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• Tutela mulierum: The Institution of Guardianship over full Aged Women in the Late Roman Republic and Early Principate

  57–78

  Mária Szabó

  Views:

  184

  The purpose of this study is to examine the social and legal opportunities of the Roman women through the tutela mulierum in the late Republic and early Principate. The base of the disquisition is a remark in Gaius’ Institutes, which says that full aged women, in spite of being legally under guardianship, administer their own property. The examined sources show relevant social changes, which resulted in the guardians’ sanction becoming merely formal, yet indispensable condition for concluding certain transactions. Therefore the reason for retaining guardianship may be associated with the nature of these transactions. Women, who did often run enterprises on their own, did not have the authority to conclude the transactions of archaic law, based on the so-called „words of creation”, until the legislative reforms of the 4th century AD.

• Women and Weasels: a Medico-religious Approach to Maternity in a Republican City of Lazio

  71–82.

  Émilie Thibaut

  Views:

  117

  Medicine and magico-religious practices went hand in hand in Greco-Roman societies, because they attached enormous importance to divine manifestations. Insofar as the gods were present everywhere and in all circumstances, it was necessary to scrupulously respect the rituals which were practised in their honour. Without these rituals, peace with the gods could be disrupted. In the town of Palestrina (Lazio), a votive deposit was unearthed near the foundations of a sanctuary. It contained several effigies of Juno as well as eight very original little statuettes with the breasts of a woman but the body of a weasel. In addition, there were also weasel’s bones and metal keys. Even though it seems logical to think that the religious complex and these offerings were evoted to the goddess, it is more difficult, however, to understand the link between Juno and the different offerings. Why were they placed there and by whom?

• To a beautiful soul. Inscriptions on lead mirrors (Collection of Roman Antiquities, Hungarian National Museum)

  101–113

  György Németh

  Ádám Szabó

  Views:

  116

  There is a collection of several hundred small Roman lead mirrors (former private collection) in the Hungarian National Museum. Greek or Latin inscriptions can be read on 17 mirrors. The present study publishes these items along with the drawings of the inscriptions. Such mirrors were found mainly in graves of women, functioning as escorts to the souls of the dead and as apotropaic amulets.

• Jungfrauen in Waffen: Camilla Virgo, Iuturna Virago

  13-36.

  Thomas Köves-Zulauf

  Views:

  229

  The paper starts with the analysis of the ambiguous figure of the “Italic Amazon” Camilla in the Aeneis. Two main factors are analysed, the role of the spear in the life of this “armed virgin” and her relations with natural surroundings, especially with rivers like the Amasenus and with lakes and marshes generally. Both prove to be fateful. The second factor is also noticeable with the other armed virgin of the Aeneis, Iuturna, who emerges as an upgraded and contrasting parallel to Camilla. Iuturna virago shows similarities with another famous virago of Latin literature, the Paluda virago of Ennius, and this gives an opportunity to evoke other women of the Roman tradition in connection with rivers and marshes, a phenomenon which proves to be a suitable topic for future exanimation.

• The rules of the game: constructing power in rhizotomic practice

  45–68

  Richard Gordon

  Views:

  71

  The growth of contemporary interest in ethnobiology and -botany legitimates an attempt to historicise the activities and claims of ancient rhizotomists, ‘root-cutters’, i.e. individuals who made themselves specially knowledgeable about the medicinal and other values of plants (mainly wild) and animal-parts. These men and women hardly formed a coherent group in fact, but may be treated as such for heuristic purposes. One model for historicising them is to locate them between family or household medicine on the one hand, and the increasingly complex market in health-care that developed in the Greek world from the fifth century BCE, and continued to grow in complexity throughout the Hellenistic and Roman periods. We can suggest two ways in which rhizotomists responded to this market pressure: experimentation and the construction of the marvellous through complex rules of collection. These rules covered gathering, body movements, offerings to the herb or the earth, addresses to the herb, and close temporal specifications – these latter lent themselves in turn to exploitation by literate rhizotomists in terms of occult schemes. We may use Searle’s distinction between regulative and constitutive rules to interpret these moves.