Classical Mythology, 7th Edition - obinfonet: dia logou

662 THE NATURE OF ROMAN MYTHOLOGY
SELECT BIBLIOGRAPHY
Beard, Mary, North, John, and Price, Simon. Religions of Ancient Rome, Vol. 1: A History;
Vol. 2: A Sourcebook. New York: Cambridge University Press, 1998. A survey of religious
life in Rome from the foundations of the city to its conversion into Christianity,
with visual evidence and pertinent texts in translation.
Bremmer, J. N., and Horsfall, N. M. Roman Myth and Mythography. London: University
of London, Institute of Classical Studies, 1987.
Donaldson, Ian. The Rapes ofLucretia: A Myth and Its Transformations. New York: Oxford
University Press, 1982.
Galinsky, Karl G. Aeneas, Sicily, and Rome. Princeton: Princeton University Press, 1969.
Grant, Michael. Roman Myths. New York: Scribner, 1971.
Griffin, Jasper. Virgil. New York: Oxford University Press, 1986. A brief but perceptive
introduction to the poet.
Hardie, P. Vergil (Greece & Rome New Surveys in the Classics, No. 28). New York: Oxford
University Press, 1998. A valuable survey of every aspect of Vergil's work.
Harrison, S. J., ed. Oxford Readings in Virgil's Aeneid. New York: Oxford University Press,
1990. An important collection of essays by leading scholars.
McAuslan, I. and P. Walcot. Vergil (Greece and Rome Studies). New York: Oxford University
Press, 1990. The most helpful collection of essays on its subject.
Richardson, L. A New Topographical Dictionary of Ancient Rome. Baltimore: Johns Hopkins
University Press, 1992. This work gives much valuable information about the religious
significance of places and buildings in the city.
Spaeth, Barbette Stanley. The Roman Goddess Ceres. Austin: University of Texas Press,
1995. Spaeth reconstructs what Ceres meant to her worshipers and argues against
the feminists who make her a role model for liberation and independence.
Wiseman, T. P. Remus: A Roman Myth. New York: Cambridge University Press, 1995. A
historical analysis of the origins and development of the foundation legend of Rome.
NOTES
Because of the demands of the Latin hexameter, the gods are not named in order of
importance. Ennius' forms are given, but we refer to Mercury and Jupiter (for Mercurius
and Iovis).
Augustus continued to live on the Palatine Hill after he became Pontifex Maximus
in 12 B.c.
Her name seems to be connected with the Latin words for mind (mens) and remembering
(meminisse).
Some years after the great fire of A.D. 64 the emperor Domitian set up altars to Vulcan
in every one of the fourteen districts of Rome.
Ovid tells the same story of Priapus and Vesta at Fasti 6. 319-346. The story of Lotis
is the subject of Bellini's painting The Feast of the Gods (see Color Plate 6).
R. Ross Holloway, The Archaeology of Early Rome and Latium (New York: Routledge,
1996). An overview that includes the recent archaeological discoveries relating to early
Rome, such as the shrine of Aeneas at Lavinium and the walls of the Romulan city
on the Palatine.
These ships reached Italy and were turned into sea-nymphs by Cybele, who, as the
Phrygian goddess, protected ships made from Phrygian trees (Aeneid 10. 220-231).