Il lavoro è dedicato alle prime nove elegie del quarto libro dei 'Tristia' di Ovidio, scritto durante la sua relegazione a Tomi tra il 10 e l'11 d. C. Il testo è accompagnato da un apparato critico selettivo, che si concentra sui problemi testuali più significativi, discussi nel commento per lemmi delle singole elegie, che affronta tutte le questioni contenutistiche, stilistiche, lessicali e filologiche. Il commento alle singole elegie è preceduto da un'introduzione che discute i temi portanti del singolo componimento. Apre il lavoro un'introduzione generale, che mette in luce architettura e temi più significativi del quarto libro anche in rapporto agli altri libri della raccolta, oltre a ripercorrere la storia della sua tradizione manoscritta e della sua fortuna editoriale. Chiude il lavoro un'ampia e aggiornata bibliografia. / The work is dedicated to the first nine elegies of the fourth book of Ovid's 'Tristia', written during his relegation to Tomi between 10 and 11 AD. The text is accompanied by a selective critical apparatus, which focuses on the most significant textual problems. These issues are discussed in the commentary on the elegies, which addresses all the thematic, stylistic, lexical and philological issues. The commentary is preceded by an introduction that discusses the main and peculiar themes of the elegy. The work includes a general introduction, which highlights the architecture and the most significant themes of the fourth book also in link with the other books in the collection. It also examines the history of its manuscript tradition and its publishing success. An extensive and updated bibliography closes the work.

This thesis examines the ways in which the Magna Mater became an integral part of Augustan ideology and the visual language of the early principate. Traditionally, our picture of the Augustan Magna Mater has been shaped by evidence from literary sources. Here, however, the monuments of the goddess' cult are considered in their religio-political context. Works that link Augustus himself to the Magna Mater are shown to reveal that the goddess played a significant and hitherto unappreciated role in official propaganda. Part I examines the nature of the Augustan reconstruction of the Palatine Temple of the Magna Mater and challenges persistent claims that the princeps was disinterested in the metroac cult. Augustus' use of inexpensive building materials is shown to be, not a display of parsimony, but an attempt to retain the traditional appearance of a venerable structure. A reinterpretation of the temple's pedimental and acroterial sculpture, using the Valle-Medici reliefs, demonstrates that Augustus promoted the Magna Mater as an allegory of Rome's Trojan heritage and as a symbol of a new Golden Age. Part II investigates the topography of the Augustan precinct on the Palatine, and argues that the geographic linkage of the metroön and the House of Augustus became a topos in imperial imagery. It then demonstrates that several well-known works of art echo this connection between the princeps and the goddess. These works range from statues in the Circus Maximus designed to be viewed by thousands, to the Gemma Augustea, a luxury item intended for the elite. They are also found both inside and outside Rome. A reassessment of the Vicus Sandaliarius altar and the Sorrento base illustrates popular recognition of Augustus' reinvention of the Magna Mater as a national deity of Rome and the tutelary goddess of the Julio-Claudii.