Tag: Marriage in the Ancient World

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TURIA, LEPIDUS, AND ROME

Scholarship of the last century has discussed this element of the LT in its historical and literary contexts, addressed a variety of social and legal issues pertinent to the laudator’s account, and evaluated its depiction of M. Aemilius Lepidus in the light of his attested character and career.1 None of these treatments has approached the de‐ scription of the experiences and actions of the laudata from the perspective of the ancient consumer of information and meaning within the complete epigraphic envi‐ ronment of the inscription.

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Family matters, Economy, culture and biology: fertility and its constraints in Roman Italy

However, the theory concerning fertility behaviour during the Late Roman Republic that has been put forward by Brunt depends largely on such viewpoints as have become controversial in the discipline of demography. Rather than purely economic and rational in scope, decision making processes – such as those concerning marriage and procreation – are embedded in specific cultural and social settings that affect outcomes through the creation or upholding of practical, structural, normative or perceived constraints.

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Hierarchy of Women within Elite Families. Iconographic Data from the Old Kingdom

When the hierarchy of women is concerned, the range of data is limited, since women were virtually excluded from the bureaucracy, and the number of their own tombs is relatively low. In spite of this, over recent decades the studies focusing on women have been steadily increasing our knowledge on the position and roles of women in the Egyptian society of the Old Kingdom

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Subordinate Woman or Favored Leader: Portrayals of Mary Magdalene in Christian Canonical & Non-Canonical Gospels

In the Gospels of Mark, Matthew, Luke, and John, the repeated mention and identification of Mary Magdalene by name validates her presence and prominence among Biblical women. Furthermore, when amongst a group of women, her name is frequently the first listed (though not always). Moreover, Jesus appears to Mary first after his resurrection in several of the books too. Despite these distinctions above nearly all other women, she is specifically named only eleven times in eight chapters of the Gospels (two chapters each).