Preliminary material -- PIETAS -- DIVA ANGERONA -- PROFĀNUS,PROFĀNĀRE -- GRAVITAS AND MAIESTAS -- FELICITAS IMPERATORIA -- CUPID AND PSYCHE -- THE GOLDEN BOUGH -- THE GODDESS CERES AND HER ROMAN MYSTERIES -- ON THE MAGICAL SIGNIFICANCE OF THE TAIL -- THE ORIGIN OF THE GODDESS VENUS -- ORARE, PRECARI -- AUGUSTUS AND VESTA -- CHARACTERISTIC TRAITS OF ANCIENT ROMAN RELIGION -- INDEX OF AUTHORS CITED -- INDEX OF SUBJECTS.

The book presents human history as being a conflict between what Augustine calls the City of Man and the City of God, a conflict that is destined to end in victory of the latter. The City of God is marked by people who forgot earthly pleasure to dedicate themselves to the eternal truths of God, now revealed fully in the Christian faith. The City of Man, on the other hand, consists of people who have immersed themselves in the cares and pleasures of the present, passing world. Though The City of God follows Christian theology, the main idea of a conflict between good and evil follows from Augustine's former beliefs in Manichaeanism. A philosophy based on the idea of primordial conflict between light and darkness or goodness and evil. In the case of City of God, it is the City of God (representing light) and the City of Man (representing darkness). Though his book follows an ideology of Manichaeanism, he still distances himself from them by calling them heretics: ..". I say, so just and fit, which, when piously and carefully weighed, terminates all the controversies of those who inquire into the origin of the world, has not been recognized by some heretics ..." Later, when Augustine converted to Christianity he at one point accepted Neo-Platonism. He ends up adding an idea of Neo-Platonism with a Christian idea in The City of God when he says: "As for those who own, indeed, that it was made by God, and yet ascribe to it not a temporal but only a creational beginning ..."

Valerius Maximus stands alone as an extant prose author of the early principate who devoted specific interest to the Romans' attitude to religion. In eight chapters he presents a variety of material selected from earlier authors, such as Cicero, Livy, and Varro, to illustrate central areas of Roman religious thought and practice: augury, omens, dreams, and miracles. Valerius has not been translated into English since 1678 and there has never been a detailed commentary on his work in any language. With the growing interest in the non-Judaeo-Christian religions of the Mediterranean world and scholars recognizing that Roman religion should not be approached with Judaeo-Christian presuppositions or through the filter of the Christian Fathers, Valerius Maximus gives us an opportunity to see an unexceptional pagan speaking about his religion.

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Nikos Kokkinos presents a portrait of the most influential Roman matron of her time - the daughter of Mark Antony and the great-grandmother of Nero. In addition to being pivotal to the political shifts of the Empire, Antonia was strongly involved in many aspects of business life, and thus her career has an important bearing on contemporary perceptions of the position of Roman women. Marshalling many diverse archaeological source materials, the author has produced a book which places Antonia firmly in the social context of her day.

This book offers an engrossing portrayal of the early years of the Christian movement from the perspective of the Romans.