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The position of women in Athens and Sparta
The position of women in Athens and Sparta
Gender roles in athens
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The case against Neaira is an important document in investigating aspects of ancient Athenian culture. One aspect of Athenian life that was very sacred to all was the concept of citizenship. A citizen in Athens had to be the child of two other citizens, and sons had to be registered in the phratry to be recognized as the legitimate children. In order to preserve the idea that citizens were special, and the privileges of citizens should not be extended to those outside of Athenian lineage. Because of this, many laws were enacted in order to reduce the possibility of intermarriage, and illegitimate children. One such law was that citizens could not marry non-citizens, at the expense of all of their property. This is the law that is called into …show more content…
question in this document as it is believed that Neaira is not a citizen of Athens but is married to an Athenian citizen, Stephanos. While the speaker in the document focuses on proving that Neaira is not a citizen, what is really being addressed is the potential marriage between Stephanos and Neaira. The claim that they are married could be false, as much of the evidence is not conclusive in favor of Apollodoros. The claim that Stephanos is married to Neaira is very circumstantial, and it is just as, if not more likely that, they were concubines, which was not against the law. One of the primary cases for the two being concubines is the lack of documentation of a wedding, which was often used to establish the dowry. This was clearly excluded from the document, as it would easily prove that they are married. Additionally, “women were generally married in their mid-teens to men ten to fifteen years older” (Strayer 214). Based on the number of adventures listed in the document, and having three children, Neaira is presumably older than her mid-teens, which would have been odd, had she been a citizen. All other arguments in the document revolve around the status of children, and if Stephanos recognized them as his children.
It states that the boys were from a previous marriage, which is consistent with the earlier story that Neaira had three daughters, and Stephanos has clearly accepted his sons as his offspring. The questions arise mostly over the conspicuous case of the second daughter. The rejection of her former husband and the court case that tries to claim her as the daughter of an alien, but given away in marriage as a full Athenian citizen. Stephanos would not testify that she was his daughter, which points to the fact that Neaira is an alien, but also that Stephanos recognizes the law and just has a concubine relationship with Neaira. It also makes clear the position that women are to hold, as his reasoning for divorcing her was that she was not a proper woman, and her husband felt that he had been cheated. This story may have been shaped in a way that her husband realized that her poor manners indicated her lack of citizenship, as was a popular belief that non-citizens were uncivilized barbarians, but more likely it is the case that her poor manners were a primary reason for her dismissal from her husband’s house. This can be reaffirmed by the acceptance of their son as the heir to his
property. Potentially one of the reasons that there was so much animosity in this case was that Neaira was a well-known prostitute, which was seen as being unclean, and that women should be virgins when they are married. In the textbook Ways of the World by Robert W. Strayer and Eric W. Nelson, it is stated that “‘What causes women a bad reputation… is not remaining inside’” (Strayer 214). The animosity that Apollodoros holds against visible women could have also accounted for his bringing about the case, on top of the supposed ‘wrongs’ committed by Stephanos. Overall, the case against Neaira is a weak one, and the argument is misguided. It is clear that Neaira is not a citizen, and what was unclear was the status of her relationship with Stephanos. It seems far more likely that Neaira was a concubine, and thus their relationship was legal. The price of marrying a non-citizen is too great to overlook.
Gloria Anzaldúa’s unique writing style in Borderlands/La Frontera creates a more simple understanding of the complexities of identity through the eyes of a feminist-Chicana writer. Anzaldúa uses long, fast paced descriptions, alternating languages, and feminist perspective to really keep readers engaged throughout the passages. Anzaldúa often allows readers into her intimate memories to create a better understanding of living as a Mexican-American in Texas.
In reference to Rome, Athens’s citizenship system was less accepting by only allowing free, native born males to nationalize. While this aspect was considered a drawback by the Romans, truthfully it is actually a major tradeoff by Athens. As shown in Document A, Rome was more lenient to upcoming citizens. Although this adds to the power and development of the empire, it also creates holes in its security. Citizens with non-native origins are free to express their hatred and idea of change to the Roman government, by creating a negative cultural diffusion, and contributing to the downfall of Rome. On the other hand, Athens was free from any possible revolts and riots from any non-native Athenians.
Apollodorus accused Neaira of having two sons and a daughter with Stephanos, but he could not prove it. In the book’ “Trying Neaira”, it indicates that Apollodoros was pulling a fast one and that his slippery argumentation had no proof because evidence was scarce (Hamel,52). He argues how Stephanos treat the children, but his treatment of the children could not reflect his relationship with Neaira (Hamel,50). During his arguments, Apollodorus could come up with evidence that people can not surely tell if it is true, and the arguments that he makes for them had many faults. The evidence Apollodorus presented is intended to portray Neaira in a negative way and as such is heavily
Before Solon was name to reform the laws of the city, Athens was in great chaos. Solon had to tackle issues that were within the city itself. Because of the fact that only aristocrats and nobles were given the power to elect man, many of the “common people” were against that notion; as a result, quarrels between the common people and the aristocrats arose. Furthermore, due the the war that the Athenians just finished, and the accumulation of debts, the poorest of the poor had their lands seized and either sold themselves as slaves or their children and family members.
The thesis of the Oresteia proves to be the sacrifice of Iphigenia, for it is with the death of a woman that the tables of the curse on the house of Atreus start to unfold. The sacrifice of Iphigenia becomes the start of the continued curse within this particular generation of the house of Atreus. Agamemnon, a misogynist, did not value the life of his innocent daughter over the spoils of men. It is significant that an innocent woman, ready for marriage, an act that brings together two households, was not married but instead murdered. Her sacrifice shows a separation between men and women along with failure within the household.
Justice is generally thought to be part of one system; equally affecting all involved. We define justice as being fair or reasonable. The complications fall into the mix when an act of heroism occurs or morals are written or when fear becomes to great a force. These complications lead to the division of justice onto levels. In Aeschylus’ Oresteia and Plato’s Republic and Apology, both Plato and Aeschylus examine the views of justice and the morality of the justice system on two levels: in the city-state and the individual.
Athena, however, offers a form of justice that considers the context of a person’s actions when restoring equity. In the case of Orestes, the context of his case is the guidance given to him by Apollo and the wrongs that he had suffered as a result of his mother, Clytaemestra. Athena’s understanding of human nature is that the ideas of compassion and empathy coexist with the concept of justice in the minds of most people. As a result, Athena establishes a jury comprised of the peers of Orestes so that they may judge him with an understanding of both the context of Orestes’s actions and the need for justice for the death of Clytaemestra.... ... middle of paper ...
In a democracy, people choose representatives to lead and govern them. However, these representatives might take unpopular steps. In such instances the people may show their disapproval of a policy and vent their grievances through acts of civil disobedience. Henry Thoreau said, “It is not desirable to cultivate a respect for the law, so much as for the right.” It is both the right and responsibility of a person to fight an unjust law, and civil disobedience allows one to convey his thoughts and ideas in a passive, nonviolent way. In Sophocles’ Antigone, written in 442 B.C., we find one of the earliest examples of civil disobedience. The play emphasizes the right of the individual to reject his government’s infringement on his freedom to perform a personal obligation and highlights the struggle that one faces in doing so. More importantly, it shows how such actions help further the cause of democracy. It strengthens the belief that each individual’s opinion is important in a democracy and makes a difference. Eventually, we see Creon realize his mistake – his stubbornness – which teaches him that he should have room for more than one opinion. Also, women at that time were not considered equal citizens, but Antigone’s actions left people to rethink the extent of the equality in Athenian democracy.
From the beginning, Hermia defiantly denies her father’s attempts at an arranged marriage, in favor of her whirlwind romance with and marriage to Lysander. In her defense, she uses words of chastity and moral purity to claim her fidelity and love towards Lysander and inability to wed Demetrius “I know not by what power I am made bold / nor how it may concern my modesty” (pp). The concern, or befitting, of Hermia’s modesty, by not wedding Demetrius, is protecting the very essence of her womanhood from someone whom she feels isn’t worth of the ultimate consummation of love – marriage (and the subsequent sex). This is continued in her next dialogue, where Hermia states that she would rather die “quote” (pp) or become a nun than give up her virgin “privilege” “quote” (pp). Hermia’s claims of “privilege” and “sovereignty” validate her chastity and moral purity as something that should only be shared with Lysander, not Demetrius. However, the sovereignty of Hermia’s claims also fits in with Demetrius’ arguments regarding his rights to Hermia’s hand in marriage: “quote” (pp). Demetrius’ use of “sovereignty” and “right” turns the supposed “love” of Hermia and Demetrius’ arranged marriage into a legal contract, where Hermia is property and social placeholder instead of a loving companion.
Athenian democracy includes participation of all adult, free, male, citizen, made possible for all. If at the beginning and during the thriving period of the Athens democracy the occupations of a state position was considered to be an worthy duty for the citizens, the taking in of ...
Let us firstly analyze and delineate the significant instances in the interchange between the unjust speech and the unjust speech. Both the unjust and just speech begin this interchange with a heavy slandering of one another. Perhaps, one of the most notable moments of this slander is when the just speech, after claiming that it believes in and stands for justice and is hence “speaking the just things”, is asked by the unjust speech that “denies that justice even exists” to “answer the following question, if justice truly exists, then why didn’t Zeus perish when he bound his father?” (p. 152, 901-905). The just speech replies to this question by exclaiming that “...this is the evil that’s spreading around” and that he needs “a basin” if he is to continue hearing it (p. 152, 906-907). Firstly the just speech, as a mouthpiece for the existing Athenian legal-political convention, has claimed that this legal-political convention is where justice in its entirety is to be found. Secondly and simultaneously, however, the just speech finds itself unable to articulate what it means by justice and how the teachings of the Homeric Gods, that have informed the construction of Athenian political convention, are positive and/or negative examples of an
The views on women in this play are shown through Hermia’s recklessness, Helena’s desperation, and Hippolyta’s hypocritical behavior. The women in this era of when Shakespeare wrote this play were subservient to men and had no will and choice of their own. This included marriages that were usually arranged by a powerful male relative instead of giving the woman the opportunity of choosing a husband that she loved. First, Helena was a woman who chased after men. She contradicts her gender by breaking society’s rules. Helena even says, “We cannot fight for love, as men may do; we should be woo’d and were not made to woo” (Rogers, 1998, Act 2, Scene 1, 241-242). Second, Hermia disobeys her father and cannot decide on marriage. She is disrespectful towards her father’s commands. Hermia goes on to say, “I do entreat your grace to pardon me. I know not by what power I am bold” (Rogers, 1998, Act 1, Scene 1, 58-59). Lastly, we have Hippolyta who pretends to love King Theseus and is a liar. She stands by through the oppression of different women in the play. Although, Hippolyta shows dominance in her words. “Four days will quickly steep themselves in night; four nights will quickly dream away time” (Rogers, 1998, Act 1, Scene 1, 6). We see the King’s impatience at having Hippolyta, but Hippolyta has the control and patience. “Hippolyta, I wooed thee with my sword, And won thy love,
Apollodorus’s main arguments in this case are Neaera’s status as a foreigner and her past life as a hetaira. Although Apollodorus intends to attack Stephanus for political reasons, he indirectly attacks him by focusing on the fact that Stephanus and Neaera are living together and are in violation of the Periklean citizenship law. Apollodorus spends most of his time detailing Neaera’s past life to convince the audience that her identity as a prostitute could not be that of a wife, since wives would not act in that manner (18-49). He develops an unfavorable portrait of Neaera by citing the negative connotation of her hetaira identity and recalling for the jurors that Stephanos is treating her as if his wife. Further, Apollodorus cites security
In the first part of the play Egeus has asked the Duke of Athens, Theseus, to rule in favor of his parental rights to have his daughter Hermia marry the suitor he has chosen, Demetrius, or for her to be punished. Lysander, who is desperately in love with Hermia, pleads with Egeus and Theseus for the maiden’s hand, but Theseus’, who obviously believes that women do not have a choice in the matter of their own marriage, sides with Egeus, and tells Hermia she must either consent to marrying Demetrius, be killed, or enter a nunnery. In order to escape from the tragic dilemma facing Hermia, Lysander devises a plan for him and his love to meet the next evening and run-off to Lysander’s aunt’s home and be wed, and Hermia agrees to the plan. It is at this point in the story that the plot becomes intriguing, as the reader becomes somewhat emotionally “attached’’ to the young lovers and sympathetic of their plight. However, when the couple enters the forest, en route to Lysander’s aunt’s, it is other mischievous characters that take the story into a whole new realm of humorous entertainment...
Ancient Greece was made up of individual city states, known as a Polis, which relied heavily on citizen participation in politics. The idea of self-rule was an entirely new way of governing. Citizenship was unheard of at the time. Although still considered citizens not everybody was allowed to participate. In Athens only adult males who had military training were allowed to vote. The majority of the population, namely slaves, children, metics (free noncitizens) and women were excluded from participation in politics. “[Metics] and women were not citizens and did not enjoy any of the privileges of citizenship.”(Sayre, 137) Athenian citizens had to be descended from citizens, excluding the children of Athenian men and foreign women. Individuals could be granted citizenship in to Athens by the assembly this was usually as a reward for some service to the state. Ancient Greece paved the way for the representative democratic style of government that is practiced by many countries today. Much like how voting rights started out in America, originally only the wealthy land owners were allowed to vote and call themselves citizens, but soon all men were allowed to have a vote and a voice in their states politics. Essentially the Greeks were the first to introduce citizen rights and freedom similar to what’s seen today.