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A comprehensive study of the Greek translations of Latin terminology has long been recognized as a desideratum in classical philology and ancient history. This volume is the first in a planned series of monographs that will address that need. It is based on a large and growing database of Greek translations of Latin, the GRETL project. It offers a comprehensive analysis of the translations of Roman gods in literary Greek, addressing Roman and Greek cult, shrines, legend, mythology, and cultural interaction. Its primary focus is on Greek literature, especially the works of Plutarch, Appian, Cassius Dio, Dionysius of Halicarnassus, and Diodorus, but it also incorporates important translations from many other authors, as well as evidence from epigraphy and the Byzantine Glossaria. Although its focus is on Greek literature and translation, the process of translation was a joint endeavor of ancient Greeks and Romans, beginning in the prehistoric interactions in the Forum Boarium, Etruria, and Magna Graecia, and continuing through late antiquity. This volume thus provides an essential resource for philologists, religious scholars, and historians of Rome and Greece alike.

Shakespeare and the Gods examines Shakespeare's many allusions to six classical gods (Jupiter, Diana, Venus, Mars, Hercules and Ceres) that enhance his readers'and audiences'understanding and enjoyment of his work. Vaughan explains their historical context, from their origins in ancient Greece to their appropriation in Rome and their role in medieval and early modern mythography. The book also illuminates Shakespeare's classical allusions by comparison to the work of contemporaries like Edmund Spenser, Ben Jonson and Thomas Heywood andexplores allusive patterns that repeat throughout Shakespeare's canon. Each chapter concludes with a more focused reading of one or two plays in which the god appears or serves as an underlying motif. Shakespeare and the Gods highlights throughout the gods'participation in western constructions of gender as well as classical myth's role in changing attitudes toward human violence and sexuality.

Scholars have long emphasized the importance of scripture in studying religion, tacitly separating a few privileged “religions of the Book” from faiths lacking sacred texts, including ancient Roman religion. Looking beyond this distinction, Duncan MacRae delves into Roman religious culture to grapple with a central question: what was the significance of books in a religion without scripture?In the last two centuries BCE, Varro and other learned Roman authors wrote treatises on the nature of the Roman gods and the rituals devoted to them. Although these books were not sacred texts, they made Roman religion legible in ways analogous to scripture-based faiths such as Judaism and Christianity. Rather than reflect the astonishingly varied polytheistic practices of the regions under Roman sway, the contents of the books comprise Rome's “civil theology”—not a description of an official state religion but one limited to the civic role of religion in Roman life. An extended comparison between Roman books and the Mishnah—an early Rabbinic compilation of Jewish practice and law—highlights the important role of nonscriptural texts in the demarcation of religious systems.Tracing the subsequent influence of Roman religious texts from the late first century BCE to early fifth century CE, Legible Religion shows how two major developments—the establishment of the Roman imperial monarchy and the rise of the Christian Church—shaped the reception and interpretation of Roman civil theology.

Based on Elaine Fantham's 2004 Robson lectures, Latin Poets and Italian Gods reconstructs the response of Roman poets in the late republic and Augustan age to the rural cults of central Italy. Study of Roman gods is often limited to the grand equivalents of the Olympian Greek deities such as Jupiter, Mars, and Juno. However, real-life Italians gave a lot of their affection and loyalty to humbler gods with no Greek equivalent: local nymphs who supplied healing waters, the great Tiber river and other lesser rivers, the lusty garden god Priapus, and more.Latin Poets and Italian Gods surveys the representation of these old country gods in poets from Plautus to Statius. Fantham offers historical and epigraphic evidence of worship offered to these colourful lesser spirits and reveals the emotional importance of local Italian deities to the sophisticated poets of the Augustan age.

In this pathbreaking book, which includes a powerful new translation of Hesiod's Works and Days by esteemed translator David Grene, Stephanie Nelson argues that a society's vision of farming contains deep indications about its view of the human place within nature, and our relationship to the divine. She contends that both Hesiod in the Works and Days and Vergil in the Georgics saw farming in this way, and so wrote their poems not only about farming itself, but also about its deeper ethical and religious implications. Hesiod, Nelson argues, saw farming as revealing that man must live by the sweat of his brow, and that good, for human beings, must always be accompanied by hardship. Within this vision justice, competition, cooperation, and the need for labor take their place alongside the uncertainties of the seasons and even of particular lucky and unlucky days to form a meaningful whole within which human life is an integral part. Vergil, Nelson argues, deliberately modeled his poem upon the Works and Days, and did so in order to reveal that his is a very different vision. Hesiod saw the hardship in farming; Vergil sees its violence as well. Farming is for him both our life within nature, and also our battle against her. Against the background of Hesiods poem, which found a single meaning for human life, Vergil thus creates a split vision and suggests that human beings may be radically alienated from both nature and the divine. Nelson argues that both the Georgics and the Works and Days have been misread because scholars have not seen the importance of the connection between the two poems, and because they have not seen that farming is the true concern of both, farming in its deepest and most profoundly unsettling sense.