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The role of women in ancient Rome
The role of women in ancient Rome
Patriarchal society and its effects on women
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During the rise and fall of the roman republic the social role women played in society had its influence in religion and in the domestic sphere. A woman’s social status at home changed very drastically, however, her role and duties were relatively static. Religiously few legal steps were taken towards women’s equality and a patriarchal system remained intact.
The original laws and customs that determined the social structure of the roman family and life at home placed men in a dominant role over women. Men had the power over the children, their rearing, and wives were treated like they were their husband’s daughter. The original laws gave men unlimited power in the domestic sphere. The line of lineage from parent to child was recognized agnacio, by male descent (Carcopino 76). This patriarchal structure decayed as time progressed and as various laws were passed.
Women in Rome had always been able to own property, which was sometimes gained through the death of a parent who had no written will. However, they could not dispose of the property as they desired, women had to consult their guardian. Under Hadrian, legislation was passed allowing women to also be the legitimate heir to her son’s wealth and property if he died without a legal will; the stipulation to this was that she had to have three children or four if she was a freedwoman (Carcopino 76). Before this the inheritance would have originally fallen into the possession of the woman’s brothers, or other male relatives. This new law for woman inheritance reflects the shift from marking lineage by the male line to tracking lineage using the female line. For the most part inheritances did little to change the lives of women because it was usually a small amount of wealth or ...
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.... Another exception to the social custom was the vestal virgins. The vestals were public priestesses who tended the fire in the temple of Vesta (Scheid 381). As their name implies, part of the vestal virgins service requirements was that they remain virgins during their period of service.
Women in ancient Rome experienced a great increase in their social standing. They married as equals and could own property as equals. In religious practices women found ways to participate in ritual offerings and sacrifices to the gods. The number of woman holding a position of religious participation was greatly outnumbered by those that were unable to participate. Despite all the laws that were passed, the increased social equalities, and the working of loopholes to participate in religious activities; the majority of women’s lives remained relatively unchanged by these events.
In this analysis, an examination will be provided on how sources from Pompeii and Herculaneum can be interpreted to make known the role and status that women of first century AD possessed. Specifically, reference will be made to the Fresco from the triclinium of the Villa of the Mysteries, Inscription of the Eumachia Building and the tablets of Poppaea Note. Nevertheless, prior to analysing the evidence that these sources reveal; it should be noted that the women of Pompeii are not to be placed in a homogenous grouping. This is a result of the diversified roles and status that women occupied in Pompeii and Herculaneum. To provide a comprehensive analysis of the roles and status women possessed, the report will be categorised into a domestic, professional and slave context; to ensure the dichotomy in the grouping of women is made explicit.
This emphasis is notably unique from the portrayal of couples among contemporary societies such as the Greeks and Romans. This depiction of couples reflects the essential role woman clearly held in Etruscan society. “Women in Etruria participated more fully in the public life of than Greek and Roman women. They had their own names, and passed rank on to their children (Bonfante xx-xx).” Etruscan women enjoyed the same equalities as men such as hereditary possession and having their own identity not solely confined to traditional roles of women in surrounding areas. Etruscan women could afford to provide financially for any children born to them, due to the Etruscan cultural setup. The independence that Etruscan women relished did not take away their nurturing nature as many other societies including the Romans believed.
Cole's article is not to attack Aristotle on his views of where a woman should be placed within the social and political order, in accordance to the Classic Greek period. Her intrigue is within "surveying some central values of that particular social and political institution," (Sterba 79). At first she begins with Aristotle's view on gender and class in ethics. Making a definite point among the social/political class, ancient Greek women and slaves were only allowed their male citizens to think for them. Being dependent on men silences the women and slaves without a voice to speak out, for the women work while the men socialize with others, the men assume that the women do not need a voice. According to Aristotle, even a woman's virtue is to be subservient to all males. As a part of common life the woman is considered the pack horse and the mother to raise the children, for the men. With all the work that women put into their specific households, some education and training would mature from the experience. It was thought again by Aristotle within; Deliberation, Education, and Emancipation, that woman did not possess the aptitude for practical reasoning. For whomever possessed practical reasoning carried with them authority on their decisions and the action pending. From these three classic Greek examples of how women were considered mentally and treated physically, the author Cole provides a progressive outlook of how women could have gained social and political power in a society of male dominant figures.
Caroline Walker Bynum raised several thought-provoking claims in her book Holy Feast and Holy Fast, but her main argument of the mindset of medieval women with regards to their status in society was the most intriguing. Rather than simply agreeing with most traditional medievalists, she analyzes the male/female difference in terms of which symbols each gender used, and how these symbols tied in to their distinct religious concerns. She maintains that women accepted their place in society and religion, and instead of succumbing to the misogyny, they used their association with the flesh and humanness to connect themselves to the humanity of God. Her arguments regarding medieval women and their practices also implies that she is accepting of the idea of gender as a valuable category of historical analysis.
Roman society operated under the authority of paterfamilias. Paterfamilias is where the oldest living male of the family was considered to be the father of the household; he had “virtual life and death authority over the entire household” (MPN, 107). He would make the all the decisions in the family, and made the rules and standards, including the moral standards that women were expected to follow. Ideal Roman women were valued for their piety, modesty, performance of womanly duties, and faithfulness to their husbands. In both their stories, Lucretia and Dido do what is necessary to maintain their image of the ideal Roman woman.
During this time period women were not respected at all and were belittled by all med in their lives. Even though men don’t appreciate what women they still did as they were told. In particular, “Women have an astoundingly long list of responsibilities and duties – th...
Even though married women could not own property or anything of the sort, single women were able to own land, make a contract, initiate lawsuits, and pay taxes. Even with the privelages bestowed upon the...
From the beginning women were given a role in life they were supposed to live by. Women are the child bearer and most toke on the role of the healers of society. It seemed to be the primarily role of women to tend to the physical, mental and spiritual needs of other people. In the early European society, women were the religious leaders, guiding people through the different stages of their lives. As the warrior classes began to form, the role of women beg...
Lefkowitz, Mary R., and Maureen B. Fant. Women's Life in Greece and Rome. Baltimore: The John Hopkins University Press, 2005.
... times when the women simply gathered together to escape the house by attending religious events (Invisible Romans 84). These events would give the women time to visit and keep bonds with other women while having the opportunity to grow in their religious views.
Women in antiquity did not have an easy lot in life. They had few, if any, rights. Surviving early records of the civilizations of antiquity from ancient Greece, Egypt, China, and Rome suggest the diversity of women’s roles differed little from region to region. There were a few exceptions, mostly concerning women of nobility and the city-state of Sparta. Excluding the rare instances mentioned most antique women were generally limited on education, mobility, and almost all possibilities interfering with domestic or childbearing responsibilities. The limited social roles of women in antiquity suggest the perceived c...
Most women in ancient Rome were viewed as possessions of the men who they lived with. Basically they were handed from their father to their new husband at the time of their marriage and submitted any property they owned, or dowry they were given, to their husband. There were however two types of marriage in ancient Rome, Manus and sine Manus. Under the first type, Manus, the woman and all of her property and possessions were placed under the control of her husband and he could do with them how he pleased. Under the second type, sine Manus, the woman remained under the control of her oldest male relative, usually her father or brother. This type of marriage gave women a lot more freedom because they could carry out their own cash businesses, own their own property, and accept inheritance money (Gill, 5).
Family roles in ancient Egypt and ancient Rome were a very important part of life.
Any examination of women in Livy’s writing demands not only a literal interpretation of their character development and values, but also must account for their symbolic importance—thus creating a much more complex representation. Livy, an ancient historian, authored The Early History of Rome to be an exploration of Rome from its foundation, focusing on historical events and societal organization. In it, he examines the patriarchal society that stabilized Rome throughout its dominance. However, as a result of this explicitly defined hierarchy in Rome, women were seen as secondary figures in society. Most were viewed as submissive and passive, and it was well within the rights of men to assert their dominance—many women even agreed with these values. This can be seen in Livy’s portrayals of such women as the Sabine women, Horatia, and Lucretia. Yet Lucretia provides an interesting complexity to the exempla of women. On a symbolic level, Lucretia is an important catalyst in affecting the political organization of Rome. This representation is furthered with Livy’s descriptions of Lavinia, Rhea Silvia, and Verginia. Despite the work of Livy to create an accurate portrayal of women in ancient Rome, other authors showed women to actively defy this patriarchal society he describes. However, Livy’s effort to create the most accurate explanation of early Rome through a historical representation drives this discrepancy in characterization through genre. Therefore, Livy’s work serves as both an accurate and complex examination of the role of women in ancient Rome. According to Livy, a woman’s role was defined by her sacrifice; culturally, women were to be subordinate to men in the patriarchal structure of society, but also served as important...
Families were the basis of Roman society while the dominant males-paterfamilias, “held absolute authority over his children” (Spielvogel 129) and others in his household . Roman citizens were classified with three names to differentiate them from other families, but women were usually only known by one. “Females shall remain in guardianship even when they have attained their majority”, (Spielvogel 119) upper-class women were never granted true freedom, but they started making breakthroughs and found ways around the “guardianship” of the males in their households.