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163 64. Bömer (1958), vol. 2, 229–230, mentions that there were several baityloi (sacred stones), but not one was known to be from Ida. He cites Schwenn’s article “Kybele” (1922), where, col. 2254, the author refers to Claud. De rapt. Pros. 1.201–1.205, which mentions Ida as the home of a “religiosa silex (religious flint stone).” Bömer dismisses Claudianus’ reference on the grounds that this is a late source. 65. For background reading on the origins of Cybele and her place in Greece, see the articles of Laroche (1960) and Will (1960). 66. For example, Bömer (1964), 132. 67. Sanders (1981), 266–267. 68. Arbor intrat (“the tree enters”) March 22, sanguen (“blood”) March 24, hilaria (“cheerfulness”) March 25, and requietio (“rest”) March 26. A lavatio (“washing”), March 27, was added in the time of Augustus. 69. Livy 36.36.4. On the problem of dating (194 or 191 BCE), see Briscoe (1981), 276; CIL VI 496, 1040, 3702 ⫽ 30967. 70. Cic. Har. resp. 12.24. 71. Diodorus Siculus (1.13–1.27) and Plutarch (De Is. et Os. 12–19) provide the most continuous myths surrounding Isis. 72. For example, a gold coin (British Museum Catalogue of Coins of the Roman Empire , ed. H. Mattingly, vol. 4, no. 255) depicts Isis sitting on a dog (Sothis or Sirius, the “dog-star”) and holding a rattle (sistrum). 73. Hdt. 2.59.2. 74. Tert. Ad nat. 1.10; Dio Cass. 40.47, 42.26. 75. Tac. Ann. 2.67. 76. Richardson (1992), 46. 77. Wissowa (1902), 353. 78. 8.831–8.833. 79. After the finding of Osiris follow two days of celebration. The whole festival ended November 3. See also Salzman (1990), 169–176. 80. Barrett (1989), 220–221. 81. Joseph. BJ 7.123–131. On the Iseum Campense, see Lembke (1994). chapter four 1. Cancik-Lindemaier (1990), 10, n. 50, points out that in a period of circa 750 years, nineteen Vestals had been accused of incestum in eleven trials. Six of the nineteen accused killed themselves. The question of historical veracity can often not be resolved. For discussions on the relationship between accused and punished Vestals to the Roman state, see, in addition to Cancik-Lindemaier (1990), 10–12, Rawson (1974); North (1986); Cornell (1981). 2. See Raaflaub (2005). 3. Gardner (1986), 22. 4. Gardner (1986), 24. notes to pages 72–81 164 5. Gardner (1986), 24. For all legal details regarding the Vestals, see Gardner (1986), 22–27, which was my source here. The OLD definition for peculium is: “Money or property managed more or less as his own by a person incapable of legal ownership.” 6. Augustan legislation, leges Iulia et Papia (Poppaea), established that unmarried and childless persons had to pay fines and were curtailed in many ways, such as an ineligibility to receive legacies. The ius liberorum (the right of children) privileged the recipient, that is, excluded the person from the state-imposed penalties and restrictions . Tutela (tutelage) was a form of guardianship. Women were under lifelong (male) guardianship. Under Augustus, however, in order to increase the birth rate, Roman women who gave birth to three children and freedwomen, to four children were freed from guardianship. 7. Gardner (1986), 24. 8. Gardner (1986), 23. This phrase translates to “deterioration of status.” Nicholas (1987), 96: “Three elements may be seen in a man’s status in Roman law—liberty, citizenship, and family rights—any changes of status may be analysed accordingly. . . . The most common is the loss merely of family rights by either adoption, adrogation, marriage with manus, or emancipation.” Nicholas (1987), 80, also noted that emancipation “not only freed the son from patria potestas, but also deprived him of all rights of succession.” 9. Gardner (1986), 23; Gellius 1.12. 10. Gai. Inst. 1.130.145. 11. See Beard (1980), 14, for bibliographical references. 12. Even this name is obscure. Is it to be translated as “Beloved,” the past participle of the verb amare (to love), or “Acquired” from the verb emere (to acquire)? Was it the proper name of the first Vestal (Gell. 1.19) or the Latinized form of the Greek admēta (unwedded)? 13. The rex sacrorum was a member of the pontifical college and in the order of priests (ordo sacerdotum) took the place of primacy. This priest had to be a patrician, and his parents had to be married by confarreatio. This was a marriage in manu that...

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