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Prostitute status in ancient athens
Marriage in ancient greece academiuc paper
Prostitute status in ancient athens
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A prostitute is defined as a person, man or woman who involves themselves in sexual activity in exchange for payment, usually currency. Trying Neaira informs us about the life of a Courtesan’s scandalous life in ancient Greece. Neaira was born in a brothel in Corinth, which was prominent for prostitution. Neaira was sold as a sex slave to a pair of friends, additionally Neaira eventually purchased her freedom from these men. Subsequently, she migrated to Athens, Greece. In Athens she would then meet a man by the name of Stephanos. Neaira would live with Stephanos, the problem occurs due to the fact that she was not Stephanos’ wife, I would label her as his significant other. In Ancient Greece prostitution was not viewed as morally incorrect …show more content…
Neaira was brought upon the court due to the fact that she, a woman who is not a citizen of Athens married Stephanos, a citizen of Athens. Which indeed is illegal, this leads to the question: Are Stephanos and Nearia married? It is established that Neaira isn’t a citizen of Athens. The audience can easily depict this from the material read in the beginning chapters. From what I read and interpreted from the text, I would go out on a limb and say yes, they are married. Nevertheless, during the Apollodorus’ case against Stephanos and Neaira he fails to pursue the jurors. Since his case against them was irrelevant and constructed very poorly. The law is firmly quoted on page 156 and the law states “If a foreigner lives in marriage with a citizen woman by any manner or means, anyone of the Athenians who wishes for whom it is legally possible may bring an indictment before the thesmothetai”. By definition of the very law listed above, Neaira and Stephanos are guilty as charged of being married in some type of manner. The only reason that in my belief are not founded guilty is largely to the fact of Apollodorus’ shaky and unpersuasive argument he proposes to the jurors. In Apollodorus’ lengthy speech against Neaira he finally arrives at the subject of Stephanos’ so called marriage with Neaira. When addressing the subject the proof he offers is not convincing from my own perspective. If Apollodorus was to blame anyone for the result of Neaira being not guilty, it must be his own
The character of Orestes is somewhat down-played in The Eumenides and in fact his role is far less significant than that of Apollo. Our first sight of Orestes sees him in a contradictory stance at Delphi, "Orestes holds a suppliant's branch in one hand, wreathed with a shining, pious tuft of wool, but in the other hand a bloody sword - bloody from his mother's wounds or from Apollo's purges, or both, since purging contaminates the purger and Apollo's shrine is polluted either way." (Fagles, R., The Serpent and the Eagle, p. 73, Penguin Classics, 1977.) Orestes admits his guilt (with no small amount of rationalization) but also attempts to place the bulk of the blame on Apollo, "And Apollo shares the guilt - he spurred me on, he warned of the pains I'd feel unless I acted, brought the guilty down." (Aeschylus, The Eumenides, Robert Fagles Trans., lines 479 - 481, Penguin Classics, 1977.) Apollo is representative of the new gods and, more particularly, of Zeus. "In the rapid succession of scenes at Delphi the representatives of the male and female divine forces appear before our eyes in bitter enmity with each other. And, they are indeed only representatives. Apollo speaks with the voice of Zeus... and hence of the Olympian patriarchy..." (Harington, J.,...
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
Both Orestes and Apollo publicly state that Orestes’ motivation primarily came from Apollo. For Apollo confesses in the Eumenides, “I share responsibility for his mother’s execution.” (Eum. 585-86). Apollo takes partial blame for the murder of Clytamenstra, for it was Orestes’ fear of Apollo that drove him to commit matricide. While testifying to the jury, Apollo attempts to show that the murder of Clytamnestra and the murder of Agamemnon are completely inequivalent (Hall 260). Agamemnon, the champion of the Trojan War, came home victoriously from a ten-year campaign just to suffer a humiliating death at the hands of his wife. This same woman kills Argo’s king, yet doesn’t receive any punishment for her actions. Since Clytamnestra killed his father Agamemnon, Orestes has another reason to justify his actions. Apollo’s intervention as a witness give Orestes authority over what he says, since Apollo can never tell a lie (Eum.
...s was married to Hipparete, daughter of Hipponicus, and had at least one son by her; however, the couple lived separately for most of their wedded life and Hipparete even attempted to divorce Alcibiades. Alcibiades also unsuccessfully attempted to have a productive sexual relationship by impregnating Timaea, the wife of Agis, so that his descendants would become kings of the Lacedaemonians, but Agis realized that the son was not his and subsequently refused the royal succession. (Gregory R. Crane (ed.), The Perseus Project: Plutarch, http://www.perseus.tufts. edu/cgi-bin/text?lookup=plut.+alc.+8.1&vers=english;loeb&browse=1, December 1999).
When a person is accused of a crime they are either found innocent or guilty. This is the basic idea of justice and it is what many feel needs to happen if someone has done something controversial. In the play The Oresteia by Aeschylus, the story of Clytemnestra guilt or innocents is questioned. She does many things that people are not too happy with and those controversial actions throughout the story, mainly in the first part Agamemnon get her into the trouble. As we explore the case that builds against her innocents by exploring the killings of Agamemnon and Cassandra and the boastful expression about the killings.
He says to Eratosthenes, “Your executioner is not I, but the law of the city, whose violation you thought less important than your pleasures. It was your choice to commit an offence like this against my wife and my children, rather than to obey the laws and behave properly,” (Lysias, 26). In this quote, Euphiletos expresses the threat adultery posed to society, and shows adultery in the light of a public offence, rather than a personal conflict simply within the oikos. Euphiletos later follows up this statement and takes it a step farther saying, “So then, gentlemen, not only do the laws acquit me of doing wrong, but they also require me to exact this punishment.” (Lysias, 34). Here Euphiletos directly states that he was mandated by law to carry out the murder of Eratosthenes. However, the law clearly states that the husband is permitted impunity for murder in this case, not that the husband is by any means obligated to complete this
In Gortyn rape was illegal, whereas in the city state of Sparta during a similar period the rape of an individual women was not a crime and the rape of women by young men was even encouraged . Under Draconian law in Ancient Greece rape was similar to that of Sparta in that it wasn’t illegal. However, the consent of women during sex was irrelevant to Draconian law who saw it was a man’s responsibility to take what he could if he was in the position of power . However, as time passed in certain societies, such as Athens and Gortyn, rape was made illegal, the punishments for this crime did differ between societies and social classes. In Gortyn rape was punished by fines. The fine of slaves for committing a rape was double that of rape committed by a free person, whereas the punishment for rape committed by a free person on a slave or apetairoi was one tenth what it would be for raping a free person . Athenian law punished rape far more seriously, with both Plato and Aristotle both mention any man who violates a women may be killed by the women, her father, brother or son . This one example helps show the differing social and political rights of both male and female citizens in different social classes in Gortyn. It also aids to display a crucial social custom in Ancient Greece that is acceptable, and expected for close male relatives to protect and seek
In ancient Greece, women lacked many of the fundamental rights held by men. Medea feels that this is unjust. These feelings are shown on page 195 when Medea states “...we must pay a great dowry to a husband who will be the tyrant of our bodies; and there is another fearful hazard: whether we shall get a good man or a bad. For separations bring disgrace on the woman and it is not possible to renounce one’s husband…” After being rejected by the one she loved, she beings to question the morals of those around her. She assumes that Greek women are weak and naive for allowing men to treat them this way; allowing men to cast them away at their heart’s content.
There are three distinctive parts to a Greek marriage: the engue, ekdosis, and gamos (Powers). The engue refers to the betrothal arranged by the kurioi, which are the fathers of the bride and groom (Duby 273). In this ceremony a verbal contract is made called engye. This is basically an agreement upon marriage between the groom and father of the bride. The dowry is also paid to the groom during this time. The agreement is sealed by the phrase ‘I hand over this woman to you for the ploughing of legitimate children’ (Blundell 101). Witnesses were present as proof of engue in case the legitimacy of children was ever questioned.
In the story, the supreme ruler of Athens, Thesius ends up marrying Hippolyta, the Queen of the Jungle. However, during the whole story, Hippolyta never throughly discusses her feelings and ideas about the marriage. She acts as if she has no choice but to marry Thesius. This can be proven by examining Hippolyta's position in the relationship between herself and Thesius. Hippolyta was captured by Thesius during battle and Thesius intimidates Hippolyta into marrying him since he is a supreme ruler and she was defeated by him. Thesius reveals that he capture Hippolyta in battle in the following quote, "I wood thee by my sword/ And won thy love doing thee injuries" (Act I, Pg 7). The above quote and the fact that Hippolyta never discusses her feelings about the wedding leads the re...
Marriage is the legally or formally recognized union of a man and a woman (or, in some jurisdictions, two people of the same sex) as partners in a relationship. Odysseus and Penelope, and Edwin and Noemi both represented good marriages and true love. The similarities between the two stories, people and marriages are that Odysseus and Penelope and Noemi and Edwin both find their way back to each other eventually, and stay true to one another and also represent the meaning of a faithful marriage. The differences between the stories, people, and marriages are that Odysseus and Penelope are not disabled like the other couple, Edwin and Noemi are. Also, Noemi and Edwin do not have kids like Odysseus and Penelope do. Traits of a good marriage include Ownership: taking responsibility for the good as well as the bad. Hope: believing that good wins over bad. Empathy: walking in your partner’s shoes. Forgiveness: healing the hurt. And commitment: living the love you promised each other. The two couples show each of these traits by staying true to their words and the faithfulness between them
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.
According to research, the role of women in classical Greece was extremely limited. Men and women were segregated all over in the Greek society, even in the home (Source 9). Women were secluded in their homes to the point of not being able to leave their own quarters except on special religious occasions or as necessity dictated (Source 10). All women were tightly controlled and confined to the home to insure that their husbands were provided legitimate male heirs. Beyond this, women had no true value (Source 6). Clearly, male domination in Greek society was like enslavement to women. A marriage contract dated 92 B.C. can be located in Women's Life in Greece & Rome by Mary R. Lefkowitz and Maureen B. Fant which defines unacceptable behavior within the union of marriage. The document requires that both husband and wife be chaste within the context of the household, but although nothing prevents ...
Euripides'version is much more dramatic. The play begins with Electra's marriage to a peasant. Aegisthus had tried to kill Electra. but Clytemnestra convinced him to allow her to live. He decided to marry her to a peasant so her children will be humbly born and pose no threat to his throne. Orestes and Pylades arrive. Orestes says that he has come to Apollo's shrine to pledge himself to avenge his father's. murder. Orestes, concealing his identity, talks with Electra about the recent happenings in Mycenae. She admits that she is sad that her brother had been taken away at such a young age and the only person that would recognize him to be her father's old servant. She also discusses her scorn of Aegisthus desecrating the monument over. Agamemnon's grave and his ridicule of Orestes. When the old servant. arrives, after being summoned by Electra, he recognizes and identifies.
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