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exemplify the complex nature of Babylonian society. However, many of these laws could also seem brutal and unfair. For example, if a male citizen had a debt he could not pay, he was allowed to sell his children and wife into slavery for a period of three years. 4 Even with such harshness, these laws still illustrate a society with extensive commerce. The Code of Hammurabi also protects the right to property. Individuals who believed that they had been robbed were allowed to bring accusations against the robber, resulting in a trial. If these accusations proved true, the robber was sentenced to death, but if they proved false the accuser was sentenced to death. 5 These harsh property laws illustrate the severity of Babylon, but also support the idea of its complex commercial economy. A few of the more interesting laws on the stele are those dealing with wine sales. These laws seem to imply that only priestesses belonging to convents were allowed to sell wine. However, these laws also deprived the priestess of the right to accept money; instead, they needed to accept grain as payment or face the penalty of death. The priestesses were also held responsible for the conduct of the 4 Baikley and Lim (1996) 27-34. 5 Baikley and Lim (1996) 28-29. 8
people around their wine shops. As a result, if a priestess did not report intoxicated buyers to authorities, she was sentenced to death. 6 Perhaps the economic deprivation and strict punishment of priestesses relate to the level of respect and influence they received from the people; this influence could have lead Hammurabi to fear their power, thereby leading him to limit it through harsh regulations. If so, this situation shows a tense relationship between the religious class and state in Babylon. The Stele of Hammurabi is evidence of the rule of law, proof of a thriving international economy, and a restriction on the power of the religious class. This artifact from the ancient world continues to enthrall modern viewers with its early emphasis on law and order. For societies throughout the world dependent on the rule of law, the stele recalls the success of one of the earliest quests for stability in social organization. As such, the Stele of Hammurabi remains an important indication of both ancient Babylonian law and the general ideal of law still familiar to so many today. 6 Baikley and Lim (1996) 28-29. 9
Page 1: PARNASSUS _________________________
Page 4 and 5: Cover art by Allessandra Arduini iv
Page 6 and 7: By Debbie Chu, 2012 ● Folklore an
Page 8 and 9: Editor-in-Chief viii
Page 10 and 11: S.O.V. Michael Dunbar, 2015 _______
Page 12 and 13: A View of Law in Ancient Babylon: A
Page 14 and 15: the rule of law. The indecipherable
Page 18 and 19: Bibliography Baikley, Nels M., and
Page 20 and 21: Plato’s Legacy: Whether the Repub
Page 22 and 23: as it not only comes after the Repu
Page 24 and 25: The first is that these dialogues a
Page 26 and 27: presented in “one session of a fe
Page 28 and 29: have labored to see if there is som
Page 30 and 31: theory. In this new metaphysical do
Page 32 and 33: conclusion on the questions raised,
Page 34 and 35: Socratics as well as contemporaries
Page 36 and 37: at hand. In the case at hand the tw
Page 38: Bibliography Brann, Eva. The Music
Page 41 and 42: Euripides’s Bacchae in Aeneid Boo
Page 43 and 44: Pentheus into going out alone to sp
Page 45 and 46: with the “traditionally Dionysiac
Page 47 and 48: covered spears” (pampineas… has
Page 49 and 50: the queen herself, after all, is th
Page 51 and 52: city like a “follower of Bacchus
Page 53 and 54: appear and call on him. Juno does n
Page 55 and 56: As a result, Allecto’s involvemen
Page 57 and 58: Aeneid: Vergil himself called the s
Page 59 and 60: Transference of Rage from Juno to A
Page 61 and 62: to pillage her most cherished city,
Page 63 and 64: fury. He is “exiled by fate” (f
Page 65 and 66: Aeneas takes an active role in the
Page 67 and 68:
cannot tolerate the idea of the two
Page 69 and 70:
establish a city in Latium. Nothing
Page 71 and 72:
attlefield, fighting on behalf of T
Page 73 and 74:
of Aeneas’ final question, eripia
Page 75 and 76:
perflant…ruunt creberque procelli
Page 77 and 78:
Bibliography Feeney, D.C. “The Re
Page 79 and 80:
Folklore and Superstition in Petron
Page 81 and 82:
crossing over the threshold, “one
Page 83 and 84:
evident to even the most imprudent
Page 85 and 86:
particular laughs “to the point o
Page 87 and 88:
crowded city of Rome. Furthermore,
Page 89 and 90:
concludes that “others can see wh
Page 91 and 92:
she punishes him with either a spel
Page 93 and 94:
fire, water was poured under the ta
Page 96 and 97:
Bibliography Leverett, R.P. Lexicon
Page 98 and 99:
The Complexities of Surviving Under
Page 100 and 101:
connotations of the word in a parti
Page 102 and 103:
denoting Republican values, it beco
Page 104 and 105:
etween the different uses of virtus
Page 106 and 107:
great states, ignorance of what is
Page 108 and 109:
Likewise, Tacitus uses the word vir
Page 110 and 111:
Tacitus does not use the word virtu
Page 112 and 113:
(Pater illi Iulius Graecinus senato
Page 114 and 115:
ultimately of more help to the stat
Page 116 and 117:
of Rome, and even in Rome itself, i
Page 118 and 119:
Continued reflection on Tacitus’s
Page 120 and 121:
Disordering Freedom: The Relation b
Page 122 and 123:
decline of eloquence, but also of f
Page 124 and 125:
(37.6), by the lack of which both e
Page 126 and 127:
freedom of speech because, it seems
Page 128 and 129:
e moderating his point. His recent
Page 130 and 131:
y pairs, with ensuing comparison of
Page 132 and 133:
mentioned disloyalty and to become
Page 134 and 135:
whatever “new things” (Ann. I.5
Page 136 and 137:
Bibliography Daitz, Stephen. “Tac
Page 138 and 139:
constructed by previous writers and
Page 140 and 141:
the coast of Sicily. Silius makes i
Page 142 and 143:
whereas Silius achieves a similar e
Page 144 and 145:
oth poets whom Rome naturally subsu
Page 146 and 147:
Greece and Rome on the French Stage
Page 148 and 149:
establishes a human’s moral fault
Page 150 and 151:
from the protagonist’s flaws. Suc
Page 152 and 153:
The will of the divine and personal
Page 154 and 155:
Andromaque Racine’s Andromaque, p
Page 156 and 157:
Christian audience than with an anc
Page 158 and 159:
Racine’s, is the relationship bet
Page 160 and 161:
comes from St. Augustine. 12 All of
Page 162 and 163:
leave, what furious looks he gave m
Page 164 and 165:
moment of mercifulness toward Agrip
Page 166 and 167:
duty, I want you to know that, to d
Page 168 and 169:
against both their inclinations”
Page 170 and 171:
of the most important influences on
Page 172 and 173:
Suetonius. Life of Titus. Translate
Page 174 and 175:
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