Professional Documents
Culture Documents
2. What influence did a womans education have in determining job opportunities during this time period?
3. How would you characterize the difference in opportunities for elite and non-elite women?
4. How did women fit into the bureaucracy of these kingdoms or empires? Did this influence their political or legal rights?
Foundations Document 1
North Africa
Egyptian women seem to have enjoyed the same legal and economic rights as the Egyptian man - at least in theory. This notion is reflected in Egyptian art and historical inscriptions. It is uncertain why these rights existed for the woman in Egypt but no where else in the ancient world. It may well be that such rights were ultimately related to the theoretical role of the king in Egyptian society. If the pharaoh was the personification of Egypt, and he represented the corporate personality of the Egyptian state, then men and women might not have been seen in their familiar relationships, but rather, only in regard to this royal center of society. Since Egyptian national identity would have derived from all people sharing a common relationship with the king, then in this relationship, which all men and women shared equally, they were--in a sense--equal to each other. This is not to say that Egypt was an egalitarian society. It was not. Legal distinctions in Egypt were apparently based much more upon differences in the social classes, rather than differences in gender. Rights and privileges were not uniform from one class to another, but within the given classes, it seems that equal economic and legal rights were, for the most part, accorded to both men and women. Most of the textual and archaeological evidence for the role of women that survives from prior to the New Kingdom pertains to the elite, not the common folk. WOMEN'S LEGAL RIGHTS: The Egyptian woman's rights extended to all the legally defined areas of society. From the bulk of the legal documents, we know that women could manage and dispose of private property, including: land, portable goods, servants, slaves, livestock, and money (when it existed), as well as financial instruments (i.e., endowments and annuities). A woman could administer all her property independently and according to her free will. She could appear as a contracting partner in a marriage contract or a divorce contract; she could execute testaments; she could free slaves; she could make adoptions. She was entitled to sue at law. This amount of freedom was at variance with that of the Greek woman of Egypt who required a designated male to represent her in all legal contracts and proceedings. This male was her husband, father or brother. WOMEN'S PROPERTY RIGHTS: Under Egyptian property law, a woman had claim to one-third of all the community property in her marriage. When a woman brought her own private property to a marriage (e.g., as a dowry), this apparently remained hers, although the husband often had the free use of it. However, in the event of divorce her property had to be returned to her, in addition to any divorce settlement that might be stipulated in the original marriage contract. A wife was entitled to inherit one-third of that community property on the death of her husband, while the other twothirds was divided among the children, followed up by the brothers and sisters of the deceased. If there were no children, and the husband did not wish his brothers and sisters to receive two-thirds of the community property, he could legally adopt his wife as his child and heir and bequeath all the property to her. Even if he had other children, he could still adopt his wife, so that, as his one of his legal offspring, she would receive some of the two-thirds share, in addition to her normal one-third share of the community property. WOMEN IN CONTRACTS: Women in Egypt were consistently concluding contracts, including: marriage and divorce settlements, engagements of wet-nurses, purchases of property, even arrangements for self-enslavement. Self-enslavement in Egypt was actually a form of indentured servitude. Although self-enslavement appears to have been illegal in Egypt, it was practiced by both men and women. To get around the illegality, the servitude was stipulated only for a limited number of years, although it was usually said to be "99 years."
Under self-enslavement, women often technically received a salary for their labor. Two reasons for which a woman might be forced into such an arrangement are: (1) as payment to a creditor to satisfy bad debts; (2) to be assured of one's provisions and financial security, for which a person might even pay a monthly fee, as though they were receiving a service. However, this fee would equal the salary that the provider had to pay for her labor; thus, no "money" would be exchanged. Since this service was a legal institution, then a contract was drawn up stipulating the conditions and the responsibilities of the involved parties. WOMEN BEFORE THE BAR: Egyptian women had the right to bring lawsuits against anyone in open court, and there was no gender-based bias against them, and we have many cases of women winning their claims. A good example of this fact is found in the Inscription of Mes. This inscription is the actual court record of a long and drawn- out private land dispute which occurred in the New Kingdom. Significantly, the inscription shows us four things: (1) women could manage property, and they could inherit trusteeship of property; (2) women could institute litigation (and appeal to the court of the vizier); (3) women were awarded legal decisions (and had decisions reversed on appeal); (4) women acted as witnesses before a court of law. FEMALE LITERACY: It is uncertain, generally, how literate the Egyptian woman was in any period. Baines and Eyre suggest very low figures for the percentage of the literate in the Egypt population, only about 1% in the Old Kingdom. Other Egyptologists would dispute these estimates, seeing instead an amount at about 5-10% of the population. In any event, it is certain that the rate of literacy of Egyptian women was well behind that of men from the Old Kingdom through the Late Period. Lower class women, certainly were illiterate; middle class women and the wives of professional men, perhaps less so. The upper class probably had a higher rate of literate women. In the Old and Middle Kingdoms, middle and upper class women are occasionally found in the textual and archaeological record with administrative titles that are indicative of a literate ability. In the New Kingdom the frequency at which these titles occur declines significantly, suggesting an erosion in the rate of female literacy at that time. Many royal princesses at court had private tutors. Since royal princesses would have been educated, it then seems likely that the daughters of the royal courtiers were similarly educated. In the inscriptions, we occasionally do find titles of female scribes among the middle class from the Middle Kingdom. The only example of a female physician in Egypt occurs in the Old Kingdom. WOMEN IN PUBLIC: The Egyptian woman in general was free to go about in public; she worked out in the fields and in estate workshops. However, it was perhaps unsafe for an Egyptian woman to venture far from her town alone. Ramesses III boasts in one inscription, "I enabled the woman of Egypt to go her own way, her journeys being extended where she wanted, without any person assaulting her on the road." A different view of the traveling women is found in the Instructions of Any, "Be on your guard against a woman from abroad, who is not known in town, do not have sex with her." WOMEN'S OCCUPATIONS: In general, the work of the upper and middle class woman was limited to the home and the family. This was not due to her customary role as mother and bearer of children, as well as the public role of the Egyptian husbands and sons who functioned as the executors of the mortuary cults of their deceased parents. As far as occupations go, in the textual sources upper class woman are occasionally described as holding an office, and thus they might have executed real jobs.
In Wente's publication of Egyptian letters, he notes that of 353 letters known from Egypt, only 13 provide evidence of women functioning with varying degrees of administrative authority. Women functioned as middle class housekeepers, servants, fieldhands, and all manner of skilled workers inside the household and in estate-workshops. African Women Leaders One of the great African warrior queens of the ancient world was Majaji, who led the Lovedu tribe which was part of the Kushite Empire during the Kushite's centuries long war with Rome. The empire ended in 350 C.E. when the Kushite stronghold of Meroe fell to repeated Roman assaults. Majaji led her warriors in battle armed with a shield and spear and is believed to have died on the walls of Meroe. The Egyptian warrior queens included Ahotep, the seven Cleopatras and Arsinoe II & III, all of who descended from the royal house of Kush. They ruled Egypt and led their armies and navies through Roman times. A succession of Ethiopian Queens and military leaders known as Candace were also descended from the Kush. The first Candace, leading an army mounted on war elephants, turned back Alexander's invasion of Ethiopia in 332 BCE. In 30 BCE Candace Amanirenas defeated an invasion by Patronius, the Roman governor of Egypt and sacked the city of Cyrene. Hatshepsut: A Ruler in Ancient Egypt Hatshepsut is often considered the first woman ruler of ancient Egypt. She was born during the 15th century BC, the daughter of Tuthmose I and Ashmes, who were of royal lineage. She was one of three children who survived the childhood deaths of her brothers. Even though her father Tuthmose I had a son by a commoner Moutnofrit, Tuthmose II, Hatshepsut ruled as a result of her political acumen and personal capability. Tuthmose II died early of cancer after claiming authority for three or four years. Hatshepsut was able to garner enough support among the key elements within Eygptian society to take control as pharaoh. Her rule lasted approximately 15 years. Her death is reported to have occurred in 1458 BCE. Although there were no wars during her reign, she proved her sovereignty by ordering expeditions to the land of Punt, in present-day Somalia, in search of the ivory, animals, spices, gold and aromatic trees that Egyptians coveted. These expeditions are well documented in the hieroglyphic inscriptions on the walls of her temple. With these inscriptions are included incised representations of the journey, including humorous images of the Puntites and their queen, at whom the Egyptians no doubt looked while restraining a giggle; the queen has folds of fat hanging over her knees and elbows, her back is crooked and she has an acquiline nose. To the short, thin Egyptians she was probably quite a sight. During Hatshepsut's rule she constructed many monuments and works of art unrivaled by any other queen to come in Egypt. She erected an enormous temple in the Valley of the Kings near a large plateau at Deir-el-Bahri just adjacent to the Nile River from Thebes.
Foundations Document 2
West Asia
In general, women's rights in Mesopotamia were not equal to those of men. But in early periods women were free to go out to the marketplaces, buy and sell, attend to legal matters for their absent men, own their own property, borrow and lend, and engage in business for themselves. High status women, such as priestesses and members of royal families, might learn to read and write and be given considerable administrative authority. Numerous powerful goddesses were worshiped; in some city states they were the primary deities. Women's position varied between city-states and changed over time. There was an enormous gap between the rights of high and low status women (almost half the population in the late Babylonian period were slaves), and female power and freedom sharply diminished during the Assyrian era. The first evidence of laws requiring the public veiling of elite women come from this period. Temple of the Goddess Bau: Lagash, ca, 2350 B.C. Administration of this temple was in the hands of Queen Shagshag. She exercised legal and economic authority over the whole domain of temple, employing about 1000 and 1200 persons year round. She also was the chief priestess. Tablets show that her domestic staff consisted of:
150 slave women: spinners, woolworkers, brewers, millers, and kitchen workers. One female singer, several musicians. 6 women who ground grain for feeding pigs. 15 cooks, and 27 other slaves doing menial work. Brewery: 40 men and 6 females. One wet nurse, one nursemaid. Personal servants for her children and herself. One hairdresser
Enheduanna. Daughter of King Sargon of Akkad. High-priestess of Moon-God temple. Ur. ca. 2300 B.C. Enheduanna is the first known female poet in history. Her poems of praise to gods and goddesses were highly popular in her time. After her father's death, the new ruler of Ur removed her from her position as high-priestess. She wrote of this injustice: "Me who once sat triumphant, he has driven out of the sanctuary. Like a swallow he made me fly from the window, My life is consumed. He stripped me of the crown appropriate for the high priesthood. He gave me dagger and sword - 'it becomes you,' he said to me." Enheduanna appealed to the goddess Inanna to redress her injuries: "It was in your service that I first entered the holy temple, I, Enheduanna, the highest priestess. I carried the ritual basket, I chanted your praise. Now I have been cast out to the place of lepers. Day comes and the brightness is hidden around me. Shadows cover the light, drape it in sandstorms. My beautiful mouth knows only confusion. Even my sex is dust." Erishti-Aya: Letters to King Zimri-Lim of the city-state of Mari, Akkadian Dynasty 1750 B.C.
Zimri-Lim was king of Mari in northern Mesopotamia during the time of Hammurabi. Elite women in Mari held relatively equal status with men. They stood in for the king when he was absent, and ruled in city-states that had been conquered. Zimri-Lim had eight daughters. Two had become priestesses dedicated to certain gods. They became cloistered, like nuns. One, Erishti-Aya, wrote letters home complaining of her life. "Now the daughters of your house...are receiving their rations of grain, clothing, and good beer. But even though I alone am the woman who prays for you, I am not provisioned... Last year you sent me two female slaves and one of those slaves had to go and die! Now you have brought me two more female slaves and of these one slave had to go and die!" To her mother Erishti-Aya wrote: "I am a king's daughter! You are a king's wife! Even disregarding the tablets with which your husband and you made me entered the cloister, they (the temple officials) treat well soldiers taken as booty. You, then treat me well!"...."My rations of grain and clothing, with which my father keeps me alive, they once gave me, so let them give me them no lest I starve." Letter from Assyrian business woman to her merchant husband. ca. 1900 B.C. "One heavy cloth to Ashur-Malik I gave previously for his caravan trip. But the silver from it he has not yet brought me. ....When you send the purse, include some wool. Wool in the city is costly."
Foundations Document 4
East Asia
Family: For both the rich and the poor, the family was all important. The oldest male was the head of the family. If one member of a family did something wrong, the entire family was in disgrace. In the nobles, marriages were arranged to strength or to create a union between two clans or families. The young obeyed their parents without question. This was an important part of ancestor worship. Even a wealthy noble with many servants might patch his father's robe with his own hands. Children looked forward to the day when they would be parents, and their children would honor them. The role of the woman was to be gentle, calm, respectful, and to obey her husband.
Foundations Document 5
and the portrait they draw implies that economic functions were divided among everyday Japanese according to gender but that the family was more or less egalitarian. Court life, however, seemed a different matter. While the Chinese histories talk about an Empress Himiko in the second century A.D., the only comparable figure in the Nara period or slightly before was Empress Suiko (reigned 592-628 A.D.) a few decades before the Nara period. Even so, she handed the business of running the government over to her son, Prince Mumayado, who took the title Shotoku. Still, she made important decisions, such as declaring war against Silla, a kingdom in Korea. While we know little of early Shinto and women's roles in the religion, the introduction of Buddhism certainly introduced a pervasive and dramatic gender inequality in religious life. In the Buddhism imported from China, women were deeply mistrusted; many Buddhists believed that salvation was out of the question for women. The Buddhist monastic communities were entirely male and Buddhist monks only accepted males as their students. The only Buddhist life available to women was that of seclusion as a nun; such a life, however, deprived the female aspirant of the human community that is the cornerstone of Buddhist life and philosophy. Literary activity in the late Yamato and Nara periods is overwhelmingly dominated by men. Even though the late Heian and medieval Japanese collections of poetry would be significantly represented, if not dominated outright, by women. However, through most of Japanese literary history, the "feminine" collections of poetry were considered the great literature of Japan.
Foundations Document 6
Austronesia Gender
The affairs of a village were probably run informally by the respective chiefs along the lines of an extended family. Activities such as warfare, canoe building, navigation and fishing were practiced by the males. Women on the other hand, were responsible for taking care of the young children, maintaining the household and working in the garden. Another important female occupation was the production of woven mat which were used to fashion mattresses, blankets, hats and other articles. The Chamorros did not marry relatives and that they were monogamous. It was also apparent that while the men may have been the warriors and navigators, the women were the heads of the household and were quick to assert their prerogatives. The important and powerful role exercised by women in the traditional Chamorro society has been summarized as follows. Females, in particular elder women in the clan, who were married and mothers were powerful in all spheres of the traditional society. Through matrilineal kinship system, women exercised control over family life, property and inheritance. They assumed a central role and possessed strong bargaining powers in their marriages. Their esteem status was also reflected in rituals, legends and ceremonial events.
Foundations Document 7
South Asia
Eight Strict Rules for Buddhist Nuns Now let us consider the Eight Strict Rules. The first condition stipulates that a Senior Nun, even with a hundred years of Higher Ordination, should worship and pay obeisance to a young monk who has obtained Senior Ordination on that very day. The Chullavagga says that this was the practice with other non Buddhist contemporary religious orders by way of justification. Are we to believe that the Buddha took precedents from the existing malpractices of the Indians, especially when they were unfair and inhuman? The Upasampada is sacrosanct and highly revered in the Dhamma-Vinaya of the Buddha. Monks have to walk behind their elders in Senior Ordination even when using a road. They have to honour and worship the monk senior in Upasampada-higher ordination. The first strict rule violates this sanctity of the Senior Ordination and goes against the very grain of the monastic life. Therefore we are justified in doubting such an enactment by the Buddha. This is a desecration of the sanctity of Senior Ordination and homage to one's superiors in the Order. Any sensible person will agree that this is so. This condition violates the Chattari Sangaha Vastu- the four virtues advocated by the Buddha in social relationships. Samanatmata (Equality) is the fourth of these virtues. The first strict condition violates it. According to this condition a monk cannot honour or show respect or pay obeisance to a Nun, however virtuous or saintly she may be. Even if she is an Arahat she will have to worship novice monks who have not attained to any of the paths and fruits that lead to Nirvana. Monks even very junior in Upasampada need not pay her the honour due to her Arahatship. That this requirement was not enacted by the Buddha is borne out by the fact that the Buddha honoured Prajapati Gotami at the time she visited him to seek permission to pass away to Nirvana. The Buddha rose from his seat, and escorted her up to the doorway or gate of the monastery. It is unlikely that He will set a bad example by violating the first strict rule which He enacted. The Buddha's behaviour in this instance shows that He was not aware that He has to set an example by adhering to the first Strict Rule. There can be little doubt that the First Council Elders were unsympathetic to women. They censured Ven. Ananda for pleading with the Buddha to inaugurate the Order of Nuns. They censured him for allowing women to see the dead body of the Buddha before men could pay their respects. They censured him for trampling on the Buddha's robe while stitching up a torn part. They were foolish enough to believe that the gods would have held the robe if there was nobody to hold it in the correct position for sewing. At the time of the First Council there were Arahat Nuns highly proficient in the Vinaya, None of them were admitted or consulted when adopting the Eight Strict Rules as enactions of the Buddha. Therefore it could be presumed that the Eight Strict Rules were drawn up and accepted behind the backs of the Arahat Nun disciples of the Buddha.
offences, thereby providing divine sanction for the custom. Shurpanakha was a Dravidian lady ( referred to as Rakshis or female demons by the Aryans) who fell in love with Rama. She proposed to him, but he directed her to his brother Laxman. He cut off her ears and nose for this crime, and Ram condoned this act. [Alld Chmbrs 1036] Death Penalty The death penalty was prescribed for Aryan women guilty of infidelity. The Manu Smrti, the most authoritative Indo-Aryan lawbook, states "When a woman, proud of her relations [or abilities] deceives her husband ( with another man), then the king should [ensure that] she be torn apart by dogs in place much frequented by people" "And the evil man should be burnt in a bed of red-hot iron" VIII.371. "If a wife, proud of the greatness of her relatives or (her own) excellence, violates the duty which she owes to her lord, the king shall cause her to be devoured by dogs in a place frequented by many. RESTRICTIONS ON WOMEN No Property Women and Sudras can, in the Aryan-Vaishnava system, have no property: A wife, a son, and a slave, these three are declared to have no property; the wealth which they earn is (acquired) for him to whom they belong. A Brahmana may confidently seize the goods of (his) Sudra (slave); for, as that (slave) can have no property, his master may take his possessions. Dress and Veiling Aryan women had to wear a face-veil when going out. Sanskrit literature mentions the The practice of using veils by women, particularly in well-to-do families, was in vogue. Prabhakaravardhanas daughter Rajyasri put on a veil when she met her husband, the Maukhari Grahavarman of Kanauj, for eh first time. It is known from Vacaspati Misra (9C AD) that women in good families observed the purdah system and did not appear in public without veils ... However, Dhoyi, the author of the 12 C poetical work the Pavanaduta, relates that the women of Vijayapura (in Bengal) did not observe the purdah system "Harshas [1099-1101] [Lohara dynasty] coins [depict] a half cross-legged goddess [and] a veil appears on the head" "Many of the female figures on the gold coins, like the sculpture and literature of the [Gupta] age, do reflect a somewhat new idea of feminine beauty which we now call classical [thinner and more slender]" Dowry The Vedas prescribe that a dowry be given by the brides family to the groom. The Rig Veda states that cows and gifts given by the father of the bride to the daughter accompanied the brides procession . Kakshivat says he became rich by the father-in-law giving him 10 chariots and maids and 1060 cows during the marriage ceremony. The ancient custom of kanyadan, where the father presented his daughter with jewelry and clothes at the time of her marriage, and vardakshina where the father presented the groom with kith and kind are, in essence the dowry system.
Staying Alone It may be thought that only the absence of the husband could temporarily alleviate the condition of Aryan women. Alas, even then she was under constant suspicion. To prevent nightly intrigues, she cannot even sleep alone: "whilst her husband is absent, she shall sleep with one of her female relatives and not alone"
Going Out and Education Women and Sudras were declared to be unfit for study of their own sacred texts: "And as women, Sudras and the inferior members of the twice-borne classes were unfitted for hearing the Veda, and were infatuated in desiring the blessings, arising from the ceremonies, the muni, with a vision to their felicity, in his kindness composed the narrative called the Mahabharata." No Divorce, divorce was not permitted. No Remarriage: even if the wife ran away from the harsh husband, she could never get remarried as long as she is in the confines of Hindu tradition. Buddhism and Jainism Buddhism and Jainism were both protest movements against the Vedic Vaishnava system. However, they did not lead to any major changes in the status of women. This was due to the emphasis placed by these religions on asceticism. Thus, although Sati was opposed by these reformers, yet women were considered as hurdles on the path to liberation. The Buddha was very strict in his insistence on asceticism. He left his home and wife to become attain nirvana and considered women a hindrance to that goal: "Buddha is said to have induced his disciples not to look at a woman or even talk to her" Dravidian Shaivism Dravidian women enjoyed much greater freedom than their Aryan counterparts. History of Womens Status There were exceptions to the rule, even during the Vedic Dark Ages following the collapse of the Indus civilization. Eastern India (Purvadesha), including Bengal, with its majority Mon-Khmer population, was only slightly Aryanized. The Shakti cult (mothergoddess) predominated (75 % of all the idolatrous population is sill Shaktis), and women here had a much higher degree of freedom. Thus for instance they were not required to wear the veil. Shakti (or Tantric) cults involved the worship of women, and the acceptance of their supremacy. Needless to say, the Shakti cult was only limited to Bengal and Assam. The Dravidian women were also freer. Malabar was a center of the Tantric form of the Shiva-Shakti cult, and matriarchal customs still prevail. Till recently, polyandry existed.
Foundations Document 9 Hindu Caste and the Status of Women in Mauryan and Gupta India
Region: India Time Period: ca320 B.C.E 480 C.E. Source: Hughes, Sarah Shaver and Brady Shaver. Women n World History, Volume 1, Readings from Prehistory to 1500. (New York: M.E. Sharpe Armonk, 1995.) pp. 48-49. As the Hindu caste system, developing complexity over time, became Indias most distinctive social characteristic, womens status was entwined in its strictures. The priests forbade women to learn- or even hear- the sacred verses of the Vedas and excluded them from sacrifices. Thenceforth the practice of Hindu Sanskrit rites was reserved for male Brahmans, though women might emotionally worship the god Vishnu through pure love. Hindu religious beliefs grew in continuing interaction with non-Aryan cultures, a process that provided another avenue for womens religions expression. Among the reform movements that arose in response to the Brahmans were Buddhists [who] opposed the Brahman priesthood, the caste system, and animal sacrifices. Stressing self-education and self-discipline, they accepted men and women of all castes as well as outcastes as candidates for spiritual enlightenment. The classic cultural age of India occurred in the 700 years between 300 B.C.E and 400 C.E., spanning the eras of the Maurya and Gupta empires. During this classic period, the versions of the Mahabharata and the Ramayana known today emerged, as did a codification of Hindu legal concepts about women, called the Laws of Manu. Compiled between 200 and 400 C.E. from traditional social practices, these laws express the Brahman males ideal of female subservience.
Foundations Document 10 Female Property Rights in Mauryan and Gupta India: The Laws of Manu
Region: India Time Period: ca320 B.C.E 480 C.E. Source: Welty. Paul T. The Human Expression. Vol. 1. Lippincott Publishers. pp. 163-164 FEMALE PROPERTY RIGHT A wife, a son, and a slave, these three are declared to have no property; the wealth which they earn is acquired for him to whom they belong. What was given before the nuptial fire, what was given on the bridal procession, what was given in token of love, and what was received from her brother, mother, or father, that is called the six-fold property of a woman. Such property, as well as a gift subsequent and what was given to her by her affectionate husband, shall go to her offspring, even if she dies in the lifetime of her husband. But when the mother has died, all the uterine brothers and the uterine sisters shall equally divide the mothers estate. MARRIAGE AND ITS DUTIES To be mothers were women created, and to be fathers men; religious rites, therefore, are ordained in the Vedas to be performed by the husband together with the wife. No sacrifice, no vow, no fast must be performed by women apart from their husbands; if a wife obeys her husband, she will for that reason alone be exalted in heaven. By violating her duty towards her husband, a wife is disgraced in this world, after death she enters the womb of a jackal, and is tormented by diseases as punishment for her sin. Let the husband employ his wife in the collection and expenditure of his wealth, in keeping everything clean, in the fulfillment of religious duties, in the preparation of his food, and in looking after the household utensils. Drinking spirituous liquor, associating with wicked people, separation from the husband, rambling abroad, sleeping at unseasonable hours, and dwelling in other mens houses, are the six causes of the ruin of women. Offspring, religious rites, faithful service, highest conjugal happiness and heavenly bliss for the ancestors and oneself, depend on ones wife alone. Let mutual fidelity continue until death,. may be considered as the summary of the highest law for husband and wife Divorce For one year let a husband bear with a wife who hates him; but after a year let him deprive her of her property and cease to cohabit with her. But she who shows aversion towards a mad or outcaste husband, a eunuch, one destitute of manly strength, or one afflicted with such diseases as punish crimes, shall neither be cast off nor be deprived of her property. A barren wife may be superseded in the eighth year, she whose children all die in the tenth, she who bears only daughters in the eleventh, but she who is quarrelsome without delay. But a sick wife, who is kind to her husband and virtuous in her conduct, may be superseded only with her own consent and must never be disgraced.
Foundations Document 11
Europe
Greece The Greek society was strongly patriarchal, and a women's place was in the home, and she had no voice in politics. A Greek women's duties were to cook, clean, spin and weave, supervising slaves and domestic task, but her main role was childbearing, The Greek male looked upon the female as baby making machines to bare him male children to survive the family; marriage was to insure the legitimacy of their children. A Greek woman was the property of her father or husband, which ever state she was in. Throughout the Greek women's entire life, she would be depended upon men. She was thought to be emotional, senseless, and much weaker than the men. Her marriage was arranged by the father and the bride's dowry was agreed upon arrangement. If a woman was poor, she would less likely to be married, and single woman were dishonored. The Greek men indulged in adultery while the women were expected to ignore his extra martial affairs. But Greek women were expected to be faithful and virtuous. Girls also learned to read, write and do simple arithmetic so they could manage the household. They almost never received education after childhood.
The study of several women in antiquity reveals that at least some women were literate. From as early as the seventh century before Christ, women wrote beautiful poetry. The quality of the lyric poetess Sappho of Lesbos, made ancient authors in the sixth century proclaim her as the tenth muse. In addition to women who wrote poetry, there were several who have come down to us as philosophers. Among the disciples of Pythagoras and Plato we find several women. As a whole, however, the main role of women in Greek antiquity, but also in Christian or Byzantine Hellenism, was to be wives and mothers, bearers of legitimate children. They lacked political rights, could not vote in political assemblies, and they could not hold office. But whether in ancient Greece or in the Byzantine Empire women could exert influence through men, husbands, sons or lovers. That women in the history of Hellenism were kept in oriental seclusion is totally inaccurate. A variety of sources, such as literature, philosophy, history, legal and law court orations confirm that women could leave their houses to visit relatives and friends, to work in the fields, to draw water, attend weddings, work as market-traders and craftswomen, midwives, wet-nurses and even physicians. Again, whether in pre-Christian or Christian Hellenism down to the present day, women have played a prominent role in the public religious life, some of whom were designed as priestesses. In Christian Byzantine women were ordained to the rank of deacon and were greatly engaged in philanthropic activity, the main subject of this article. Theodora used her personal wealth to build the Reformatory, in which she gathered 500 wretched girls, who had sought refuge in the Capital to find work, and had ended up in houses of prostitution. Girls who have been exploited by greediness and lascivious desires of some unscrupulous men found affection, protection, home and food in the philanthropic establishments of Theodora. There, they were prepared to be able to face the difficulties of life, either as wives and mothers or as nuns and social workers.
Medea (Greek play), Medea was the wife of Jason (of Jason and the Argonauts)
Women of Corinth, I have come out of the house, so that you will not hold anything against me. I know that many people215 are standoffish, some in the privacy of home and others in the public sphere. Some people, because they are shy, have acquired the ill repute of indifference. There is no justice in people's perception: there are some who, before they know a person inside out,220 hate him on sight, even if they have never been wronged by him. An outsider in particular must conform to the city. A native too: I do not condone self-absorbed people who through insensitivity irritate their neighbors. But for me this unexpected disaster225 has wrecked my life. I am cast adrift. I have lost all pleasure in living and I want to die, my friends. The man who was everything to me, try to understand this, has turned out to be the vilest man alive, my own husband. Of all creatures that have life and reason230 we women are the sorriest lot: first we must at a great expenditure of money buy a husband and even take on a master over our body: this evil is more galling than the first. Here is the most challenging contest, whether we will get a bad man235 or a good one. Besides, divorce is unsavory for a woman and it is not possible to say no to one's husband. And when she comes into new customs and rules a woman must be a prophet of what she could never learn at home: how best to deal with her marriage partner;240 and if we get it worked out well and a husband shares our life with us, and he bears the yoke without violence, life is to be envied. Otherwise we are better off dead. But the man, when he is bored with things at home he can go out to ease the weariness of his heart. 245 But we have just one person to look to. They say that we live a life free of danger at home while they face battle with the spear. How wrong they are. I would rather stand three times250 in the line of battle than once bear a child. But the same story does not apply to you and me. You have this city and your father's home, enjoyment of life, and the companionship of friends, but, alone and without a city, I am abused 255 by my husband, carried off as plunder from a foreign land, I have no mother, no brother, no relative to offer me a safe haven from this disaster. I ask you this one small favor: if some way or means can be found260 to make my husband pay for this abuse [and the father of the bride and the bride herself] keep it silent. For a woman in all other things is full of fear and a coward when it comes to looking on deeds of valor and the sword but when she is wronged in her marriage265 there is no heart more bloodthirsty.
Whereby no women could possess more than half an ounce of gold, or wear a dress dyed in a variety of colors, or ride in a horse-drawn carriage in a city or town or within a mile of it except on holy days. Neither modesty nor the persuasion of their husbands could keep the women indoors. They blocked the streets and entrances to the forum, arguing that at a time of prosperity, when men's personal fortunes were increasing daily, women too should be restored to their former splendors. The number of protesting women increased day by day, as they came in from the town and outlying districts. They even grew so bold as to waylay and interrogate consuls, praetors and other officials. Meanwhile in the senate there was a prolonged and impassioned debate, during which Cato the Elder spoke against the motion of repealing the Oppian law. The next day an even greater crowd of women poured out of their houses in to the streets and mass-picketed all the entrances to the homes of the two tribunes who had announced that they were vetoing their colleagues proposal. The women wouldn't let up until the tribunes agreed to withdraw the veto. There was no doubt that the tribunes would vote for the motion: the law was duly rescinded, twenty years after it had first been passed. In such a restricted world, in which also a large part of work was done by slaves anyhow, there were few (free) women working. One knows of a few women doctors, secretaries, teachers and hairdressers, tailor, silk merchant or market saleswoman. But these were indeed a rarity. There were however some female gladiators. The historian and poet Martial makes mention of them and a relief in the British Museum depicts women fighting in the arena. From this relief one also concludes that women gladiators did not wear helmets. Celts Children took their mother's name and daughters inherited her possessions. Virginity was not highly valued; twice the dowry was given for a woman previously married or with children. Abortion and choice or change of mate was a woman's right. Both sexes loved jewelry: brooches decorated with gold filigree, cuttlefish shell, garnets, lapis, and other stones; buckles of gold filigree and stones; pins and linked pins with animal-style decoration; necklaces of amber, granulation and chip carving. They wore torques, pendants, bracelets, pins and necklaces. The women sometimes sewed little bells on the fringed ends of their tunics. The elaborate intertwining of their artwork was a guard against the evil eye or curses. Celtic women painted their fingernails, reddened their cheeks with roan, and darkened their eyebrows with berry juice. They wore their hair long and braided or piled up on the head. Their usual dress was a sleeved tunic tucked into a large, gathered, belted skirt or simply an ankle-length tunic with a belt.