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In the case of Roman citizen men, it is not clear whether the condition that a man is not able to have a concubine at the time that he has a wife pre-dates or post-dates the Constantinian law; [33] ie., whether concubinage existed concurrently with marriage for men in Ancient Rome has been debated in modern scholarship and the evidence is ...
Conservatives such as Cato the Censor (234–149 BCE) considered it improper for women to take a more active role in public life; his complaints indicated that indeed some women did voice their opinions in the public sphere. [159] Roman generals would sometimes take their wives with them on military campaigns, though the practice was discouraged, .
The tale also deviates from Livy's account, as it begins with her husband coming home to surprise her, rather than the men placing a bet on the virtue of their wives. [21] John Gower's Confessio Amantis (Book VII), [22] and John Lydgate's Fall of Princes recount the myth of Lucretia. Gower's work is a collection of narrative poems.
The women attacked both the Romans and the Ambrones who tried to desert. [143] 102/101 BCE [144] – General Marius of the Romans fought the Teutonic Cimbrians. Cimbrian women accompanied their men into war, created a line in battle with their wagons and fought with poles and lances, [145] as well as staves, stones, and swords. [146]
Ara Pacis showing the imperial family of Augustus Gold glass portrait of husband and wife (Biblioteca Apostolica Vaticana, Museo Sacro). The ancient Roman family was a complex social structure, based mainly on the nuclear family, but also included various combinations of other members, such as extended family members, household slaves, and freed slaves.
Valeria, the name of the women of the Valeria gens. Valeria, first priestess of Fortuna Muliebris in 488 BC [1]; Aemilia Tertia (с. 230 – 163 or 162 BC), wife of Scipio Africanus and mother of Cornelia (see below), noted for the unusual freedom given her by her husband, her enjoyment of luxuries, and her influence as role model for elite Roman women after the Second Punic War.
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According to Hersch, the evocation of the myth of the Sabine women was intended to convey to the bride that she singlehandedly had the capacity to bring "concordia," meaning "union" or "harmony," to the Roman marriage by emulating the submissiveness and loyalty the Sabine brides demonstrated to their newfound Roman husbands. [6]