Gender and Power

The fourth–century speeches Aeschines 1 Against Timarchos and [Dem.] 59 Against Neaira share a strikingly similar vignette. As each speech nears its conclusion, its speaker poses a question to the judges: what will you tell your family when they ask you how you voted? Both Aeschines and Apollodoros, the speaker of Against Neaira, ask their auditors to imagine themselves returning home and facing their sons (Aeschin. 1.186) or their wives, daughters, and mothers ([Dem.] 59.110).

The aim of this study is to analyze the use of epithets in funerary inscriptions in Greek language for girls and women, contrasting them to the relationships between the deceased woman and the commemorator/s as they appear in the inscriptions themselves. The aim is to enhance our understanding of the representations of women in the city of Rome, according to whether the female was commemorated in a Greek or Latin speaking context, in the hope of moving beyond the examples that appear to denote a dependence on topoi in literary sources.

At the end of the 1st c. CE, Claudia Trophime, a priestess and prytanis from Ephesus, inscribed two epigrams to Hestia, in which she praised the goddess and her city (IEph 1062; SGO 03/02/37). Rarely commented upon in general, her poetry was seldom used in topographical studies of Ephesus to identify Mount Peion from the second epigram (Brein 1976-1977, Engelmann 1979 and 1991).

Docta Puella Picta: Experiencing Elegiac Poetics and Erotics through Painting

In his Compositiones, a first-century CE collection of pharmaceutical recipes, Scribonius Largus notes that a number were used by members of the imperial family. Of these, three recipes, described at chapters 59-60, were for dentifrices that were used, so he tells us, by Octavia (sister of Augustus), Livia (wife of Augustus), and Messalina (wife of Claudius), respectively.