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As women play a prominent role in much Athenian literature, it initially seems as though there is a great deal of evidence for the lives and experiences of Athenian women. [5] However, the surviving literary evidence is written solely by men: ancient historians have no direct access to the beliefs and experiences of Classical Athenian women. [ 5 ]
A depiction of in the women's quarters of a house, on a classical Greek vase. The photo is focused on a seated woman who is relaxed while fingering a "barbiton" (a stringed instrument). Little surviving art depicts women in ancient Greek society. The majority of sources come from pottery found which displayed the everyday lives of citizens.
In ancient Sparta, cults for women reflected Spartan society's emphasis on the women's roles as child-bearers and raisers. Consequently, cults focused on fertility, women's health, and beauty. [57] The cult of Eileithyia, the goddess of childbirth, was an important cult for Spartan women. [57]
Euripides (c. 480 – c. 406 BC) is one of the authors of classical Greece who took a particular interest in the condition of women within the Greek world. In a predominantly patriarchal society, he undertook, through his works, to explore and sometimes challenge the injustices faced by women and certain social or moral norms concerning them.
[29] [30] [31] For example, Budin & Macintosh Turfa note that dissatisfaction with treatments of the wider region led them to use an area-studies organization in their Women in Antiquity (2016): previous studies of the region's ancient women, they say, "consisted primarily of Greece and Rome, giving exceptionally short shrift to the rest of the ...
[9] Sheila Murnaghan argues that "it is no accident that what little evidence we do have for actual Athenian women comes largely from courtroom speeches or medical treatises, genres brought into being by conflict and disease." [9] In Ancient Greece, a woman was viewed as a passive conduit of male fertility, on long term loan by her father. [11]
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The worship of Artemis at Brauron, and throughout ancient Greece, had several effects on Classical society. Two have already been noted: the need to appease Artemis affected the women participants and temples of Artemis were consciously placed in defensive or contested locations.