Creepy medical procedures for women in ancient Greece. The position of women in ancient Greece and Rome

In both traditional and some modern societies, women have been excluded from public life and the power spheres of society for centuries. Most thinkers, from antiquity to modern times, believed that the position of a woman is due to her biological nature, and, using the concept of “man”, they meant “man”. This notion has become so commonplace that even today we hear echoes of it. In this regard, M. Foucault wrote: "leprosy and lepers disappeared, but the structure itself remained." And today we often become witnesses of discrimination against the female half of the population both in private and family life, and in socio-political, state activities.

It is well known that in ancient Greece, a woman occupied a secondary position. The search for the reasons for the established status of the ancient Greek woman, an attempt to describe the real degree of dependence of the private life of a woman on a man seems to us very relevant. It is justified to address this topic in connection with the development of feminism in economically developed countries, as well as the spread of a new theoretical direction in historical research - gender, which is based on the universal principle of oppression of one sex by another.

Modern researchers associate the subordinate position of women in society with the gender division of labor, which began during the period of transition from hunting and gathering, which assumed equal shares of men and women in the economy, to agriculture and cattle breeding, which strengthened the role of men and consolidated the stereotypes of the “male breadwinner” and "women-keepers of the hearth." Social inequality in a traditional society, property interests and power relations are reflected in the gender stratification of society. Research by L.S. Akhmetova "Women in Antiquity" can be fully called gender. L.S. Akhmetova analyzed the unequal position of a Greek woman with a man, believing that it is historically established, and therefore fair. Interestingly, not all researchers adhere to this point of view, so it seems necessary to compare the available studies.

The topic of the role of women in the ancient world is not new to ancient studies. In modern Western historiography, it is quite popular. There are many studies of various aspects of life and activities of the most famous representatives of the aristocratic elite, as well as ordinary residents of ancient policies. Especially great was the interest of researchers in the position of ancient women in society in connection with the study of demographic processes in Ancient Greece. One of the striking examples is the article by N.A. Krivoshta “Demographic and psychological aspects……”.

F. Arsky in "Pericles", G. Berve in "Tyrants of Greece", G.V. Blavatsky in the article "From the history of the Greek intelligentsia ..." especially considered the problem of women's influence on the policy of kings, dynasts and other "powerful ones".

A lot of attention, both in domestic and foreign antiquities, was paid to the cultural and universal aspects of the women's issue in antiquity, including the sexual and ethical norms of life and behavior of an ancient Greek woman. We list the most significant works in our opinion: A. Bonnard "Greek Civilization", D.E. Dupuis "Prostitution in antiquity", K. Kumanetsky "History of the culture of Ancient Greece and Rome", T. Krupa "Woman in the light of ancient erotica ...", E.V. Nikityuk "On the issue of heteria in Greece ...". Each of these problems individually is diverse and complex, and therefore cannot be solved in a single study, as it requires a fundamental and multilateral approach.

The largest number of works in the foreign historiography of the issue, namely in the works of P. Giro "Private and public life of the Greeks", F. Velishsky "Life and customs of the ancient Greeks and Romans", L. Vinnichuk "People, customs and customs of Ancient Greece and Rome" , A.I. Marru "History of education in antiquity", A. van Hoof "Women's suicides in the ancient world ..." and in domestic authors: Yu.V. Andreeva "Spartan gynecocracy", A.V. Kopteva "Antique civil society", A.V. Petrov "Women in Religion and Philosophy in Antiquity" is devoted to the daily life of women in Ancient Greece, their place in the organization of the family and the upbringing of children. Researchers, as a rule, try to connect these issues with the general polis structure of Greek society, the relationship between different segments of the population and state power. Many aspects of the problem of a woman's place in the political structure of ancient society are analyzed from the point of view of socio-economic and socio-political relations, as well as class and property differentiation of the population of policies.

It is important to note special studies on the role of hetaerae in the political life of the Greeks of the 6th-5th centuries. BC, i.e. during the period of acute political struggle between the oligarchy, democracy and tyranny, and about their influence on the victory of certain political groups or parties: M. Foucault "The History of Sexuality ...", A. Kravchuk "Pericles and Aspasia", F. Arsky "Pericles" , G.V. Blavatsky, T.N. Krupa "History of ancient heterosexuals ...", T. Myakina "Conversation about Sappho."

Some researchers considered the problems of raising girls in the ancient world. This side of the big problem led scientists to analyze the sexual and ethical aspects of religion and cult rites among the Greeks and Romans, their influence on family relations, moral and ethical standards of behavior and consciousness of the ancients.

The plot traditional for historiography - the marriage policy of rulers and rulers in the classical era, as well as political portraits of the most famous representatives of the ruling dynasties and the wives of statesmen - has been developed most intensively in recent times. These are the works of A. Fedosik "woman legends", M.N. Botvinnik and M.B. Rabinovich "Famous Greeks and Romans ...".

It is no coincidence that, both before the revolution and in our days, preference in its coverage was given to the translated works of foreign authors. . And yet, interest in the image of a woman in antiquity at the beginning of the 20th century. BC. among domestic scientists was clearly higher than in recent years. A woman in ancient times was of interest to many, primarily as a key figure in the family and marriage. Subsequently, the women's issue was raised by ancient scholars in the same traditional vein: marriage, family, child rearing, family relations and citizenship, family and state power. Only occasionally and in the most general form were the problems of the everyday life of a woman in antiquity touched upon - fashion, entertainment, everyday household chores, etc. However, these aspects of life did not become the subject of special studies, since they were considered as part of the general problems of socio-political and socio-economic relations, or in an exclusively reference form of presentation.

Another aspect that attracted the attention of domestic antiquities in connection with the problem of "woman in antiquity" concerns the study of slavery and slave-owning relations. What was the social status of women servants, nurses, educators of children, as well as women freedmen and women who were given into the service of the goddesses as hierodules, i.e. servants or "priestesses of love" in temples? We tried to answer these and other questions in our research. Researchers G.M. Rogers "The building activity of women in Ephesus", A.V. Petrov, L.S. Akhmetova, A. Bonnar.

Since in the thesis the position of the Greek woman was analyzed primarily on the basis of ancient Greek literature, publications were used that analyze the work of Sappho, Aristophanes, Aeschylus, Euripides, Sophocles, Alcaeus and other Greek lyricists, playwrights and comedians who repeatedly covered issues of love, family , emancipation of women, female beauty, character, actions, political and social activity. These are the works of G.P. Anpetkova-Sharova "Ancient Literature", G. Boyadzhieva "From Sophocles to Brecht ...", T.V. Goncharova "Euripides", G.I. Huseynov "Aristophanes", B.A. Gilenson, I.M. Kandoba "Greek tragedy as a source for the study of the status of women in Ancient Greece", N.A. Chistyakova, S. Shervinsky, V.N. Yarkho "Antique Lyrics", "Aeschylus", "Antique Drama: Technology of Mastery".

Approaches to these issues were outlined very different: here is a purely philological analysis of the works, and the disclosure of the images of heroes and heroines, and the social motives of the behavior of the characters, and the moral and psychological aspects of their actions and habits. It was noted that through these concepts, ancient writers and poets tried to reflect the contemporary principles of life, politics and morality. So, according to A.N. Derevitskaya, "the woman in their works served only as a background or an allegorical motive for expressing deeper internal processes and events that took place in society."

The purpose of this work is to study the role of women in various spheres of public and political life of the Greek city-states:

To reveal the features of the life of Greek women in antiquity, as well as the rules to which the life of a woman in ancient Greece was subject;

Consider the role of women in the political management of the policy;

To highlight the conditions of marriage and the position of a woman in the family;

To study how the extramarital relations of men and women developed;

Analyzing the biographies of some famous women of Greece, to prove that their fate was the exception for the Greek world rather than the rule;

To analyze the female images presented in ancient Greek literature, to find out how the literary images of Greek women corresponded to the social polis ideal.

The chronological scope of the work is quite wide, they cover the period from the end of the 7th century. BC. according to the IV century. BC, since it must be taken into account that the process of changing traditions, norms and laws is very slow; the need to refer to such a long historical period is caused by the desire for an objective coverage of the problem stated in this work.

Both historical and literary sources were used in the work.

Despite the fact that in the History of Thucydides the role of women in the family is covered rather fragmentarily, his work is an interesting source for the development of this topic, since it contains, albeit fragmentary, information about Greek families, upbringing, and lifestyle.

In the philosophical works of Plato and Aristotle, only the role of a certain ideal woman in politics and civil society is considered. This utopian view of the "women's question" also allows us to highlight some aspects of the problem stated in this paper. Plutarch's "Comparative Lives" were used as historical sources. The Lives are biographies of prominent Greeks and Romans. Of greatest interest to us are the biographies of Athens' prominent aristocrats. BC. - Solon, Pericles and Aristides. One of the goals of Plutarch's ethical writings is to consider female images in different guises: a woman-mother, wife, daughter, sister. Although Plutarch's female images are still secondary.

In addition to historical sources, literary sources were also widely used in the thesis.

The lyrics of Alcaeus illustrate how a man could worship a woman. Semonides of Amorgsky, in his Poem about Women, presents an example of a misogynistic, satirical view of women.

In the tragedies of the great tragedians of the 5th century. BC. Aeschylus, Sophocles and Euripides, attention is mainly paid to the consideration of the tragic hero and the principles of his portrayal. In the works of these authors, we find vivid female images, their characteristics and descriptions of behavior. These are the tragedies of Aeschylus: "The Petitioners", "Oresteia", "Persians"; the tragedy of Sophocles "Electra"; works of Euripides: "Medea", "Iphigenia in Aulis", "Hippolytus", "Alkest". It should be especially noted about the dramatic works of Euripides that they played both a socio-political and educational role: depicting the depth and ambiguity of the feelings of the characters, the suffering of an individual, bringing to the audience the problems of family and marriage, which were previously banned, the playwright thereby influenced citizens, both men and women.

In elucidating the position of a woman, the short stories “On the Passions of Love” collected by Parthenius are also valuable, reflecting the general interest of Hellenistic poets and Roman neo-thericists in the role and function of a woman in love relationships.

In general, many diseases for women were treated in the same way as for men. But there was a nuance. If men were advised to definitely add gymnastics, or running, or music, or singing to the course of treatment, for a woman all this was considered not only unnecessary, but even reprehensible. The main "gymnastics" for a woman was housework, and even simple entertainment like swings or dancing with daughters and slaves outside the walls of the gyno - the female half.

In ancient Greece, many goddesses were revered, and some of them patronized women. Image of Demeter, goddess of fertility, by Evelyn de Morgan.

Of course, the Spartans were an exception. Their women, like men, were prescribed a lot of sports. Both in Sparta and in the rest of Greece, a woman with a physical defect, an imperfect figure, a spoiled face was considered guilty of her condition - supposedly it reflects, first of all, the state of the soul.

The ideas of doctors of ancient Greece about female anatomy seem very strange. So, Aristotle believed that a girl is an underdeveloped boy in the womb, whose genitals simply did not come out normally. It would seem that if a girl is the same as a boy, then they could be given equal rights, but, as we remember, the Greeks considered deviations from the norm a sign of the gods that a person is somehow bad by nature. Aristotle also believed that a woman naturally had fewer teeth, and did not know that the vagina and urethra were not one.

The goddess Athena patronized healers too. Painting by Rebecca Guay.

The popular doctrine that four fluids interact in a person gave unexpected moves in the treatment of patients. So, women with hypermenorrhea - dangerously heavy menstruation - bled. The logic was this: since there is so much blood coming out, it means that there is too much of it in the body, and it is necessary to bleed the excess. Needless to say, only the strongest survived as a result of such treatment?

As the cause of this or that illness in a woman, the doctor could consider the lack of sexual life. It was believed that women are much more temperamental than men and simply obsessed with sex. So the doctor could prescribe the patient's husband to visit her more often (however, it was not even implied that the wife needed an orgasm - the main thing is the fact itself). And if he likes young men or the company of heterosexuals much more, he could always buy a quality-made leather substitute. They were very popular with Greek ladies.

The patroness of animals, Artemis, was not interested in human affairs. Painting by Guillaume Seignac.

It was believed that if the exorbitant female sexual instinct is not satisfied, then her uterus will literally begin to wander around the body. Wandering of the uterus explained premature birth. In this case, the treatment was simple: they put a little manure on the woman’s stomach. The Greeks believed that the female body is very fond of sewage, and the uterus itself will rush to the right place, so to speak, to the smell. After a miscarriage in the early stages, they were treated a little better: they gave fried mule excrement mixed with wine to drink.

It was not difficult for the uterus to wander, because, according to the Greeks, a woman had a lot of space in her stomach. Therefore, there was such a method for determining pregnancy as laying an onion wrapped in a rag into the vagina. If in the morning a woman pulls onions from her mouth, it means that the place inside is not yet closed by the uterus swollen from pregnancy. Unfortunately, the Greeks did not leave us exact data on the effectiveness of the method.

Another strange way of determining pregnancy, which was practiced in those days, was a red stone rubbed in front of a woman's eyes, and if the dust settled on the whites of her eyes, the woman was considered pregnant.

Goddesses Athena, Hera and Aphrodite before Paris. Each of them patronized the Greek woman in her own way. Painting by Franz von Stuck.

Although some heirs were expected from a woman, the Greeks were constantly looking for effective methods of protection. Where it was possible to get active herbs, they made drugs from them, in other places they got out. To prevent conception, a man was advised to use a large amount of lubricant from olive and cedar oil (and Aristotle believed that lead should also be added to it). The woman was advised to squat down and sneeze after intercourse. And for the intercourse itself - if pregnancy was not the goal - the rider posture was considered good.

If a husband from symposiums (drunk in the circle of comrades and musicians of easy virtue) brought herpes home, the woman had a hard time. According to the recommendation of the Greek doctors, the herpes blisters should be burned out with a red-hot iron!

In Sparta, it was believed that a girl before her wedding night could be very constrained. To make her aroused, she was given quince. It is not known whether the quince gave instructions to the bride and groom on the correct behavior in bed.

The deity of justice was also a lady, Themis, and her daughter, the goddess of truth, Dike, helped her. Portrait of Themis by Anton Losenko.

For most of Greek history, doctors avoided giving birth and participating in it. The woman gave birth either on her own or with the help of a midwife who came to the rescue. Doctors, however, advised midwives and wrote manuals for them. Doctors were also contacted if the birth was so difficult that the woman was about to die. Usually she died anyway, but the doctor could perform a caesarean section on a cooling corpse and save the baby. According to legend, this is how a man was born who learned healing from Athena and later became the god of medicine - Asclepius.

Hippocrates was very interested in the female body, so much so that he was able to find a woman's clitoris (he called it "a small column"). The famous doctor believed that boys and girls develop in women in different halves of the uterus, and by whether the nipples look down or up, you can determine the sex of the unborn child. In addition, if the child during childbirth went forward with the pelvis or legs, Hippocrates believed that help was impossible in principle and the child should be cut and pulled out in pieces. Pretty shocking considering how many ancient cultures knew how to receive a baby in malposition (even if not always successful). Perhaps the midwives of ancient Greece also knew what to do, but Hippocrates considered it below his dignity to consult with them.

Alas, the goddesses who protected women could not even protect themselves. Hera was raped by her brother Zeus, after which she had to become his wife. Portrait of Hera by Dante Gabriel Rosetti.

Male doctors did not have the right to examine their patients and only interviewed them, but there were no female doctors. A brave girl who tried to reverse this situation is known. A resident of Athens named Agnodice decided to study medicine in Alexandria. To do this, she had to not only wear men's clothes, but also cut her hair - for a Greek woman, an almost unthinkable action, because prostitutes wore such a hairstyle.

One day Agnodice came to treat a sick woman. She, of course, flatly refused to admit a doctor to her. Then Agnodice slowly showed her breasts to the patient. The woman calmed down, and Agnodice was able to examine her and prescribe treatment - by the way, such as was prescribed to men, since medicine in those days had already advanced and moved away from excrement. The patient recovered, but was unable to keep secrets to herself, and soon the secret of Agnodice became known throughout Alexandria. The city's doctors filed a complaint against her. However, during the trial, a crowd of townspeople attacked the judges, calling them enemies of women, and the judges allowed not only Agnodice, but any woman from now on to study medicine and practice medicine. True, it is not known whether someone after the brave Athenian took advantage of this permission. Still, for training, you would have to go to a place full of men - it was very immodest.

The social structure of the Roman Empire was considered patriarchal - men established an important influence on the order in the state. They held high positions and were enrolled in the ranks of the Roman army. However, women of ancient rome enjoyed legal protection and had many privileges, unlike slaves and citizens of foreign countries. The status of women was determined by the position of the father.

The position of women in ancient Rome in society

The influence of women in ancient Rome spread through motherhood and marriage. For example, the mothers of Julius Caesar and the Gracchi were considered exemplary women in Roman society, as they contributed to the correct upbringing and brilliant career of their sons. They enjoyed political power, their images were minted on coins and became models of beauty in art.
The wife of Mark Antony, Fulvia, exercised command during military campaigns during unrest among the civilian population. Her profile adorned the Roman coins of that time.
A dam that gained unlimited power in society thanks to the influence of its spouse, the emperor Trajan and the successor to the throne, Hadrian. Plotina's letters served as a standard for the culture of correspondence, equated to state documents. Petitions - answers to questions from the population of Rome were open to the public. This testified to the high position of women in the empire.

Women's rights in ancient Rome

The central place in the Roman family was occupied by Patria potestas - the power of the father. He could recognize the child or give the order to kill him. The civil status of the child was determined by the status of his mother. During the heyday of the empire (I-II centuries AD), girls at marriage were transferred to the “hand” of their husband, which meant gaining independence from the decisions of their father. This requirement differed from that adopted in the era of government, when a married woman remained under the control of her father. The position of Roman women in the late period was different from the cultures of other ancient states, where they remained all their lives depending on the commands of their father.
The highest position in Roman society was occupied by women who married only once - univira. If a woman did not seek remarriage after a divorce or the death of her husband, then her behavior was considered exemplary. Divorce was condemned, so there were few cases of termination of marital relations in the early period.
Women in Rome had the right to divorce. The husband could not physically force his wife to love. Beating her could be the reason for going to the Senate for a divorce. For a man, such actions entailed negative legal consequences, such as the loss of position and status.

Starting from the 1st c. AD daughters inherit on equal rights with sons in the absence of a will from the father.
A woman had rights to her own property brought into marriage, even after the death of her father. She could dispose of the property as she saw fit and even influence the decisions of her sons through the distribution of property. In the imperial period, children took the name of their father, later - of their mother.
Not uncommon in history were cases when the citizens of Rome appeared in court to challenge the court decision. They were poorly understood and influenced through the male half of the family and due to their authority in society. For this reason, later there was a decree on the removal of women from conducting court cases in their own interests. Even after that, there were many cases in practice when Roman women dictated to lawyers a strategy for resolving a particular issue.
The state encouraged the birth of children. For mothers who carried triplets, the IUD Trium liberorum ("legal right to three children") was awarded. They were freed for life from the guardianship of men.
Hypatia of Alexandria became a prominent political figure in the days of Ancient Rome. She acted as a Roman adviser and taught educational courses for men. In 415, a Roman woman died a violent death. Historians believe that the cause of early death was a conflict with Bishop Cyril of Alexandria.

Women in Rome had the right to physical and sexual integrity. Rape was considered a crime and punishable by law. There was a presumption that the girl was not at fault in such cases. The reason for the adoption of this act was the story of the rape of Lucretia by Caesar's heir. She committed suicide after delivering a speech against the arbitrariness of power, expressing a political and moral protest against the current order. Obviously, this was the first call for the establishment of a republic and the overthrow of the monarchy.
A woman with a low position in society, an actress or a prostitute, was protected from physical assault by the contract of her sale. For the rape of a slave, the owner was entitled to compensation for material damage.
The change in the position of women was carried out during the coming to power of Christians. Saint Augustine believed that rape is an act in which the victim encourages the rapist to commit a crime. Under Constantine, when a daughter escapes with a man, if in that absence the consent of the father, both young men are burned alive. If the girl did not agree to escape, then all the same, her fault was seen in this, since she could escape by screaming for help.

Differences in the position of women in ancient Rome

The theory of equal rights for men and women, fair relations, was first voiced by the philosophers Musonius Rufus and Seneca. They argued that the nature of men and women is the same, so women can perform the same duties, as well as have the same rights along with men. Their views had a beneficial effect on the separation of women's rights in the republican period.
Women in Ancient Rome endowed with the full rights of free citizens. They inherited, disposed of property, concluded deals, conducted bidding, could open their own business. Many Roman women were engaged in charity, organized public works.

Emperor Augustus for the first time adopted a series of laws to create a certain moral image of women. Adultery began to be treated as a crime of stuprum - sexual intercourse prohibited by law between a woman who is married and any man who is not her husband. The love relationship of married men was considered the norm if the woman was from the lower marginal strata of society - infamis.
Daughters received the same rights to education as boys. The availability of elementary school attendance was determined by the wealth of the family: if the parents could pay for education, the children went to school. The daughters of senators and employees of the Roman army took lessons from the age of 7 to 12 years. Women could get enough education to work as secretaries or scribes.

Were women allowed to be tortured in ancient Rome?

In ancient Rome, women were subjected to various tortures. Under Tiberius, beating to death with the key branches of thorns, chopping off limbs was used. If, after being thrown into the Tiber River, the unfortunate managed to escape, they were drowned from the boats by the executioners. Emperor Gaius Caligula became famous for his passion for the suffering of prisoners. He came up with more and more new ways to bring people to death. They were closed in cages with predatory hungry animals, their limbs were cut off, branded with a red-hot iron. Women and children were no exception. The most terrible was the torture before death of the verstalok - women who vowed to remain chaste until the age of 30. There were only six of them. Those who did not keep their promise were buried under the city gates and beaten with whips. Women were often burned at the stake. Emperor Nerov went down in history as a cruel executioner, present at the torture as a spectator.

Women of ancient Rome: video

Woman in Ancient Greece The woman of Ancient Greece has long served as a standard of beauty for Europeans. Her unearthly beauty was inspired by sculptors and artists who depicted in art the images of Aphrodite, Athena or Demeter. Stately, slender, graceful, with a swan neck, dressed in a flowing chiton, golden curls in a high hairstyle, decorated with ribbons and a diadem.

The Life of a Married Woman Greek women married mostly not out of love and did not choose their own spouse. Fifteen years was considered the normal age for a girl to marry, while a man must be at least thirty to marry. Marriage imposed obligations on only one of the parties. After marriage, the man did not deny himself communication with mistresses and courtesans. He could publicly disown his wife, and that was enough for him to get a divorce, provided he was willing to pay back the dowry. It was very difficult for a woman to get a divorce, it was only allowed through a court order if evidence was provided about the scandalous misdeeds of her husband. During the divorce, the children stayed with their father. After all, children, in fact, were the goal. Men wanted their wealth to go to their rightful heirs, not to the children of their mistresses or hetairas. To be sure of the fidelity of their wives, the Greeks assigned their slaves to look after them. The woman was not allowed to go anywhere alone. Even on trips to her parents, a woman had to be accompanied by someone. The wife for the ancient Greek man is just the main of his servants. And her main occupation is to monitor how the slaves work and sometimes take part in this work herself. She brings up her sons until the age of seven, after which they are taken away from her and sent to a closed school. Her daughters remain with her until marriage, so that she can prepare them for the role of mistress and producer. The wife does not know her husband's friends, she never takes part in the feasts where her husband brings his mistresses.

Getters and mistresses Prostitutes of the lowest rank - slaves - filled the brothels of Athens, their services were sold for next to nothing. Prostitutes of the highest category are smart, educated women who watch their beauty, fashionably and elegantly dressed. They skillfully used cosmetics - white and blush, scented with incense, corrected figure flaws by wearing artificial breasts and hips, and pulled the waist with a wide belt. They knew that thanks to their beauty and intelligence they could acquire an honorable position in society.

Getters sometimes succeeded in very masculine pursuits. Ionian geter named Targelia, who lived in the VI century. BC, was a secret agent of the Persian king Cyrus the Great and contributed to the voluntary transition of Ionia under the rule of Persia. Aspasia arranged open receptions for philosophers, artists and poets, she knew how to conduct conversations along with pundits. Even Socrates himself with his students came to listen to her reasoning. Some getters, in their heyday, were able to accumulate enough money to invest in large enterprises. Lamia from Athens restored the destroyed art gallery in the city of Sicyon near Corinth. Below the hetaerae on the social ladder were concubines, about whom very little is known. In any case, the position of the concubine could not be called happy: she did not have legal rights, like a wife; there was no such independence as that of the getters. If the owner got tired of the concubine, nothing prevented him from selling her

In some areas of ancient Greece, women had a greater degree of freedom. For example, in Sparta, their upbringing practically did not differ from the upbringing of boys, and they had the right to property. On Lesvos, marriage gave a woman the opportunity to enter society on an equal footing with a man, women could compete with men in art. This was confirmed by the most famous resident of Lesvos, the poetess Sappho.

Sappho led a community of girls who served the cult of Aphrodite. Girls were trained in poetry, music and dance and of course the art of being a woman and the art of love. In an atmosphere of continuous festivities, the girls comprehended the essence of love and beauty, inspired by the magic of the world around them, fascinated by their own beauty - the beauty of the female body. Despite the close relationship between the girls, they were preparing in the Sappho circle not for a celibate life, but still for marriage. And Sappho herself was married. She prepared the girls entrusted to her to fulfill their destiny, to be a wife and mother, in joy and happiness.

Women in Ancient Rome The position of women in ancient Rome was different from that of women in Greece. For the Greeks, a woman was primarily the mistress and mother of their children. The role of women in Rome was different. A man in Rome was looking for a girlfriend, not a housewife. The woman occupied a privileged position. In her presence, rude behavior was not permissible. The wife had equal rights with her husband. At home and in public places, the couple was always together.

The life of a married woman The highest position in Roman society was occupied by women who married only once univira. If a woman did not seek remarriage after a divorce or the death of her husband, then her behavior was considered exemplary. Divorce was condemned, so there were few cases of termination of marital relations in the early period. Women in Rome had the right to divorce. The husband could not physically force his wife to love. Beating her could be the reason for going to the Senate for a divorce. For a man, such actions entailed negative legal consequences, such as the loss of position and status. A woman had rights to her own property brought into marriage, even after the death of her father. She could dispose of the property as she saw fit and even influence the decisions of her sons through the distribution of property. In the imperial period, children took the name of the father, later the mother.

The state encouraged the birth of children. For mothers who carried triplets, the Navy award Trium liberorum ("legal right to three children") was provided. They were freed for life from the guardianship of men. Hypatia of Alexandria became a prominent political figure in the days of Ancient Rome. She acted as an adviser to the Roman perfect of Egypt and taught educational courses for men. In 415, a Roman woman died a violent death.

Women in Rome had the right to physical and sexual integrity. Rape was considered a crime and punishable by law. There was a presumption that the girl was not at fault in such cases. The reason for the adoption of this act was the story of the rape of Lucretia by Caesar's heir. She committed suicide after delivering a speech against the arbitrariness of power, expressing a political and moral protest against the current order. Obviously, this was the first call for the establishment of a republic and the overthrow of the monarchy. A woman with a low position in society, an actress or a prostitute, was protected from physical assault by the contract of her sale. For the rape of a slave, the owner was entitled to compensation for material damage.

Women's rights in ancient Rome Women in ancient Rome were endowed with the full rights of free citizens. They inherited, disposed of property, concluded deals, conducted bidding, could open their own business. Many Roman women were engaged in charity, organized public works.

Emperor Augustus for the first time in the history of ancient Rome adopted a series of laws to create a certain moral image of women. Adultery came to be treated as a crime of stuprum, a sexual act prohibited by law between a married woman and any man who was not her husband. The love relationship of married men was considered the norm if the woman was from the lower marginal strata of society infamis. Daughters received the same rights to education as boys. The availability of elementary school attendance was determined by the wealth of the family: if the parents could pay for education, the children went to school. The daughters of senators and employees of the Roman army took lessons from the age of 7 to 12 years. Women could get a sufficient level of education to work as secretaries or scribes. History of Ancient Rome Rome was famous not only for its numerous victories on the battlefield, but also for its beautiful freedom-loving women. In Rome, for the first time in history, the idea of ​​the emancipation of women appeared.

Plato on Women Plato defends his conviction that there is no difference between male and female abilities, justifying distinctions in their rights and spheres of activity. Of course, there are such activities, like cooking or spinning, where the female nature here is more different. Therefore, Plato requires that the representatives of the weaker sex, along with men, have the same rights in all areas. He believes that the main thing here is not the gender of a person, but the possession of knowledge. Women and men must go through the same system of upbringing and education. Plato objected to his opponents, who said that mathematics, philosophy would kill femininity in a woman, and gymnastics would take away her shame. Plato urged that it would be very sad to protect women's morality only with clothes. He believes that for a woman, virtue is both clothing and protection of all encroachments on her purity. Then she will be able to share government and military labors with a man. Plato is the first thinker in Europe who has the highest point of view about a woman as a human being.

Aristotle on Women According to Aristotle, women lack something. A woman, so to speak, is an "unfinished man." In the process of reproduction, she plays a purely passive role, she is the recipient, while the man is active, he is the giver. After all, Aristotle believed that the child inherits only the male, all his future qualities are embedded in the male seed. A woman is like the soil, which only absorbs and bears the sown seed, while a man is the "sower". A woman is matter, while a man is a form or soul. He compares the menstrual fluid of a woman and the secretion of the semen of a man, and on the basis of this comparison he concludes that the man is a higher principle, since the semen is a fluid of a higher quality than menstrual fluid. Woman is a secondary being, inferior because of her inability to create a seed. The female fetus is inferior to the male, and its appearance was associated with the wrong position of the uterus. Aristotle considers a woman to be a kind of natural deformation, although it constantly takes place in nature. The main purpose and the only justification for this "variety of natural deformation", of course, is the reproduction and arrangement of the home - the family life of a man.

Bashkirova Arina

visited, I dreamed of a distant wonderful country. Studying the history of ancient Greece, I noticed that in myths and legends, in school textbooks there is very little information about the life of ordinary girls, about women, their participation in the fate of the country. What are they, the daughters of the great Hellas? Do they look like our contemporaries? I got interested in this topic.

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Introduction. Why did I choose this topic?

Reading the myths of Ancient Greece, listening to the stories of people, there
visited, I dreamed of a distant wonderful country. Studying the history of ancient Greece, I noticed that in myths and legends, in school textbooks there is very little information about the life of ordinary girls, about women, their participation in the fate of the country. What are they, the daughters of the great Hellas? Do they look like our contemporaries? I got interested in this topic. There was great excitement after reading the story.

Scientist-researcher Alexander Iosifovich Nemirovsky "Gidna". The author tells about the young Greek woman Gidna, whose feat inspired the soldiers to fight against the Persian conquerors. She is still in front of my eyes: thin, brave, together with her father, sails to the Persian ships across the night sea, takes out a knife and cuts one anchor rope of the Persian ship, then the second, the third. Ships take off and become helpless toys of the waves. Fear seized the Persians, they are in turmoil, and the storm does not stop, scatters ships in different directions. It was a terrible year of the Persian invasion of Greece, devastated and tormented Hellas, it seemed, would never gain freedom. Gidna died, she crashed on the coastal stones, but the whole country learned about this feat. The sculptor carved a statue of a young heroine from marble, and she stood in Delphi for more than 500 years, admiring everyone who cherishes the freedom of Hellas.

How were girls brought up in Greece? Why is not a single female name mentioned in the textbook of the author F.A. Mikhailovsky, which lies on my desk at a history lesson, in the section “Ancient Greece”? What role have women played in the history of this country?

Object of studythe women of ancient Greece perform.

Subject of researchthe image of a woman of ancient Hellas and her role in the history of the country.

The purpose of this studyis the study of the topic "The role of women in the history of ancient Greece" from the point of view of new research in historical science.

1. 1. To study the sources that testify to the position of women in Ancient Greece.
2. Conduct an analysis of the traditions, customs, lifestyle of the subject of study.
3. Consider the process of upbringing and education of the children of Hellas and conduct a comparative analysis.
4. Assess the contribution of famous women to the culture of Greece.
5. Determine the relevance of the problem in modern conditions.
6. State the possibility of solving the hypothesis.

Research hypothesis:that if the women of Ancient Greece played a leading role in the family, politics, state, then the traditional point of view that the position of Greek women was at the level of servants is wrong.

Research methods:

1. Processing and analysis of information in the Internet system (informational).
2. Document analysis.
3. Comparative-historical.
4. The method of constructing a theory based on the studied sources.

To achieve the goal and solve the tasks, the author studied a number of sources on the topic:

Greece: temples, gravestones and treasures. Encyclopedia "Disappeared Civilizations" M., "Terra". 2006).

Ancient history. Kareev N.I. "Enlightenment", M., 1997

A.I. Samsonov. 400 famous names and events from general and national history. "Drofa", M., 2010

The work has a traditional structure and includes an introduction, main

Chapter I

1.1. The birth of a baby.

In Greek families, after the birth of a child, the father had to recognize the baby as his own or abandon him if the child was born crippled. The joy of the appearance of the baby was expressed in the fact that the entrance to the house was decorated with wreaths of olive leaves, if the newborn was a boy, and garlands of wool, if a girl. Sacrifices were made to domestic gods, and guests invited to the holiday gave gifts to the child - toys and amulets. Then the baby was given a name. The little ones had fun with rattles and dolls, the older children played spinning top, yo-yo (devil on a string), hoop or rolled wooden carts pulled by goats. Wealthier families even purchased special children's furniture - benches and cribs. Until the age of six or seven, the child was engaged only in games and was brought up by his mother and nannies in his father's house, in the gynaecium, where the husband had no access. In ancient Greece, it was believed that a child, like a fragile plant, needs warm maternal care. The father cannot give what is needed at this age; the baby needs the caress and tenderness of the mother; strong and guarding love of a woman to protect a sensitive soul from external influences. The Greek woman performed the high duties of wife and mother, which in ancient times were looked upon as divine. She was the priestess of the family, the keeper of the sacred fire of life, the Vesta of the hearth. Women in ancient Greece were needed mainly to take care of the well-being of families, and they were not allowed to spend too much time on education. I think it's unfair.

This is the traditional point of view of researchers - the isolation of Greek women in their own space.

1.2. The main role in the house.

In the house, the woman played the main role. She managed the expenses, ran the household, looked after the slaves and her own maids, spun and wove, and took care of the children and cared for other family members when they were sick. In noble families, the mothers who followed the work of slaves and were engaged in raising daughters and sons observed ancient customs. The life of a rich married woman in Athens was spent in the circle of her family. She was allowed to visit friends or invite them to her gynaecium for dinner, but this was limited to her social circle. She had few other excuses to leave the house. Women from poor families are more likely to
managed to leave their home: they shopped in the market and replenished
water supplies, which made it possible to communicate, so necessary for everyone.

1.3. Education and upbringing of children.

When the boy was six or seven years old, his formal schooling began. "Regardless of wealth, all male children received a certain amount of knowledge in three main disciplines: music, writing and gymnastics." (Encyclopedia "Disappeared Civilizations" M., "Terra", 2006, p. 71.). The first two subjects were often combined, musical studies combined learning to play the lyre with recitation of the poem. The purpose of the education of boys in ancient Greece was to educate responsible citizens who were to take part in the government. This meant that only boys were to receive a comprehensive education. They studied grammar, oratory and dialectics, literature and language, as well as arithmetic, music, geometry and astronomy. For girls, formal education was considered superfluous and taught at home, instilling in them household skills, weaving and various household tricks. Particular attention was paid to dancing and physical education.

Music occupied a central place in the education of girls. We know that in Ancient Greece the beginnings of modern polyphonic music were laid, so it is likely that Greek women managed to prove themselves in this area. According to legend, Hermes, the founder of the arts, constructed the first lyre by stringing strings on a tortoise shell and handed it to a charming girl. A smooth, soft melody sounded. Another ancient instrument played by women is the tympanum. The leather membrane was struck with fingers or hands. It was used in religious ceremonies, at festivities in honor of the gods. Let's go to this event.

Before us is a beautiful creation of Greek architecture - the temple of Athena the Virgin Parthenon. On four sides it is surrounded by slender colonnades. All permeated with light, it seems airy and light. Behind the columns, on a marble ribbon encircling all four facades of the building itself, a festive procession is presented. Why did these people, imprinted forever in stone, interest me? It depicts a solemn ceremony of presenting to the priest a robe woven by Athenian girls for the goddess.

Indeed, once every four years in the middle of summer there was a national festival. It was called the Great Panathenaic. In long white robes, priests and officials walked, heralds praised the goddess, and a light breeze fluttered the bright fabric of the yellow-purple robe, which was carried as a gift to the goddess Athena by the noble girls of the city. For a whole year they wove and embroidered it. That's where their skill was shown. Other girls carried sacred vessels for sacrifices. We are once again convinced that women in Ancient Greece took an active part in the life of the city - the policy. And the calm and stately statue of Athena, created by the hands of the great sculptor Phidias, patronized them.

1.4. What does the vase painting tell us about?

Exploring the chosen topic, I studied vase painting. These amazing works of art open the most cherished pages of the history of the country, the life and life of women in Greece. Such vases were given to kids at the annual spring festival. Here is a scene from the early childhood of an Athenian child. We see a picture with games and toys. Parents adored children, there was no difference between boys and girls at this age.

I needed confirmation of the inequality of women in Greece. History traditionally describes worthy Athenians as poorly educated recluses, whose life is devoted to the hearth, spinning, weaving, and various family concerns. Women appeared in society only on religious ceremonies. We have already considered one of them. A careful study of fifth-century vase paintings revealed to me a different picture of the everyday life of Athenians.

The artists depicted them performing gymnastic exercises, playing musical instruments.

They enjoy walking, diving, swimming, picking fruit in the company of their girlfriends. It can be assumed that only adult women enjoyed such freedom, since most historians are inclined to believe that until the age of 15 girls practically did not leave the house.

Based on the vase painting, it can be concluded that the girls received a more complete, versatile education and upbringing.

Marriage played an important role in the life of young Greek women. They dreamed of their beloved in the same way as modern girls, they were sad, happy, they expressed their experiences in poetry and music. One of the vases conveys the events of the wedding ceremony.

The marriageable age of Greek women is 15 years. The husband for the girl was chosen by the father, who voluntarily provided her with a dowry - money, real estate or even land. The day before the wedding, the bride sacrificed her toys to the goddess Artemis. So she said goodbye to childhood.

The wedding ceremony involved washing with sacred water brought in a special vessel called a lutrophore.

On the day of the wedding, both families made sacrifices to the gods and held a holiday - each family in its own home. The bridegroom or priest (“messenger”) transported the bride, dressed in a white dress and with a veil thrown over her face, to a new house on a chariot. The procession was accompanied by hymns in honor of the god Hymen. The poor were content with a simple wagon and did not hire musicians. The bride was not supposed to enter her new home herself: she was carried over the threshold in her husband's arms as a sign that she was joining the cult and household gods of the new family.

Then the newlyweds approached the hearth, the bride was sprinkled with water, she touched the fire of the hearth and read prayers. On this day, the girl passed from the power of her father to the power of her husband. He became the guardian of his wife: without his consent, she could not dispose of her property.

Wedding ceremonies, religious rituals and funerals were among the few social events in which women played an important role.

Chapter II. Famous Women of Ancient Greece

1.1. Athenian Agnodice.

Studying the history of ancient Greece, I thought, are there women among the prominent figures? Using materials from the Internet, I can answer this question. The method of data processing and analysis allows us to speak about the high level of development of medicine in Greece. Reclusive women could not prove themselves in this difficult area, priority in the treatment of people on the side of men. Let's try to confirm our hypothesis with a vivid example.

Agnodice, bold and determined, disguised herself as a man, began to study medicine. She managed to achieve the abolition of the law forbidding women to practice medicine. I think it's a wonderful success, affirming the citizenship of the women of Greece.

Agnodice practiced as a city doctor. Over time, she developed an extensive practice. Most of all, women went to Agnodike. To the most worthy and reliable, she revealed her secret. The uninitiated continued to consider her a man. The popularity of Agnodica grew. And this created envy among some of her male colleagues. They made a denunciation of Agnodice. In self-defense, Agnodice was forced to open up. The scammers were not only shamed, but also ridiculed. Thanks to the intercession of influential patients, Agnodice became the first in Athens

(and probably in all of Hellas) by a female doctor who received the official right to practice medicine.

2.2. Women philosophers.

We meet with the first experiences of philosophizing women in Ancient Greece at a time when only men played female roles in the theater. The daughter of wealthy parents, the beautiful Hipparchia, according to Diogenes Laertes in his biographies, was seriously engaged in philosophy. He honored her with his written message: "I admire, woman, your passion for philosophy and the fact that you joined our school, the severity of which even scared away many men." (V.P. Bolshakov, L.F. Novitskaya. Features of culture in its historical development. "Enlightenment". M., 1998).

The biography of the scientist, philosopher and mathematician Pythagoras gives the names of the most prominent female philosophers, followers of Pythagoras. The writings of the Pythagorean wives have come down to us only in fragments.

There is an opinion that Pythagoras had a follower named Theano, who owns the works "On Pythagoras", "On Virtue", "Advice to Women". The daughter of Pythagoras Damo studied philosophy under the guidance of her father, was fond of the natural sciences. He entrusted her with the most intimate records with an order that she should not divulge the philosophy set forth in them to any of her enemies. Damo fulfilled the mandate, for which she received praise from many philosophers: “And although she could sell his works for a lot of money, she did not want to, preferring poverty and her father’s covenant to gold,” said the scientist Plato. Another follower of Pythagoras - Periktione - wrote the works "On Harmony in Woman" and "On Wisdom", which, according to some ancient authors, were highly appreciated by Aristotle. The favorite student of the philosopher Plato was Axiothea. She was passionate about physics and the natural sciences. Sometimes she had to change into a man's dress in order to attend meetings of the Academy. The development of women's philosophy is also a clear confirmation of our hypothesis. The mind and education of these women delighted famous men - thinkers of antiquity: Solon, Pythagoras, Socrates, Pericles and others. Written sources - the writings of these outstanding women, which have come down to our contemporaries, are studied today by students of philosophical faculties.

2.3 Heters.

Not all girls in ancient Greece were raised to be wives. Some of them became getters - girlfriends of rich men, led
a prosperous life and could attend feasts, various entertainment events. From childhood, they attended special schools where they studied philosophy, conversation and oratory. Getters were the exact opposite of poorly educated housewives. These women played the flute, knew literature and art, philosophy and mystical rituals.

Politicians, poets, musicians gathered in their houses.
Getters wore complex hairstyles, which were decorated with diadems and
golden nets. They were not always respected, so a respectable person could not marry such a girl. A worthy Greek woman lived all her life as a recluse in the gynaecium - in the female half of the house. She did not attend the theater, did not participate in the National Assembly, even went out into the street accompanied by relatives or a slave.

Aspasia from Miletus was a highly educated woman, able to keep the conversation of poets and philosophers. She was famous in Athens not only for her intelligence, but also for her beauty. The beautiful interlocutor, endowed with oratorical talent, delighted the wise Socrates, who was very interested in talking with the girl. Pericles fell in love with the beautiful Aspasia and decided to marry. The authority and influence of the strategist in Athens were so great that even his marriage to a hetaera did not diminish his popularity. The house of Pericles was filled with happiness when this woman entered. She did not seclude herself in the gynaecium, but continued to receive guests. Pericles' friends became her friends. In difficult days for the strategist, Aspasia also had a hard time.

Enemies brought their blow down on her, realizing how dear she was to Pericles. She was slandered, but the husband stood up for his wife. He proved her innocence. Following the attacks of the enemies, the war and the plague began, which claimed the life of the great Athenian. A faithful wife and girlfriend was there until the last day.

Chapter III. The appearance of the Greek.

3.1. Features of the women's costume

I propose to look at the Greek woman from the side.
Clothing plays an important role in the appearance of a woman. Her outfit is a quadrangular woolen piece of fabric, which was called peplos. It was wrapped around the body and tied on the shoulders with hairpins. Then came the "tunic", the first closed garment that could be worn without hairpins. A short tunic served as everyday wear, a long one as a festive outfit.

3.2. Hairdressing art.

Greek costume almost did not know women's hats, since custom generally forbade a Greek woman to appear on the street. All the more important was the skillfully done hairstyle.

The hairdressing art of Ancient Greece was at a high level, as can be seen from the monuments of sculpture. The process of combing the ancient Greeks was a kind of ceremonial. Slave hairdressers had to quickly and skillfully comb the client's head. For violation of proportions, the hairdresser was severely punished. Each of the slaves performed only one specific operation (dyeing, curling, etc.). These procedures were laborious and time consuming. Perhaps that is why in ancient Greece metal rods for curling hair, called calamis, were improved. It is believed that the first hairdressers appeared in ancient Greece, who, by the name of the tongs, became known as calamistras. Calamistra slaves were valued much more than ordinary slaves. They enjoyed the special disposition of the owners. They were rarely sold. Hairdressers lifted the hair from behind and supported it with a net or bandage, so the woman's neck seemed thinner and longer. Since a high forehead in women was not considered a sign of beauty, strands of hair covered it. The most common was a hairstyle of braids braided behind the ears. Braids in two rows wrapped around the head in a ring.

At the same time, on the forehead, the hair fit into a thick bang of small ring-shaped or crescent-shaped curls. The addition of this hairstyle was a thin metal hoop fillet; he not only decorated the hairstyle, but also fastened the hair, supported the curled strands on the crown of the head. Bandaged hair and gilded leather strap. Young girls wore their hair loose. The hairstyles of young people at all times were much shorter, but the process of combing did not decrease from this. For solemn occasions and feasts, hairstyles were made for several hours, sprinkled with powder from herbs, seeds, which gave the hair a golden hue. Wavy hair and draped clothing gave the impression of a solid, finished appearance. The most natural and at the same time the most common hair decoration for Greek women were wreaths, which were woven from flowers and leaves of various plants. Since ancient times, wreaths have been used for both joyful and sad festivities. They adorned their hair and feasting and sacrificing. The hairstyle of ancient Greek women has always been in harmony with their clothes. In female sculptural portraits, the artists sought to embody ideal beauty: slender, tall figures, faces with regular features. In poetic works, the Greeks endowed their goddesses with golden hair, blue eyes, and matte skin. Such are the heroines of Homer, Aeschylus. Perhaps all these qualities should have been possessed by earthly women, who were considered beautiful.

The appearance of the Greek woman will not be complete if we do not talk about jewelry. They were put on with a certain restraint. But gradually, jewelry became the subject of panache and a demonstration of wealth. Luxury has taken on unprecedented proportions, no prohibitions and laws could stop fashionistas. Hoops woven from gold and silver threads, hairnets, as well as spendons or stefans - elegant products in the form of a sickle made of precious metals can be counted as head ornaments. They not only decorated graceful hairstyles, but also served as a support for them. More strict in their way of life, the Spartans avoided wearing jewelry, and if they did, then from simple metals.

Recent research scientists. Conclusion.

The latest scientific research makes us look at
the life of women in ancient Greece is different. Studying the remains of the inhabitants
ancient Mycenae, scientists came to the following conclusions: it turns out that women had significant power and often played key roles in public affairs. Historians and archaeologists traditionally tend to believe that the position of the ancient Greek women was not much better than that of the servants. The fate of many of them is bleak.

For example, Spartan women who lived according to the laws of Lycurgus and obeyed strictly established orders. I think they were not very happy. The main thing for any woman is a child, and in Sparta you can lose him if the Council of Elders (gerousia) recognizes the child as sick. The newborn was carefully examined by the elders, and if found sick or frail, they were sent to Apothetes (a cliff on a mountain range) and left there to die. Even very strong women did not hide their tears. The study of archaeological finds shows that the statement about the humiliated position of the majority of women in Greece is not true. The discovery was the result of the work of scientists from Manchester, who examined the remains of the inhabitants of ancient Mycenae, where King Agamemnon lived.

“It used to be that at that time in ancient Greece a woman was treated almost like a thing. Our research shows that this statement is not true. Mycenae is one of the most important archaeological sites in Europe,” says Terry Brown, professor at the University of Manchester. (Greece: temples, tombstones and treasures. Encyclopedia "Disappeared Civilizations" M., "Terra". 2006)

Scientists managed to prove that buried in the same grave along with
a man, a woman was not his wife, but his sister. What does it mean? Equality between the sexes?

This discovery shows that men and women enjoyed equal power. As it now turns out, Greek women received it by birthright. It is especially important that it used to be thought that a woman was buried in a rich grave because she was the wife of a rich man. This opinion was quite consistent with the previous views on Ancient Greece, where women, as it was believed, had practically no power and were able to influence what was happening only through their husbands.

“The problem is that, until recently, we interpreted life in Ancient Greece based on the work of past generations of archaeologists. Before, it was a predominantly male profession, and scientists analyzed the finds with an eye on men. Now the situation is changing, and we are starting to look at women Ancient Greece in a new light," writes Robin McKie. (Greece: temples, tombstones and treasures. Encyclopedia "Disappeared Civilizations" M., "Terra". 2006).

As for the women of the city - the policy of Sparta, they were the most courageous in Greece. Courage is an indicator of high citizenship. When the Spartans went to war, the woman admonished her son: "Come back with a shield or on a shield." The fallen in battle were brought on the shield. The historian Arkady Molchanov tells that the women of Sparta, whose sons died, went to the battlefield and looked where they were wounded - in the chest or in the back. If in the chest, then the women proudly looked at those around them and buried their children with honor, if they saw a wound on their back, then, sobbing with shame, they hurried to hide from the battlefield, giving the right to bury the dead to others. We are convinced that a woman, along with the role of mother, wife, played an important civic role in the life of the country. This study confirms the hypothesis about the role of women in the history of ancient Greece.