentation of the landowners and their wives.
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Haley, Shelley P. "The Five Wives of Pompey the Great." Greece and Rome 32, no. 1 (April 1985): 49–59. http://dx.doi.org/10.1017/s0017383500030138.

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For Roman politicians, marriage could be a tool of advancement, a way of forging alliances among the influential and the wealthy. The major figures of the late Republic used marriage to realize their political hopes and to increase their political power. Such marriages and their consequences have been discussed often and much scholarly energy has been expended in exploring the ramifications of these alliances.
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Wainwright, Elaine. "Book Review: Roman Wives, Roman Widows: The Appearance of New Women and the Pauline Communities." Pacifica: Australasian Theological Studies 18, no. 3 (October 2005): 355–56. http://dx.doi.org/10.1177/1030570x0501800310.

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Corley, Kathleen E. "Book review: Roman Wives, Roman Widows: The Appearance of New Women and the Pauline Communities." Interpretation: A Journal of Bible and Theology 58, no. 3 (July 2004): 318. http://dx.doi.org/10.1177/002096430405800319.

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Kunst, Christiane. "Ornamenta Uxoria. Badges of Rank or Jewellery of Roman Wives?" Medieval History Journal 8, no. 1 (April 2005): 127–42. http://dx.doi.org/10.1177/097194580400800107.

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Hecht, Jeff. "Roman soldiers defied the rules to keep wives in forts." New Scientist 225, no. 3004 (January 2015): 13. http://dx.doi.org/10.1016/s0262-4079(15)60103-8.

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Greene, Elizabeth M. "Conubium cum uxoribus: wives and children in the Roman military diplomas." Journal of Roman Archaeology 28 (2015): 125–59. http://dx.doi.org/10.1017/s1047759415002433.

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For at least the first two centuries of empire, marriage for most soldiers during their years of active service was legally banned by the state. It is equally clear that the law forbidding iustum matrimonium did not stop some auxiliary soldiers from forming de facto relationships and creating families whilst in service. In some cases, families will have traveled with soldiers who were in service. Whether they dwelt within the forts or in extramural settlements, family members formed an integral part of the military community.
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Ziogas, Ioannis. "STRIPPING THE ROMAN LADIES: OVID'S RITES AND READERS." Classical Quarterly 64, no. 2 (November 20, 2014): 735–44. http://dx.doi.org/10.1017/s0009838814000494.

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Ovid's disclaimers in the Ars Amatoria need to be read in this context. My main argument is that, in his disclaimers, Ovid is rendering his female readership socially unrecognizable, rather than excluding respectable virgins and matronae from his audience. Ars 1.31–4, Ovid's programmatic statement about his work's target audience, is a case in point. A closer look at the passage shows that he does not necessarily warn off Roman wives and marriageable girls:este procul, uittae tenues, insigne pudoris,quaeque tegis medios instita longa pedes:nos Venerem tutam concessaque furta canemusinque meo nullum carmine crimen erit. Ov. Ars Am. 1.31–4Stay away, slender fillets, symbol of modesty,and you, long hem, who cover half the feet:we shall sing of safe sex and permitted cheatingand there will be no wrong in my song.
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Dissertations / Theses on the topic "Roman Wives"

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Boucher, de Niverville Élisabeth. "L’ironie à l’égard de la ruse féminine dans le Roman de Silence et son contexte manuscrit." Thèse, 2014. http://hdl.handle.net/1866/11710.

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La ruse féminine, étudiée en regard de la littérature narrative médiévale, constitue une topique spontanément associée à une idéologie misogyne. Les itérations des motifs liés à cette topique foisonnent dans le Roman de Silence et dans les fabliaux également copiés dans le manuscrit de Nottingham. Étant donné la place prépondérante du travestissement dans le Roman de Silence, ce texte a été abondamment étudié sous l’angle des Gender Studies. Toutefois, le travestissement endossé ou orchestré par des figures féminines est compris dans un ensemble de motifs liés à la ruse féminine. Cette dernière fait l’objet de nombreux commentaires de la part des narrateurs et des personnages du corpus. Or il arrive parfois que ces commentaires, sous des dehors désapprobateurs, mettent en lumière la puissance de la ruse féminine. Qui plus est, d’un point de vue narratologique, la réussite ou l’échec de ces ruses ont été étudiés, dans un corpus où le ton se fait souvent didactique, pour établir si celles-ci tenaient lieu d’exemples ou de contre-exemples. Avant d’analyser l’énonciation, les motifs de la ruse féminine ont été étudiés en regard des hypotextes qu’ils évoquaient, et ce, tout en postulant l’interlisibilité des textes d’un même manuscrit. Il a donc été possible de déterminer dans quelle mesure le corpus désamorçait ces motifs, créant des situations souvent ironiques signalant au lecteur de ne pas s’aventurer trop crédulement dans les textes, et d’être attentif autant à l’ironie de situation qu’à celle qui s’ancre dans la situation d’énonciation.
The feminine wiles topic is part of a series of motifs found in medieval narrative literature that bring to light a misogynistic ideologie. Iterations of such motifs are abundant in the Roman de Silence and in the fabliaux also copied in the Nottingham manuscript. Because of the prominent role played by cross-dressing in the narrative of the Roman de Silence, this text has been the subject of numerous studies grounded in the Gender Studies field. However, the cross-dressing carried out or orchestrated by feminine characters is part of a larger ensemble of narrative motifs all comprised in the notion of feminine wiles. Many comments about this topic are found in the corpus, originating both from narrators and from characters. Yet those comments, who may at first sound disapproving, sometimes highlight the power of feminine wiles. Moreover, from a narratological point of view, the success or failure of those wiles, in a corpus where the tone is often didactic, have been examined as to assess if they must be considered examples or counterexamples. The motifs regarding the feminine wiles were also studied in comparison with the hypotexts they evoked. Furthermore, we postulated an interreadability between texts all copied in the same manuscript. That way it was possible to determine to what extent the corpus defused those motifs, thus often creating ironic situations which warned the reader not to venture in those texts too gullibly, and to be watchful of irony either stemming from the narrative or from the enunciation.
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Books on the topic "Roman Wives"

1

Weir, Theresa. Igrushka bogatogo cheloveka: Roman. Moskva: ĖKSMO, 1995.

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Naissance des fantômes: Roman. Paris: P.O.L., 1998.

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Une femme si parfaite: Roman. Outremont, Qué: Carte Blanche, 2008.

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Gollivudskie zheny: Novoe pokolenie : roman. Moskva: ĖKSMO, 2009.

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5

King, Stephen. Marenovaia rosa: Roman. Khar'kov: Del'ta, 1996.

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1967-, Ellis David, ed. Guilty wives. Rearsby: W F Howes, 2012.

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Marie, Robertson Eleanor. Ostrov vedʹm: Roman. Moskva: "ĖKSMO", 2003.

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Contre Dieu: Roman. [Montréal]: Coups de tête, 2010.

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James, Patterson. Guilty wives. London: Century, 2012.

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James, Patterson. Guilty wives. New York: Little, Brown and Co., 2012.

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Book chapters on the topic "Roman Wives"

1

Parnell, David Alan. "A War of Words on the Place of Military Wives in the Sixth-Century Roman Army." In The Routledge Handbook on Identity in Byzantium, 363–76. London: Routledge, 2022. http://dx.doi.org/10.4324/9780429031373-24.

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Oniga, R. "D. Wiles: The Masks of Menander. Sign and Meaning in Greek and Roman Performance. Cambridge: University Press 1991. Pp. XV + 271 + 7 tavole fuori testo." In Intertextualität in der griechisch-römischen Komödie, 242–46. Stuttgart: J.B. Metzler, 1993. http://dx.doi.org/10.1007/978-3-476-04190-6_20.

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Ripat, Pauline. "Cheating Women: Curse Tablets and Roman Wives." In Daughters of Hecate, 340–64. Oxford University Press, 2014. http://dx.doi.org/10.1093/acprof:oso/9780195342703.003.0012.

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DiLuzio, Meghan J. "Priestly Couples." In A Place at the Altar. Princeton University Press, 2016. http://dx.doi.org/10.23943/princeton/9780691169576.003.0003.

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This chapter argues that priestly couples had a larger role in the Roman ritual system than modern scholars have realized. The rex sacrorum and the flamen Martialis certainly shared their offices with the regina sacrorum and the flaminica Martialis respectively. It seems very likely that the wives of the thirteen remaining flamines were flaminicae as well. Priestly couples are best understood in relation to the patterns of worship in the household, where husbands and wives fulfilled complementary religious roles. Indeed, priestly couples exemplified traditionally asymmetrical gender constructions and relationships. It is clear, however, that the structure of Roman society included a robust ritual role for both sexes. Wives and priestesses offered sacrifices at domestic hearths and public altars because the religious system was thought to function properly only when men and women served their gods together.
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"“Timidae obsequantur”: Mothers and Wives in Matthew Gwinne’s Nero." In Roman Women in Shakespeare and His Contemporaries, 79–98. Medieval Institute Publications, 2020. http://dx.doi.org/10.1515/9781501514203-005.

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"Villains, wives, and slaves in the comedies of Plautus." In Women and Slaves in Greco-Roman Culture, 104–20. Routledge, 2005. http://dx.doi.org/10.4324/9780203983164-11.

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Niehoff, Maren R. "Biblical Ladies in Roman Garb." In Philo of Alexandria. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300175233.003.0007.

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This chapter addresses Philo's refashioning of the biblical women in the Exposition of the Law, which differs significantly from his interpretation of them in Allegorical Commentary. They no longer symbolize the dangerous body with its passions, best to be left behind, but rather have become exemplary wives, mothers, and daughters who play an active role in the history of Israel. This dramatic change of perspective can be explained in terms of Philo's move from Alexandria to Rome. While gender issues were not discussed in the philosophical circles of his home city, he later encountered lively philosophical discussions in Rome on the role of women in society. His new image of the biblical women in the Exposition closely corresponds to his view of the Roman empress Livia, whose clear-sightedness, strength, and loyalty he appreciates. The biblical women likewise become real historical figures whom Philo interprets sympathetically from within.
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Larosa, Beatrice. "The Mythical Exempla of Faithful Heroines in Seneca the Elder’s work." In Reading Roman Declamation, 186–200. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198746010.003.0009.

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This chapter examines the literary presence of a declamatory device: the reference to mythical heroines to express the paradigm of conjugal fides. It takes its starting point from the analysis of the sections of some controversiae quoted in Seneca the Elder’s anthology. The use of mythological exempla is a common practice both in rhetoric and in poetry and the customary quotation of these in Latin literature seems to manifest the influence exerted by the declamation schools and the rhetorical education a Roman would receive. In particular, comparison between passages of the rhetoricians (Arellius Fuscus, Triarius, Clodius Turrinus) and those quoted above reveals stylistic correspondences and compositional patterns that become authoritative for later authors. The influence of declamation is also significant in a number of passages on faithful wives in Ovidian poetry, the writings of the younger Seneca, the letters of Pliny the Younger, Martial’s epigrams, and Claudian’s poetry. The presence of declamatory influence in such a great variety of literary works confirms the notion of Seneca the Elder’s anthology as a collection in which the frontiers between declamatory inventio and literary material are allowed to blur.
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"Invisibilia per visibilia: Roman Nuns, Art Patronage, and the Construction of Identity." In Wives, Widows, Mistresses, and Nuns in Early Modern Italy, 199–224. Routledge, 2016. http://dx.doi.org/10.4324/9781315233918-21.

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"Introduction: daughters and wives in Roman society of the late republic." In Julia Augusti, 29–44. Routledge, 2006. http://dx.doi.org/10.4324/9780203392423-13.

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