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Tiresias: The Ancient Mediterranean Religions Source Database



1085
Apuleius, The Golden Ass, 9.14


nanThe miller's wife The miller who had bought me was altogether a good and sober man, but he'd married the worst of women, wholly wicked, who so dishonoured his house and bed, that even I, by Hercules, groaned inwardly for his sake. That dreadful woman lacked not a single fault, but every evil flowed through her soul as if through some vile sewer: mean and malicious, drunk on dalliance, wildly wilful, as grasping in her petty thefts as wasteful in her mad extravagance, inimical to loyalty and an enemy to chastity. And then she detested and scorned the heavenly powers, and in place of true religion presumed to worship a false and sacrilegious deity, she called the 'only god' inventing fantastic rites to mislead everyone and deceive her poor husband, that excused her tippling wine from dawn and playing the whore all day. Being the sort of woman she was, she persecuted me with unbelievable hatred. Before dawn, she'd shout, while still in bed, for that new ass to be harnessed to the wheel, and the instant she left her room she'd cry for me to be whipped over and over while she stood and watched. Then while all the other creatures were sent to dinner on time, it was only much later that I was fed. Her cruelty greatly sharpened my natural curiosity as to her other behaviour, since I'd noticed a young fellow often visiting her room, and I wished with all my heart I could see his face. If only the sack over my head had allowed me the slightest glimpse, my cunning would not have failed to gain an insight into that dreadful woman's scandalous goings-on. There was an old woman who was her confidante, her inseparable companion all day every day, and acted as go-between in her affairs and debaucheries. First thing after breakfast, after some mutual draughts of pure wine, the wife would plan lying charades, with subtle twists, for the better deception of her poor husband. As for me, though Photis' mistake in turning me into an ass instead of a bird, still rankled greatly, at least I had gained one solace from that wretched and painful change of form, namely that with my vast ears I could hear everything clearly, even at some considerable distance. So one morning the following words from her cautious old confidante drifted to those same ears: 'Mistress, you must do something about that weak and timid lover of yours, the one you chose without asking me, who trembles at the blink of an eyebrow from your odious and disagreeable husband, and frustrates your willing arms so with the uselessness of his turgid loving. How superior young Philesitherus, he's handsome, generous, strong and fearlessly loyal in opposing a husband's ineffectual wiles. He alone, by Hercules, is worthy to enjoy a wife's favours, his head alone deserves to wear the golden crown, if for no other reason than the clever way he tricked a certain jealous husband recently. Listen and compare the differing talents of these two lovers. You know Barbarus, the town councillor, the one they call the Scorpion because of his poisonous nature? Well he married a truly lovely girl of good family, but keeps her locked up tight in his house with a strict watch over her.' 'Why yes,' said the miller's wife, 'I know her well. It's Arete whom I went to school with.' 'Well then,' the old woman said, 'you'll know the tale of Philesitherus too?' 'Why no,' was the reply, 'but I'd like to hear it, greatly. So unravel it my dear, from beginning to end.'


Intertexts (texts cited often on the same page as the searched text):

21 results
1. Hebrew Bible, Isaiah, 5.11 (8th cent. BCE - 5th cent. BCE)

5.11. הוֹי מַשְׁכִּימֵי בַבֹּקֶר שֵׁכָר יִרְדֹּפוּ מְאַחֲרֵי בַנֶּשֶׁף יַיִן יַדְלִיקֵם׃ 5.11. Woe unto them that rise up early in the morning, That they may follow strong drink; That tarry late into the night, Till wine inflame them!"
2. Josephus Flavius, Against Apion, 2.79-2.80, 2.91-2.102 (1st cent. CE - 1st cent. CE)

2.79. 7. However, I cannot but admire those other authors who furnished this man with such his materials; I mean Posidonius and Apollonius [the son of] Molo, who while they accuse us for not worshipping the same gods whom others worship, they think themselves not guilty of impiety when they tell lies of us, and frame absurd and reproachful stories about our temple; whereas it is a most shameful thing for freemen to forge lies on any occasion, and much more so to forge them about our temple, which was so famous over all the world, and was preserved so sacred by us; 2.91. Apion becomes other men’s prophet upon this occasion, and says, that “Antiochus found in our temple a bed and a man lying upon it, with a small table before him, full of dainties, from the [fishes of the] sea, and the fowls of the dry land; that this man was amazed at these dainties thus set before him; 2.92. that he immediately adored the king, upon his coming in, as hoping that he would afford him all possible assistance; that he fell down upon his knees, and stretched out to him his right hand, and begged to be released: and that when the king bade him sit down, and tell him who he was, and why he dwelt there, and what was the meaning of those various sorts of food that were set before him, the man made a lamentable complaint, and with sighs, and tears in his eyes, gave him this account of the distress he was in: 2.93. and said that he was a Greek, and that as he went over this province, in order to get his living, he was seized upon by foreigners, on a sudden, and brought to this temple, and shut up therein, and was seen by nobody, but was fattened by these curious provisions thus set before him: 2.94. and that truly at the first such unexpected advantages seemed to him matter of great joy; that, after a while they brought a suspicion upon him, and at length astonishment, what their meaning should be; that at last he inquired of the servants that came to him, and was by them informed that it was in order to the fulfilling a law of the Jews, which they must not tell him, that he was thus fed; and that they did the same at a set time every year: 2.95. that they used to catch a Greek foreigner, and fat him thus up every year, and then lead him to a certain wood, and kill him, and sacrifice with their accustomed solemnities, and taste of his entrails, and take an oath upon this sacrificing a Greek, that they would ever be at enmity with the Greeks; and that then they threw the remaining parts of the miserable wretch into a certain pit.” 2.96. Apion adds farther, that “the man said there were but a few days to come ere he was to be slain, and implored Antiochus that, out of the reverence he bore to the Grecian gods, he would disappoint the snares the Jews laid for his blood, and would deliver him from the miseries with which he was encompassed.” 2.97. Now this is such a most tragical fable, as is full of nothing but cruelty and impudence; yet does it not excuse Antiochus of his sacrilegious attempts, as those who wrote it in his vindication are willing to suppose; 2.98. for he could not presume beforehand that he should meet with any such thing in coming to the temple, but must have found it unexpectedly. He was therefore still an impious person, that was given to unlawful pleasures, and had no regard to God in his actions. But [as for Apion] he hath done whatever his extravagant love of lying hath dictated to him, as it is most easy to discover by a consideration of his writings; 2.99. for the difference of our laws is known not to regard the Grecians only, but they are principally opposite to the Egyptians, and to some other nations also: for while it so falls out, that men of all countries come sometimes and sojourn among us, how comes it about that we take an oath, and conspire only against the Grecians, and that by the effusion of their blood also? 2.101. with great pomp back into his own country; when he might thereby have been esteemed a religious person himself, and a mighty lover of the Greeks, and might thereby have procured himself great assistance from all men against that hatred the Jews bore to him. 2.102. But I leave this matter; for the proper way of confuting fools is not to use bare words, but to appeal to the things themselves that make against them. Now then, all such as ever saw the construction of our temple, of what nature it was, know well enough how the purity of it was never to be profaned;
3. New Testament, 1 Peter, 5.14 (1st cent. CE - 1st cent. CE)

5.14. Greet one another with a kiss of love. Peace be to you all who are in Christ Jesus. Amen.
4. New Testament, 1 Thessalonians, 5.26 (1st cent. CE - 1st cent. CE)

5.26. Greet all the brothers with a holy kiss.
5. New Testament, Romans, 16.16 (1st cent. CE - 1st cent. CE)

16.16. Greet one another with a holy kiss. The assemblies of Christ greet you.
6. Suetonius, Nero, 16.2 (1st cent. CE - 2nd cent. CE)

7. Tacitus, Annals, 15.44 (1st cent. CE - 2nd cent. CE)

15.44.  So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man.
8. Anon., Marytrdom of Polycarp, 12.2 (2nd cent. CE - 2nd cent. CE)

12.2. 2 When this had been said by the herald, all the multitude of heathen and Jews living in Smyrna cried out with uncontrollable wrath and a loud shout: "This is the teacher of Asia, the father of the Christians, the destroyer of our Gods, who teaches many neither to offer sacrifice nor to worship." And when they said this, they cried out and asked Philip the Asiarch to let loose a lion on Polycarp. But he said he could not legally do this, since he had closed the Sports.
9. Apuleius, Apology, 98.8 (2nd cent. CE - 2nd cent. CE)

10. Apuleius, The Golden Ass, 1.9, 2.7-2.8, 3.2-3.11, 3.15, 4.28, 4.32-4.33, 5.4, 6.32, 7.20-7.21, 8.11, 9.10-9.13, 9.15-9.31, 9.35, 10.2-10.12, 11.15 (2nd cent. CE - 2nd cent. CE)

11.15. “O my friend Lucius, after the enduring so many labors and escaping so many tempests of fortune, you have at length come to the port and haven of rest and mercy. Your noble linage, your dignity, your education, or any thing else did not avail you. But you have endured so many servile pleasures due to the folly of youth. Thusly you have had an unpleasant reward for your excessive curiosity. But however the blindness of Fortune has tormented you in various dangers, so it is now that, unbeknownst to her, you have come to this present felicity. Let Fortune go and fume with fury in another place. Let her find some other matter on which to execute her cruelty. Fortune has no power against those who serve and honor our goddess. What good did it do her that you endured thieves, savage beasts, great servitude, dangerous waits, long journeys, and fear of death every day? Know that now you are safe and under the protection of her who, by her clear light, brightens the other gods. Wherefore rejoice and take a countece appropriate to your white garment. Follow the parade of this devout and honorable procession so that those who do not worship the goddess may see and acknowledge their error. Behold Lucius, you are delivered from so great miseries by the providence of the goddess Isis. Rejoice therefore and triumph in the victory over fortune. And so that you may live more safe and sure, make yourself one of this holy order. Dedicate your mind to our religion and take upon yourself the voluntary yoke of ministry. And when you begin to serve and honor the goddess, then you shall feel the fruit of your liberty.”
11. Athenagoras, Apology Or Embassy For The Christians, 3 (2nd cent. CE - 2nd cent. CE)

3. Three things are alleged against us: atheism, Thyestean feasts, Œdipodean intercourse. But if these charges are true, spare no class: proceed at once against our crimes; destroy us root and branch, with our wives and children, if any Christian is found to live like the brutes. And yet even the brutes do not touch the flesh of their own kind; and they pair by a law of nature, and only at the regular season, not from simple wantonness; they also recognise those from whom they receive benefits. If any one, therefore, is more savage than the brutes, what punishment that he can endure shall be deemed adequate to such offenses? But, if these things are only idle tales and empty slanders, originating in the fact that virtue is opposed by its very nature to vice, and that contraries war against one another by a divine law (and you are yourselves witnesses that no such iniquities are committed by us, for you forbid informations to be laid against us), it remains for you to make inquiry concerning our life, our opinions, our loyalty and obedience to you and your house and government, and thus at length to grant to us the same rights (we ask nothing more) as to those who persecute us. For we shall then conquer them, unhesitatingly surrendering, as we now do, our very lives for the truth's sake.
12. Justin, First Apology, 5, 68, 26 (2nd cent. CE - 2nd cent. CE)

26. And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you.
13. Lucian, Alexander The False Prophet, 38 (2nd cent. CE - 2nd cent. CE)

38. It was with his eye on this Italian propaganda, too, that he took a further step. This was the institution of mysteries, with hierophants and torch bearers complete. The ceremonies occupied three successive days. On the first, proclamation was made on the Athenian model to this effect: ‘If there be any atheist or Christian or Epicurean here spying upon our rites, let him depart in haste; and let all such as have faith in the God be initiated and all blessing attend them.’ He led the litany with, ‘Christians, avaunt!’ and the crowd responded, ‘Epicureans, avaunt!’ Then was presented the child bed of Leto and birth of Apollo, the bridal of Coronis, Asclepius born. The second day, the epiphany and nativity of the God Glycon.
14. Minucius Felix, Octavius, 8.4 (2nd cent. CE - 3rd cent. CE)

15. Pliny The Younger, Letters, 10.96-10.97 (2nd cent. CE - 2nd cent. CE)

16. Pliny The Younger, Letters, 10.96-10.97 (2nd cent. CE - 2nd cent. CE)

17. Tertullian, To Scapula, 2.5 (2nd cent. CE - 3rd cent. CE)

18. Tertullian, Apology, 7.1, 10.1, 40.2 (2nd cent. CE - 3rd cent. CE)

19. Anon., The Acts of Paul And Thecla, 15, 20, 8-9, 13 (3rd cent. CE - 4th cent. CE)

20. Eusebius of Caesarea, Ecclesiastical History, 4.26.10 (3rd cent. CE - 4th cent. CE)

4.26.10. But your pious fathers corrected their ignorance, having frequently rebuked in writing many who dared to attempt new measures against them. Among them your grandfather Hadrian appears to have written to many others, and also to Fundanus, the proconsul and governor of Asia. And your father, when you also were ruling with him, wrote to the cities, forbidding them to take any new measures against us; among the rest to the Larissaeans, to the Thessalonians, to the Athenians, and to all the Greeks.
21. Epigraphy, Cil, 8.12152



Subjects of this text:

subject book bibliographic info
aemilianus Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 359
age Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 253
anti-christian Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 286
anubis, and priest Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 345
apuleius, and christianity Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 345, 359
apuleius Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253; Geljon and Vos, Rituals in Early Christianity: New Perspectives on Tradition and Transformation (2020) 85; Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 220, 226; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 286
athens Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 253
baldness, of initiate, not hidden Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 345
bestial Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 220
carthage Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 253
carthaginian (punic) Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
christianity, in africa, and apuleius Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 345, 359
christians Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 286
class status Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
death Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 220, 226
dionysos, god Geljon and Vos, Rituals in Early Christianity: New Perspectives on Tradition and Transformation (2020) 85
disgust elicitors, \xa0 embodied Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 220
dress, elite Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
dress, imperial Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
dress, masculine Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
dress, mourning Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252
dress, orators Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
dress, ordinary Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
dress, philosophers Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
dress, working Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
etruscan Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
excrement Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 220, 226
fathers Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 253
festival (festivals), festival of risus (risus festival) Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 186
filth Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 226
fortune, lucius victorious over his fortune Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 345
foul Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 220
gods Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 286
grotesque Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 226
identity Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
in the morning Alikin, The Earliest History of the Christian Gathering (2009) 93
jewish apocalyptic tradition, belief in one god Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 345
jews Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 286
joy, duties of pastophorus joyfully carried out Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 345
labyrinth Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 186
law courts Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
macabre Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 226
magic Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 253
materialistic tone Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 345
mercenary incentive Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 345
metamorphosis Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 186
monotheism Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 286
mosaics Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 253
mourning Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
north africa, roman Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
ornatus Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 253
paterfamilias Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252
paul, voyage to rome, on death and resurrection in baptism Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 359
peregrini Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 253
philosophers Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
pliny, the elder, the younger Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252
popular responses (to christianity), charges of cannibalism, ass-worship, magic etc Esler, The Early Christian World (2000) 877, 878
popular responses (to christianity) Esler, The Early Christian World (2000) 877, 878, 886
portraits, principate Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
pudens, step-son of apuleius' Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 359
pudentilla Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 253
quintilian Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252
religion Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
romanization Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252
self-fashioning Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
shouting Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 220
slaves Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252
sons Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
sun Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 186
sunday Alikin, The Earliest History of the Christian Gathering (2009) 93
symptom Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 220
taboo Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 226
tacitus Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 286
tongue Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 226
touch Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 226
vomit Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 220
widows Edmondson, Roman Dress and the Fabrics of Roman Culture (2008) 252, 253
womb Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 220
worms Lateiner and Spatharas, The Ancient Emotion of Disgust (2016) 220