Women in the World of the Earliest Christians by Cohick Lynn H.;

Author:Cohick, Lynn H.;
Language: eng
Format: epub
Tags: ebook, book
Publisher: Baker Publishing Group
Published: 2010-08-30T00:00:00+00:00

1. Amy Richlin, “Carrying Water in a Sieve: Class and the Body in Roman Women’s Religion,” in Women and Goddess Traditions in Antiquity and Today, ed. Karen L. King (Minneapolis: Fortress, 1997), 330–76. For a critical edition of Paulus ex Festo, see W. M. Lindsay, ed., Sexti Pompei Festi De verborum significatu quae supersunt cum Pauli epitome, Inscriptiones Latinae Liberae Rei Publicae II.803 (1913; repr., Hildesheim: Georg Olms, 1965). This edition includes the fragments of Festus with the excerpts from Paulus, which allows comparisons.

2. Richlin, “Carrying Water in a Sieve,” 333–34. For the Paulus ex Festo text, see Lindsay, Sexti Pompei Festi, 152–53.

3. Ovid, Fasti 2.645–54.

4. For example, see Ross S. Kraemer, Her Share of the Blessings: Women’s Religions among Pagans, Jews, and Christians in the Greco-Roman World (Oxford: Oxford University Press, 1992), 81–84.

5. Suetonius, Divus Augustus 31.4.

6. Certainly the Romans recognized that the Vestals had real parents and kin. Cicero defends Fonteius in part by pleading with the senate to remember his sister is a Vestal and to consider her sadness should they convict her brother (Pro Fonteio 21).

7. Plutarch, Numa 10.5.

8. Cassius Dio, Hist. Rom. 47.19.4. Dio remarks that this new privilege was granted shortly after the death of Julius Caesar in 44 BC.

9. Tacitus, Ann. 1.14.3; Cassius Dio, Hist. Rom. 56.46.2.

10. Mary Beard, “Re-reading (Vestal) Virginity,” in Women in Antiquity: New Assessments, ed. Richard Hawley and Barbara Levick (New York: Routledge, 1995), 172.

11. Plutarch, Numa 9.5–10.7. Her accused lover was beaten, perhaps to death, or exiled.

12. Plutarch, Numa 10.5. Translation in Mary R. Lefkowitz and Maureen B. Fant, Women’s Life in Greece and Rome: A Source Book in Translation, 3rd ed. (Baltimore: Johns Hopkins University Press, 2005), 289.

13. Pliny the Younger, Ep. 4.11 (trans. Betty Radice, LCL).

14. Interestingly, Livy (Hist. 22.57.2) notes that human sacrifices were also made at these two critical points in Roman history. In both cases a Greek man and woman and a Gaulish man and woman were buried alive in the Forum Boarium. But significantly, he draws no analogy between the death of the Vestals and these human sacrifices. Instead, he declares these acts strange and repugnant to Roman sensibilities.

15. Plutarch, Crassus 1.2.

16. Livy, Hist. 4.44.1.

17. If a Vestal allowed the sacred fire to go out accidently, her punishment was to be beaten by the Pontifex Maximus. The extinguished fire, however, could be interpreted as indicating her unchastity.

18. Ariadne Staples, From Good Goddess to Vestal Virgins: Sex and Category in Roman Religion (New York: Routledge, 1998), 148.

19. Plutarch, Life of Cicero, 9–10 and 19–20. Translation in Lefkowitz and Fant, Women’s Life in Greece and Rome, 291–93.

20. Ovid, Fasti 5.147–58. See H. H. J. Brouwer, Bona Dea: The Sources and a Description of the Cult (Leiden: Brill, 1989), 185–86, 370–72.

21. Plutarch, Quaest. rom. 20, suggests that the absence of myrtle may be related to the founding myth of Bona Dea. In one telling, the goddess’s husband beat her with myrtle because she was drunk.

22. Cicero, De haruspicum responso 17.37.

23. Juvenal, Sat. 6.314–45. For a translation, see Brouwer, Bona Dea, 203–5.

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