This study looks at ancient Greek and Roman sexual practices from the point of view of their (implied) differences from modern western practices. There are eight major themes: sex and status, the ubiquity of sex, the body, body modification, violence and pain, having sex, viewing sex, and transgressions.
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
This thesis aims to investigate the women of ancient Egypt with regards to their relationship with the goddess Hathor. Hathor is one of the most popular Egyptian deities, and arguably (until she was assimilated by Isis during later Egyptian history) the most popular deity among the women of Egypt.
Most research on sexuality and eroticism in Egypt has so far focused on the New Kingdom and the later periods, probably due to the fact that much more evidence survives from these periods. During the Early Dynastic and Old Kingdom the foundations for many cultural practices were laid, which were then perpetuated throughout the rest of the Dynastic period. An understanding of sexuality during this period is thus crucial background for fully appreciating the later evidence.
Spartan traditions and laws regarding women attempted to masculinize them both actively and passively.
Sparta, the mythological birthplace and home of the Homeric heroine, was alleged to have worshiped her at two sites, at a shrine within the polis and at a shrine several kilometers outside the polis.8 We know very little about the former shrine, but the latter has been archaeologically attested; the partial walls and foundations of a fifth-century BCE monument to Helen of Sparta and her husband Menelaos, known as the Menelaion, have been recovered on a ridge near the west bank of the Eurotas.
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,
In order to look into those questions, I have chosen to limit my examination of the korai to the statues on the Athenian Acropolis…
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).
One of the primary sources that discusses Messalina in the most depth is The Annals, by Tacitus. However, Tacitus?s account of Messalina is questionable in several ways. First, Tacitus seems to have distinct motives for writing about Messalina that call into question the accuracy of his depiction.