Julia (39 BCE-14/15 CE) was the daughter of Augustus and his first wife Scribonia. She was as celebrated in gossip for her beauty, wit, and kind-heartedness as for her indiscretions. Raised in the strict household of her stepmother, she was expected to follow the example of her aunt Octavia and Livia Drusilla, who were celebrated as models of the elite Republican matrona. In 25 BCE she was married to her cousin M. Claudius Marcellus (42-23 BCE), who fell ill and died not two years later. In 21 BCE Augustus gave Julia in marriage to his friend and lieutenant M.Vipsanius Agrippa (64/2-12 BCE), who was twenty-three years older than she. During her second marriage Julia was rumored to have engaged in many love affairs. Whether Agrippa knew about them or not is unclear. Augustus may have been unaware of her activities. Macrobius, a grammarian of the late 4th century CE, portrays him putting the best construction on what he heard and saw. After Agrippa's death, Julia, a widow for the second time, having borne five children in eight years, was given in marriage to Livia's son Tiberius Claudius Nero (42 BCE-37 CE), which is said to have pleased neither of them. In 2 BCE, invoking the provisions of his legislation on marriage, the Lex Julia, Augustus referred the matter to the Senate. Julia was divorced by her father's decree from his stepson Tiberius, and, accompanied by her mother, Scribonia, a virtuous woman, was exiled to the island of Pandateria (Ventotene), where she was forbidden the company of men or access to wine (Suetonius, Aug.65). In 3 CE Augustus allowed her to move to Rhegium in southern Italy, where she died shortly after her father. Julia may well have been the love poets' model of the “new woman,” for a time exercising control over her body and satisfying her sexual and emotional needs. Despite the fact that she submitted to three marriages aimed at advancing her father’s political goals and that she fulfilled traditional expectations by producing three male heirs (see Julio-Claudian family), perhaps because of her high status, her body became the ground of contention between the world of state and her private world. For further information on Julia Augusti, see Fantham (2006), and for an analysis of Julia in the worlds of Augustus and Macrobius, see "Julia's Jokes, Galla Placidia, and the Roman use of Women as Political Icons" in Richlin (2014) in the Bibliography.