An oversupply of marriageable females may have occurred due to:
Early marriage practices.
Frequent remarriage of women.
Suggestion that exposure of female infants (up to 10% born) may have been a common practice to manage surplus:
Comic poet Posidippus noted societal preference for male offspring over female, stating, "Everybody raises a son even if he is poor, but exposes a daughter even if he is rich."
Non-infanticidal death rates for males and females remain uncertain, complicating demographic assumptions.
Concerns over providing dowries for daughters and the potential issues of too many sons influencing infanticide practices.
Women's lives were shaped by legal definitions and societal expectations:
Previous chapters offer insight into roles prescribed by law and how they affected behavior.
Not all behaviors were governed by law; women could negotiate legal constraints.
The primary responsibility for exposing children rested with the father (kyrios).
Exposure practices involved midwives or household slaves leaving infants in places where they could potentially be rescued.
Children generally received one name, with girls having feminine variants of male names.
Common names for girls reflected societal roles and expected qualities:
Examples include Malthake (Soft), Eukoline (Contented)
Girls were often less valued than boys, evidenced by literature and cultural practices.
Sexual segmentation began around six years old, with boys attending school while girls were taught domestic skills.
Socialization opportunities for girls diminished over time as they neared puberty, reinforcing gender segregation.
Girls held specific roles in religious ceremonies, including weaving sacred items for deities.
The arktos (bear) was a position for girls dedicated to Artemis, reflecting their limited interaction with public religious life.
Musical performances by girls were integral to certain festivals.
The household was primarily viewed as a woman’s domain, crucial for family and societal functioning:
Women were expected to manage domestic tasks, including producing textiles and food preparation.
Ischomachus’s teachings highlight the importance placed on female management of the household and slaves.
Recognition of women’s roles in controlling household resources, often overshadowed by male-dominated narratives in literature.
Elite women sometimes supervised household slaves in textile production, showcasing female skill and oversight.
Many women had to engage in paid work during economic hardship, especially in the fourth century due to consequences of war.
Common occupations for lower-class and metic women included:
Selling goods, grape-picking, and roles such as washerwomen and midwives.
Depictions in art illustrate a range of female labor, showing contributions beyond household management.
Metic women (resident aliens) had different societal roles:
Some became concubines or worked in brothels, often with fewer restrictions than citizen women.
The status of prostitutes varied; while common prostitutes (pornai) were often slaves, hetaerae were high-class courtesans who could exert considerable influence.
Aspasia, the most renowned hetaera, had significant cultural and political influence and served as a case study of female agency in Classical Athens.
Older women had different societal positions, often gaining a degree of freedom as they aged.
Widows could potentially remarry and maintain their dwellings, especially if they had sons to uphold familial connections.
Relationships between older women and their children could be marked by affection, as shown in tomb inscriptions.
Women in Classical Athens navigated complex societal roles, combining legal, domestic, religious, and economic dimensions despite the overarching constraints imposed by a patriarchal society. Their experiences reveal layers of negotiation between expected behaviors and personal agency.