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By Christopher H. Johnson, Bernhard Jussen, David Warren Sabean, Simon Teuscher

The note “blood” awakens old principles, yet we all know little approximately its historic illustration in Western cultures. Anthropologists have frequently studied how societies take into consideration the physically components that unite them, and the members to this quantity improve these questions in new instructions. Taking a extensively old viewpoint that enhances conventional cultural analyses, they display how blood and kinship have continuously been reconfigured in ecu tradition. This quantity demanding situations the concept blood could be understood as a good entity, and indicates how techniques of blood and kinship moved in either parallel and divergent instructions over the process ecu history.

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New York and London, 1996), 43–64, here 57; cf. Gianna Pomata, “Legami di sangue, legami di seme: consanguineità e agnazione nel diritto romano,” Quaderni Storici 86 (1994): 299–334. On Pomata, see the chapter by Philippe Moreau in this volume; cf. Burkert, “Blutsverwandtschaft,” 248. Gianni Guastella, “La rete del sangue. Simbologia delle relazioni e modelli dell’identità nella cultura romana,” Materiali e discussioni per l’analisi dei testi classici 15 (1985): 49–123, here 76. On the semantics of the Latin terms for blood, cruor and sanguis, see Francesca Mencacci, “Sanguis/Cruor.

75 The relaxation of the marriage prohibitions that allowed the marriage of Emperor Claudius to his niece Agrippina neither stemmed from discussions of consanguinity nor inspired any such discussions. When the recently widowed Claudius chose to marry the daughter of his brother Germanicus in 49 CE, he most likely had in mind dynastic aims, which collided with Roman incest rules: Agrippina brought Claudius, not only the illustrious prestige of her great grandfather Emperor Augustus, but also that of her father, a renowned and well-loved general.

On Livy, see Maurizio Bettini, Familie und Verwandtschaft im antiken Rom (Frankfurt am Main and New York, 1992), 164–65; Philippe Moreau, Incestus et prohibitae nuptiae. L’inceste à Rome (Paris, 2002), 181–86; Carla Fayer, La familia Romana, vol. 2, Aspetti giuridici ed antiquari, sponsalia, matrimonio, dote (Rome, 2005), 393n216; Harders, Soror, 23–25. 30. 3–7. 2). 31. Though endogamy was practiced, there is no evidence of prescriptive marriage regulations concerning cousin marriage in Athens.

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