Procopius of Caesarea wrote a classicizing history of the wars of Justinian, which focuses squarely on warfare in an age when his contemporaries were often directing their attention towards theological matters. Battles make up a significant portion of this history and they are the focus of this thesis, with particular attention paid to their literary construction, as well as the values, norms, and assumptions which underscore them. Chapter one focuses on the life and social background of Procopius, addressing issues such as his literary career and education. Chapter two looks at the wider context, including the three strands of thought concerning the composition of a work of history written in Greek, namely rhetoric, historiographical theory, and Greek military theory. It looks, particularly, at the theorists’ respective discussions of battle; and, the practices adopted by Procopius’ contemporaries when approaching battle, whether writing an ecclesiastical history, chronicle, or classicizing history, or a military treatise. In the next four chapters I focus on the text itself. Chapter three, on the Persian Wars, looks at issues such as narrative order and pace, the exhortation, and morale, discipline, and the use of stratagems. Battles in the Vandal Wars is the subject of chapter four, and here I look at how Procopius engages with his audience through the use of literary devices such as narrator interventions and narrative markers, as well as how he characterizes the warfare itself. In chapter five I explore the influence that Homer has had on Procopius’ descriptions of battle in the Gothic Wars, especially the siege of Rome. The last chapter, six, skips the thematic approach used in the previous three chapters and instead evaluates his battles on a case-by-case basis. While Procopius’ conception of battle betrays many of the hallmarks of his classical predecessors, there are unmistakable signs of the influence of his contemporary context, such as the attribution of outcomes to God. What is more, these battles, which are carefully constructed, and integrated into the wider text, showcase Procopius’ skill and ingenuity as a writer, and historian. As a result, my thesis demonstrates that Procopius needs to be taken seriously as a literary, cultural, and historical source for the sixth century.

The purpose of this thesis is to investigate the role of the Praetorian Guard in the hundred years between the battle of Actium and the accession of Vespasian. This necessitates not only a consideration of those political activities which the Praetorians undertook at the behest of their emperors but also an examination into the motivations of the guardsmen themselves. Moreover, any study of the Praetorian Guard would be less than complete without an account of the development of the Praetorian prefecture. (Now unrestricted)

This thesis aims to provide a methodology for approaching and interpreting ancient Egyptian cultural landscapes using the Oryx Nome as its case study. By bringing together textual, archaeological and geoarchaeological evidence a more holistic impression of the region during the Middle Kingdom is suggested. Considerations of how natural forms and processes within the environment contribute towards the formation of cultural landscapes as well as how the local inhabitants continued to redevelop their surroundings, create a sense of geographic identity and enculture their landscapes are also discussed. Ultimately, this thesis proposes that with a greater knowledge of an area’s ecological past archaeologists are better equipped to prioritise physical investigation of broad areas of the Egyptian floodplain in order to unlock the stories of those that once inhabited it.

This thesis examines the development of identities within Iberia during the Roman conquest of the peninsula through the lens of cultural hybridism, urbanism and economic changes. The aim is to explore how local Iberian communities evolved culturally through centuries of pre-Roman contact, and how these interactions fuelled later adaptations to Roman rule. Iberian communities, within this context, did not simply ‘become Roman’ but many acculturation theories have struggled to create alternatives to the ‘Romanization’ model successfully. While ‘Romanization’ is clearly problematic, this thesis will challenge and adapt several acculturation models to explore the visibility of cultural hybridity within ‘Roman’ and Iberian communities, and alternatively suggest the emergence of a pan-Mediterranean cultural background. These theories will then be applied in four case studies of prominent cities in southern Iberia: Italica (Santiponce), Hispalis (Sevilla), Corduba (Cordoba), and Augusta Emerita (Merida). In each of these case studies the thesis will address aspects of acculturation seen in the urban and economic evidence at those sites. The conclusion of this thesis will indicate that, while further study should be conducted, a more flexible approach to cultural identity should be considered in light of the evidence presented in the case of the evidence seen in these four towns.

In Byzantium, usurpation was made possible by the conflict between hereditary-dynastic and meritocratic-republican theories of rulership. Legitimacy was founded upon subjective notions of idealized moral-behavioural norms drawn from the imperial virtues and Christian ideology. Authority could be challenged when it was perceived to deviate from these norms. Investitures transformed a usurper from a private individual to an emperor on the basis of ratification by popular consent. The historic ritual of reluctance allowed emperors to present themselves as ‘moral ideals’ at the moment of proclamation, ridding them of blame for a usurpation. Guilt and sin were inevitable byproducts of usurpation, but imperial repentance facilitated an expiation and legitimized imperial authority in relation to moral ideals. On occasion a usurper’s successors would perform repentance on his behalf, freeing the dynasty from the sins of its foundation. The treatment of defeated usurpers could take a variety of forms: reconciliations enabled a peaceful ‘healing’ of the community. Political mutilations transformed the victim’s appearance and rendered him ‘other’ in an attempt to demonstrate his immorality and illegitimacy. Degradation parades inverted recognised investiture rites in order to permanently alter a victim’s identity and reveal him to be a tyrant, acting against the interests of the people.

This thesis is concerned to demonstrate that Egypt had an important part to play in the formation of the Roman empire. There is a tendency for Classical scholarship to discuss Rome’s relationship with Egypt in terms which fall very far short of the way in which Rome’s encounters with Greek culture are treated. Within scholarship today, any perceived problems with Egypt are still often overstated, while any respect which the Romans may have held for Egyptian culture is dismissed, underplayed or only grudgingly accepted. I intend to re-appraise certain aspects of Egyptian/Egyptianising material culture in order to demonstrate that while some areas of the Roman literary corpus are scattered with apparently derogatory remarks about Egypt, the material evidence tells a quite different story. The aim of this thesis is to examine Egyptian/Egyptianising material culture in order to put the evidence of written texts into a fuller cultural context and perspective. I shall take a chronological approach and intend to focus primarily on artefacts found in the public sphere. The exception will be Chapter Four in which I shall discuss notions about Egypt in the private sphere. The final Chapter will conclude with Hadrian’s era in which the Villa at Tivoli may be seen as an expression of the merging of aspects of both public and private. Octavian’s so-called ‘propaganda’ campaign is central to the question of how scholarship deals with encounters between Egypt and Rome. After Egypt’s incorporation into the new empire of Rome, it was not in Octavian’s interests to continue a hostile disparagement of the country, given his status as pharaoh. I will argue that Octavian set in motion a rehabilitation of the country’s reputation by a policy of appeasement towards Egypt and by incorporating aspects of Egypt’s culture into Rome. It is my contention that Egypt had a greater role to play in the ideology of Rome’s empire, particularly through its first Emperor, than modern scholarship allows. I conclude that the ‘question of Egypt’ while complex, fluid and often contradictory, nevertheless was very much less negative than modern scholarship portrays.

Asclepius was worshipped in over 900 sanctuaries across the Graeco-Roman world. Although the cult had been disseminated across eastern Mediterranean from the 5th century onwards, it was only when the Romans took over the cult that it was dispersed all over the empire to become an empire-wide cult. This thesis looks at the impact of the Roman Empire on the cult, examining how Rome took over the existing cult, the ways in which Rome influenced it, and the relationship between the religion of Empire and local religion. The key questions that this thesis aims to ask are: How did the Roman Empire impact upon the cult of Asclepius? How were global and regional cult identities articulated in response to each other as a result of this impact? How did increased connectivity between areas play an important part in the creation and stimulation of cultic identities? Did Asclepius’ spheres of influence grow or adapt as a result of Roman benefactions? and What were provincial responses to Roman worship and dissemination of the cult? The timeframe for this thesis will be from 27 BC until Severus Alexander’s death in AD 235. Chapter One will introduce the scope of this thesis as well as the general theories which underpin this research. A survey of the cult before the Augustan period will be presented in Chapter Two. Further chapters will each examine a different aspect of the Roman impact on the cult, with the third focussing on imperial influences and the worship of the god by Roman and provincial elites; the fourth on how the Roman army influenced the cult; the fifth how multiple forms of the god were worshipped side-by-side in North Africa.

As the nascent power of Rome grew to dominance over the Mediterranean world in the Middle Republic, they carried out mass killing, mass enslavement, and urban annihilation. In doing so, they showed an intention to destroy other groups, therefore committing genocide. This study looks at the kinds of destruction enacted by Romans between 343 BCE and 146 BCE, using a novel application of definitions and frameworks of analysis from the field of Genocide Studies. It proposes typologies through which the genocidal behaviours of the Romans can be explored and described. Mass killing, enslavement, and urban annihilation normally occurred in the context of siege warfare, when the entire population became legitimate targets. Initial indiscriminate killing could be followed by the enslavement of the survivors and burning of their settlement. While genocide is a valid historiographical tool of analysis, Roman behaviours were distinct from modern patterns of mass killing in lacking a substantial component of racial or ethnic motivation. These phenomena were complex and varied, and the utter destruction of groups not regularly intended. Roman genocidal violence was a normative, but not typical, adaptation of the Romans of the Middle Republic to the ancient anarchic interstate system. In antiquity, there was no international law to govern conflict and international relations, only customs. This study posits that the Roman moral-based custom of fides as an internal preventative regime that inhibited genocide through rituals of submission to Roman hegemony. This process was flawed, and cultural miscommunication risked causing mass violence. Furthermore, the wide discretion of Roman commanders accepting submission could result in them flouting the moral obligation to protect ii surrendered groups. In such cases, attempts at punishment and restitution from other members of the elite were only partially effective.

This thesis examines the cultural, religious and therapeutic functions of Roman baths and bathing during Late Antiquity, as they are presented in a wide range of primary literary sources, and the way in which they are addressed in current research. The chronological scope of the work stretches from the late 3rd to the early 7th century. The geographical focus is on the Eastern part of the Roman Empire. The aim of the thesis is, primarily, to analyse aspects of bathing during this period that have not been previously addressed in detail (such as medicinal uses of bathing) and to examine the issues that have been discussed in the past but had not been answered unequivocally, or which have not been treated in an exhaustive manner – such as the matters of nudity and equality in a bath-house environment, or of Christian attitudes to bathing in this context. The thesis also considers what the knowledge of the subject topic contributes to our understanding of the period of Late Antiquity. The thesis examines the changes that occurred in the bathing culture during Late Antiquity and their causes, exploring in detail the impact of Christianity on bathing customs, and devotes special attention to how the perceptions of bathing were presented in the contemporary sources. This will be achieved by investigating passages from a wide range of texts mentioning baths and bathing and subsequently drawing conclusions based on the analysis of the primary sources.

Temples in ancient Egypt were confines of restricted sacred space. Only priests had access to the inner workings of the temples and their mysteries. During the great festivals, the gods that dwelled in these sanctuaries went on procession for everyone to see, travelling to other temples in barques of gold and wood. These barques were typical of furniture that was both religious and processional. Study of the lexicography, iconography, and function of ancient Egyptian ritual processional furniture could shed light upon the metanarrative of ancient religious practice. This research identifies the unique characteristics and lexicography of ritual processional furniture as manifest in ancient Egypt between the Old and New Kingdoms. A multidisciplinary approach is taken in regards to the data, utilizing both lexicographic and iconographic sources, to which a seven criteria conceptual framework is applied in order to select the appropriate data. The methodology used in this study is inductive and qualitative, and the conclusions are derived from primary sources. Objects that are discovered to be ritual but not processional are eliminated from further analysis. The analyzed data is synthesized and assimilated to expand the current paradigm of ritual processional objects into a new understanding. In this thesis three primary classes of ritual processional furniture are identified and examined in detail: chests, barques, and palanquin thrones. This project analyzed over sixty lexemes and three hundred fifty instances of iconography. The lexemes for twelve chests, six sacred barques, and six palanquins were found to have been used as ritual processional furniture. The iconographic study examined the pictorial instances by typology and locale. For sacred barques, the results attempted to resolve the ongoing problems concerning identification and inconsistencies between icon and text. The results for palanquin thrones showed that the iconography from sacred barques was appropriated and compressed elevating the king to a focus of religious adoration. This extensive study of Egyptian ritual processional furniture contributes to the ongoing dialogue regarding the material and cultural context of religious expression by synthesizing the paradigm of temple sacred space upon smaller physical objects. The contribution to knowledge has been to flesh out the identities of specific instances of ritual processional furnishing and to assimilate the architectural understanding of sacred space with the available data so as to arrive at a new understanding of the existing paradigm. The significance of these contributions is that they further develop our understanding of the religious cultural context of ancient Egypt.