Transgendering Clytemnestra
Many Greek tragedies have mysteriously evaded the controlling influence of time; they are read today with as much admiration and emotion as they would have inspired in their first audiences.
Maidens, Matrons, and Magicians: Women and Personal Ritual Power in Late Antique Egypt
The majority of this study consists of a series of case studies of different types of women’s rituals of power, which emphasize examples of significant trends in ritual iconography, praxis, and context, both those which were typical of late antique Egyptian magic as a whole, and those which were uniquely female in character.
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.
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.
Little women: gender and hierarchic proportion in Old Kingdom mastaba chapels
In an initial attempt to investigate what variations in comparative scale meant to the ancient Egyptians who created and viewed Egyptian art, I have considered the limited case of the wife represented with her husband in reliefs and paintings in his tomb chapel.
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
The role of the chantress in ancient Egypt
The goal of this study is to determine what it meant to be a Sm-r, or chantress, in ancient
Egypt. Very little is known about the specifics of the title or the types of people who held it. Surprisingly, there is also a male version of the title, Smr, but the female version is by far the more prevalent. It is the women who held this title that will be the focus of this study.
Spartacus Mythistoricus: Winning Spartacus into the Mythical
The Spartacus represented in these media is not the same Spartacus that the ancient sources wrote about. The representation of Spartacus’ history has changed dramatically over the course of time and has, in fact,
Interpreting Votives, Interpreting Women: The Acropolis Korai and the Social Implications of their Dedication
In order to look into those questions, I have chosen to limit my examination of the korai to the statues on the Athenian Acropolis…
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).