La concubina de Roma (Nueva Historia) (Spanish Edition)
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Marriage in ancient Rome
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Marriage in ancient Rome - Wikipedia
Sancllls uocabatur, quem comiti Garsie de Capra dcderat nutriendum. Quinta Beatrix ex partibus Gal! C umque Wandalucii eorum potenciam perpendtsscnt. Una segunda novedad del Toledano es el cambio del nombre l! J, J voh Madnd: Maria, en lugar de Isabel. En la disyuntiva entre ed. Arabir, llandbook of Oncntal que da el Toledano, parece de origen juglaresco' La Espmla del Stud1es, 1: The Near and Middle East, 29 Leiden: The Flamen Dialis and Pontifex Maximus presided, with ten witnesses present, and the bride and bridegroom shared a cake of spelt in Latin far or panis farreus , hence the rite's name.
It would have been carefully planned. Sometimes the bride and groom exchanged gifts before the wedding. The lighting of a sacred torch in honor of Ceres was part of the celebration, in hopes of imparting fertility upon the couple [30] A wedding sacrifice was also offered, with a sow being the most likely victim. It was more customary than compulsory. Ancient papyrus texts show that dowries typically included land and slaves but could also include jewelry , toiletries , mirrors , and clothing. While a marriage lasted, the dowry was the husband's property but his use of it was restricted; if the marriage ended through divorce, it was returned to either the wife or her family.
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If a wife was blameless for the ending of her marriage, the dowry was restored to her. If a wife or husband with children initiated a divorce, their partner could claim a share of dowry on behalf of the children, to meet their needs and later inheritance. A dowry of dos recepticia was one in which agreements were made in advance about its disposal and recovery.
A dowry of dos profecticia was one given by the bride's father or her paterfamilias ; it could be recovered by the donor or by the divorced woman herself. A dowry of dos adventicia was more flexible; it might be given by the wife, though it came from her father, and used to settle a debt incurred by the husband. If she divorced, a wife could reclaim this dowry; if she died, the husband kept it. Lawful divorce was relatively informal; the wife simply took back her dowry and left her husband's house. Roman men had always held the right to divorce their wives; a pater familias could order the divorce of any couple under his manus.
Divorce was socially acceptable if carried out within social norms mos maiorum.
La concubina de Roma
By the time of Cicero and Julius Caesar , divorce was relatively common and "shame-free," the subject of gossip rather than a social disgrace. The censors of BCE thus expelled him from the Senate for moral turpitude. Elsewhere, however, it is claimed that the first divorce took place only in BCE, at which time Dionysius of Halicarnassus notes [40] that " Spurius Carvilius , a man of distinction, was the first to divorce his wife" on grounds of infertility. The evidence is confused. Divorce by either party severed the lawful family alliance that had been formed through the marriage; and remarriage might create an entirely new set of economically or politically useful alliances.
Among the elite, husbands and wives might remarry several times. A spouse who had entered marriage sane and healthy, but became incapable of sound judgment insane was not competent and could not divorce their partner; they could be divorced without their knowledge or legal notice. Divorce, like marriage, was considered a family affair. It was discussed and agreed in private, in an informal family gathering of the parties most affected; the husband, wife, and senior members of both families. No public record was kept of the proceedings.
Official registration of divorce was not required until CE. The frequency of remarriage among the elite was high. Speedy remarriage was not unusual, and perhaps even customary, for aristocratic Romans after the death of a spouse. Augustus married Livia when she was carrying her former husband's child, and the College of Pontiffs ruled that it was permissible as long as the child's father was determined first.
Livia's previous husband even attended the wedding. She was far more likely to be legally emancipated than a first-time bride, and to have a say in the choice of husband. The marriages of Fulvia , who commanded troops during the last civil war of the Republic and who was the first Roman woman to have her face on a coin, are thought to indicate her own political sympathies and ambitions: Most wives were encouraged to remarry after either the death of the husband or a divorce; and a high death rate , low average life expectancy and high divorce rate meant frequent or multiple remarriages.
Remarriages thus created a new blending of the family in ancient Roman society, where children were influenced by stepparents and some instances where stepmothers were younger than their stepchildren. Adultery was a sexual offense committed by a man with a woman who was neither his wife nor a permissible partner such as a prostitute or slave. Although prohibitions against adultery and harsh punishments are mentioned during the Republic —27 BC , historical sources suggest that they were regarded as archaic survivals, and should not be interpreted as accurate representations of behavior.
Adultery was normally considered a private matter for families to deal with, not a serious criminal offense requiring the attention of the courts, [52] [53] though there were some cases when adultery and sexual transgressions by women had been brought to the aediles for judgment. The existence of this "right" has been questioned; if it did exist, it was a matter of custom and not statute law, [55] and probably only applied to those in the manus form of marriage, which had become vanishingly rare by the Late Republic —27 BC , when a married woman always remained legally a part of her own family.
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No source records the justified killing of a woman for adultery by either a father or husband during the Republic. As part of the moral legislation of Augustus in 18 BC, the Lex Iulia de adulteriis "Julian Law concerning acts of adultery" was directed at punishing married women who engaged in extra-marital affairs. The implementation of punishment was the responsibility of the paterfamilias , the male head of household to whose legal and moral authority the adulterous party was subject.
If a father discovered that his married daughter was committing adultery in either his own house or the house of his son-in-law, he was entitled to kill both the woman and her lover; if he killed only one of the adulterers, he could be charged with murder. While advertising the father's power, the extremity of the sentence seems to have led to its judicious implementation, since cases in which this sentence was carried out are infrequently recorded — most notoriously, by Augustus himself against his own daughter.
A wronged husband was entitled to kill his wife's lover if the man was either a slave or infamis , a person who, though perhaps technically free, was excluded from the normal legal protections extended to Roman citizens. Among the infames were convicted criminals, entertainers such as actors and dancers, prostitutes and pimps , and gladiators. A woman convicted of adultery was barred from remarrying. Scholars have often assumed that the Lex Iulia was meant to address a virulent outbreak of adultery in the Late Republic.
An androcentric perspective in the early 20th century held that the Lex Iulia had been "a very necessary check upon the growing independence and recklessness of women. Often this was the reason that men of high rank would live with a woman in concubinage after the death of their first wife, so that the claims of their children from this first marriage would not be challenged by the children from this later union. Concubines did not receive much protection under the law, aside from the legal recognition of their social stature.
They largely relied upon their patrons to provide for them. Early Roman law sought to differentiate between the status of concubinage and legal marriage, as demonstrated in a law attributed to Numa Pompilius , the second king of Rome, circa — BCE: From Wikipedia, the free encyclopedia. Hersch, The Roman Wedding: Frier and Thomas A. New Perspectives Cornell University Press, , p. Hallett, Fathers and Daughters in Roman Society: