The Hellenistic Homemaker Essay

The marriage of an Athenian woman and man is hard to define exactly because there has not been an exact word translated that is equivalent to the word, “marriage.” The Athenians have words that translate as physical acts for a marriage for the sake of having a child, they also have words that translate as “cohabit” or “live together.” This leads to the conclusion that our traditional connotation of marriage as a bond is not the way it was in Athens. The reasons for a man and a woman to be joined in marriage were nor for love, as we would expect, it would be for profitable and more pragmatic reasons. Usually most beneficial to the male’s in the bride’s life. Since the women were not supposed to be unattended they are assumed to have accepted what was decided for them in terms of a husband. “…A husband normally addresses his wife as “woman.” The Greek word for woman, is

Reading the Aristotle's work On a Good Wife from Oikonomikos that was written in c. 330 BCE, one may see the reflection of the leading ideas, opinions, and rules in the Ancient Greek society. This work concentrates its attention on the guidelines for the young wives and husbands, their chords, values, and relationships. Reading through a long list of the requirements the wife should meet in order to acquire the respect and understanding of the husband, it becomes clear that the wives were expected to accomplish all the monotonous routine work and keep away from complaints. The author puts a strong emphasis on the importance of the reciprocity of the appropriate treatment in order to make the patriarchal way of life seem more democratic and

In Classical Greece, roles played by males and females in society were well-defined as well as very distinct from each other. Expectations to uphold these societal norms were strong, as a breakdown within the system could destroy the success of the oikos (the household) and the male’s reputation—two of the most important facets of Athenian life. The key to a thriving oikos and an unblemished reputation was a good wife who would efficiently and profitably run the household. It was the male’s role, however, to ensure excellent household management by molding a young woman into a good wife. Women were expected to enter the marriage as a symbolically empty vessel; in other words, a

Odysseus's wife, Penelope plays a crucial role in Homer's ‘The Odyssey’, with not only providing the motivation for Odysseus's return to Ithaca, but she is also the center of the plot involving the suitors and the fate of Telemakos and Ithaca itself.  Therefore the objective of this essay is to analyze the importance of Penelope’s role in ‘The Odyssey’.

The love that is shared between a husband and wife is sacred. Their bond should be as close as peanut butter and jelly on a sandwich. Their love will be tested, and there will also be trials and tribulations. Most important, their loyalty should be to each other. In Homer’s epic poem The Odyssey, Odysseus is faced with more temptation than any man should. In Book Five, Odysseus’ conversation with the nymph Kalypso, she questions his desire to go home to Penelope. Odysseus’ speech appeals Kalypso’s values and the reader’s emotions.

Odysseus, the main character of The Odyssey, is a man of great courage who is married to Penelope, Queen of Ithaca. Even though it is clear that Odysseus is married to Penelope, he is involved in intimate relations with a few goddesses on his journey home to Ithaca from the Trojan War. For example, regardless of Odysseus’ longing to return home, he is tempted first by Calypso, spending eight years imprisoned on her island, and ultimately remaining true to Penelope in his heart. Also, he spends a year with Circe, a seductress, in order to liberate his men from living as swine. Furthermore, Odysseus’ faithfulness to Penelope is almost compromised when he and his men pass the Sirens—women who entice men to their “death” utilizing their beautiful voices. Additionally, Greek and Christian marriage standards are distinctly different. Christians believe that marriage is a sacrament, or union between one man and one woman that is blessed by the church, while pagans hold to a belief of self-uniting marriage known as “handfasting”— a historical term for a betrothal or wedding that is sometimes acknowledged as a temporary engagement. This paper will explain how Odysseus remained faithful to his

     Another female who is portrayed in a very positive light is Odysseus’ and Telemachos’ old nurse, Eurykleia. Eurykleia is repeatedly shown to be noble and extraordinarily devoted. Laertes, Odysseus’ father, in fact, favored her as much as his own wife. Also, Homer says that she loves Telemachos more than any other servant does. These traits are admirable and again show the female as virtuous. Like Penelope, Eurykleia is described as “shining among women”; a trait which, while not exactly virtuous, is positive. Homer also gives Eurykleia traits which are stereotypically male. She is commanding and can keep the other servants in line: “she spoke, and they listened well to her, and obeyed…” ( XX, 157). Eurykleia plays a minor role, but still contributes to the favorable view of women in the Odyssey.

This ancient Athenian murder trial centralizes around the expectations of marriage, the role of women in ancient Greece, and the dangers a husband faces after failing to properly supervise his wife. Euphiletus stands accused of the murder of Eratosthenes, his wife’s lover. According to Athenian law, if a husband finds his wife in bed with another man, it is the husband’s right to determine what penalty the male adulterer will face. The Husband could demand he pay a fine, or even justifiably kill him. The time period of Euphiletus’ trial had come to acknowledge financial compensation as the common settlement for such offenses. Eratosthenes’ family is having Euphiletus prosecuted for premeditated murder; leaving Euphiletus to convince a jury

Ischomachus is clearly at the top of the hierarchy in this symposium, he speaks clearly on “training” his wife. In Xenophons writing, Ischomachus never mentions his wife’s name, as though she was just another possession. He talks about how he “trained” her to run the household, oversee the servants, and keep herself fit and appealing to her husband. The whole conversation reminded me of ads from the 1950’s on how to keep you husband happy by proper cooking, cleaning, and beauty regimes. Although Ischomachus never belittles his wife during the conversation, he also never gets her credit for being anything more than a possession. This writing we see the social status reflected as husbands above all, then wives just above servants; children are not present in this scenario, so we do not know where they fit. Socrates also allows Ischomachus to believe that he is higher in social status by allowing him to think that he was teaching Socrates a lesson that could be

In Sarah B. Pomeroy's influential monograph, Goddesses, Whores, Wives, and Slaves: Women in Classical Antiquity (1976), it is pointed out that in the past, when scholars have considered the quality of life for women in classical Athens, they have often subjectively selected the type of evidence to use for their argument. She argues that `optimists,' who are of the opinion that women enjoyed a comparatively liberated lifestyle, focus upon the prominent role that women play within art and drama. `Pessismists,' on the other hand, base their ideas upon Athenian laws and the writings of orators and moralists (Pomeroy: 1976; Just: 1989). The evidence that we have available regarding women `relate to different levels of reality' (Humphreys: 1983; Just: 1989), therefore the sources pertain to different aspects of women's lives and need to be pieced together to provide a clear picture.

The groom’s choice in bride was largely determined by the amount of dowry the bride would bring with her. Although the wedding was a happy ceremony, it was only the beginning of a woman’s loss of independence. Not only did women possess no independent status in the eyes of the law; she always remained under the supervision of a male. If her husband died, she was returned to her father’s or brother’s home where they would take charge of her. After the wedding, the wife’s duties were centered on the management of the home. She would overlook the slaves, mend and make clothing for her family, usually done by spinning or knitting, weave rugs and baskets for the home, or just fold and refold the clothing kept in the family chest. The wife was also responsible for maintaining her attractiveness for her husband. A proper Athenian wife would adorn herself with jewelry and use rouge upon her husband’s arrival home. Sometimes she might spend an entire evening sitting next to the couch where her husband lay reclining. Most importantly the Athenian women were seen as “fine upstanding matrons” fit to bear a race of excellent athletes” (Everyday Life in Ancient Greece, pg. 86). An Athenian man married primarily to have children. These children were expected to care for him in his old age, but more importantly to bury him with the “full appropriate rites” (Daily Life in Greece, pg. 57). Moreover, Athenian men married to have male children in order to perpetuate the family

The title of Sarah B. Pomeroy's book on women in antiquity is a summary of the main categories of females in the literary imagination and the societies of ancient Greece and Rome, over a period of fifteen hundred years. Beginning with goddesses, Pomery retells some Greek myths, outlining the social functions of female Olympians – the goddesses are archetypical images of human females, as envisioned by males. Desirable characteristics among a number of females rather than their concentration in one being are appropriate to a patriarchal society. Demosthenes states in the fourth century B.C. this ideal among mortal men, "We have mistresses for our enjoyment, concubines to serve our person and wives for the bearing of legitimate children (Pomery 1995)." Pomery’s goal in writing this book was to detail and outline the true significance of women in all other their roles in antiquity.

in which wives were viewed by Athenian men is given by Ischomachos in the Oikonomikos: Why, what knowledge could she have had, Sokrates, when I took her? She was not yet fifteen years old when she came to me, and up until that time she had lived under the utmost care, seeing as little as possible, hearing as little as possible, and saying as little as possible. If, when she came to me, she knew no more than how to turn out a cloak when given the wool and had only seen only how to the spinning had been given out to the maids, is that not as much as could be expected (Xenophon: 7.5).

Daily life was one of the most distinguishable factors of Athenian and Spartan women, and it varied depending on social status. The communal job of Athenian women was confinement to daily life in their domain; the home or ‘oikos’, immersing themselves in domestic activities. This notion was verified by ancient writer Xenophon; “…Thus, to be woman it is more honourable to stay indoors than to abide in the fields…” .They were responsible for various jobs in order to support their families including cooking meals and producing textiles. The majority of affluent women had established slave work in their homes; hence they verified their decadence by not partaking in laborious work

Justice and gender are put into relation with each other in Aeschylus’ Oresteia. In this trilogy, Greek society is characterized as a patriarch, where the oldest male assumes the highest role of the oikos (household). The household consists of a twofold where the father is the head, and the wife and children are the extended family. The head of the oikos is the only one who possesses the authority to seek justice. This is because the father acquires the authority through the inheritance law or male lineage. On the contrary, Greek society seems to transform to a matriarch when Clytemnestra solely murders Agamemnon because she, like primitive males, exercises destructive justice and enters the cycle