Download Athenian Social Life: A Summary

Athenian Social Life:
A Summary
Achievement Standard 2.3: Examine in essay format an aspect
of the classical world
You must know about the social life of classical Athens, with
particular reference to:
• Social divisions (including slavery)
• The family (including rites of passages and the role of women)
• Daily life (including living conditions, domestic religion and
festivals)
• education and entertainment.
Essay Writing
Remember - to pass your essays must have:
• A clear introduction that addresses the
question
• Paragraphs that have points backed up by
accurate examples, including primary evidence –
Greek words, authors, art-works or buildings
• A conclusion that sums up your main ideas
• Avoid first person (“I”), abbreviations and slang
An Example Question (2004)
‘From his earliest childhood and for the rest of his life, there are people
teaching a man …’ (Plato, Protagoras)
Examine the education that the son of an Athenian citizen might have
received in the fifth century BC. Describe in detail the:
•
purpose of education
•
learning environment (school buildings, teachers, learning tools,
learning methods)
•
curriculum.
Then discuss how education differed for rich and poor, boy and girl.
Achievement Criteria
Achievement
Achievement
with Merit
Achievement
with Excellence
Examine, with supporting evidence, an
aspect of the classical world.
Examine in detail, with supporting evidence,
an aspect of the classical world.
Discuss, with supporting evidence, an
aspect of the classical world. .
Write clearly and relevantly in essay format.
Write a well-organised response in essay
format.
Write a focused and effective response in
essay format.
Overall Level of Performance (all criteria within a column are met)
An Example Excellence
POINT
Paragraph EXPLANATION
The curriculum of Ancient Athenian schools was based around
literacy, music and physical education. From the age of six, boys
would attend school to learn to play instruments, read the works of
the great poets and train to become fit and strong. Boys would
also learn basic arithmetic on an abacus, for keeping accounts.
First the grammatistes would teach a boy to read and write and
learn the works of poets. In Plato’s Protagoras the speaker describes
how boys were made to memorise works by great poets such as
Homer, to learn about morality and values. The same source
describes how boys were taught to play the lyre by the kitharistes
and had to attend gymnastic classes to improve their fitness and
coordination. These lessons in the palaestra included javelinthrowing, discus and wrestling. This curriculum was all designed
to produce citizen males who were strong, confident and literate, so
that they could fully participate in Athens’ military, political and
social life.
EXAMPLES
PRIMARY EVIDENCE
Geography And Climate
Ancient Greece was very hot and dry, with regular
droughts that could lead to starvation. Main foods were
grapes and olives (which grew well with little water),
honey, goat’s milk cheeses, fruit, fish and eggs, with
occasional mutton and pork. Beef was normally only
eaten at sacrifices.
People had to be hardy and resourceful to live in such a
climate.
Large mountain ranges isolated the cities and villages,
making travel and communication difficult.
Each main population centre therefore developed into an
independent city-state (polis) with its own system of
government, laws and customs. There was no national
government and little unity except in language and
religion.
Shortage of resources (e.g. fertile land, marble, metals)
made these poleis very competitive.
Greece and the
Mediterranean
Geography And Climate
Primary Sources 1 and 2:
How do each of these sources support the ideas discussed
so far about Greece’s climate?
1 Plato (a 4th century
Greek philosopher)
said Attica was like:
“the skeleton of a
body wasted by
disease, the rich soft
soil has all run away
leaving the land and
nothing but skin and
bone.”
2
Attic Black Figure amphora depicting men
harvesting olives, attributed to the
Antimenes Painter, 520-510BC
Geography of Athens
Athens had an advantage over other citystates/poleis
It was surrounded by the fertile plains of
Attica, had a sheltered sea-port (the
Piraeus) and dominated the isthmus (the
narrow strip of land joining mainland
Greece and the Peloponnese – an important
trade route)
Athens also quarried marble and mined
silver and lead
The polis became wealthy from trading in
these natural mineral resources, allowing
the building of a large navy
Government of Athens
Boule (Council of 500)
• Met in Bouleterion in Agora
•50 men from each tribe, chosen randomly
(men had to be 30+ years old)
•Each tribe governed for 1 month
•Proposed laws to be put before Ekklesia before
voting
Ekklesia (Assembly – like our Parliament)
• Met in open area on Pnyx, 3 or 4 times
each month
•Any Athenian citizen over 18 could attend
•Held more than 6,000 at a time
•Passed laws, made declarations of war or
peace, elected the generals, conducted
trials in certain circumstances
10 strategoi (generals)
•Elected by the Ekklesia
•Commanded army/navy
•Almost always wealthy or
aristocratic men
Archons
•Did day to day business
of government, collected
taxes, judged court cases,
organised
religious
festivals
•Most elected by lot (by
chance) for 1 year.
Athenian Democracy – Power to
the People?
Athens was very proud of its democratic society and the
rights its male citizens held
Citizenship was highly prized – in many court cases, men
said they would rather die than lose their citizenship
rights
A citizen male who did not play an active part in politics
was despised and called an idiotes (private man)
A man whose cloak was stained red because he was not
quick enough to go from the Agora to the Ekklesia
(Assembly) when the state slaves dragged a painted rope
through the market place was fined heavily and publicly
shamed, and could not do an business until he went to the
Ekklesia
However, Athens was not as democratic as it may have
first appeared…
Athenian Social Divisions – Citizen males
Group
Description
Rights
Responsibilities
Male citizens
Born to legally married
citizen parents, presented
to phratry at birth and
deme at age 18
Could vote in Ekklesia
(from 18-20 years
old), conduct court
cases, serve on juries
and be paid 3 or 4
obols, own property,
given pension if
injured in war
Pay taxes
Compulsory military
service and political
participation
Protect oikos and support
dependents
Provide dowries
Nobles
Very wealthy landowners
Could stand for
election as generals,
captained triremes in
navy
Liturgy – paid for training
of chorus in plays or paid
for trireme
Knights
Wealthy men
Could serve in cavalry
and stand for election
as generals
Must supply and feed
horse and have own armour
Hoplites
Moderately wealthy men
Fought in infantry – in
the phalanx
Had to supply own armour
and weapons
Thetes
Poorer citizens
Paid for military
service
Had to row in navy
Divisions among citizen males
Athens had an aristocracy – men who
were
large-scale
landowners
who
employed slaves to manage their estates
while they spent their days in the city,
participating in its political and social
life.
Some of these were extremely
wealthy (e.g. Alcibiades). Many major
politicians/generals were aristocrats.
Pericles, Athens’ chief politician for most
of the 5th century, was from this class
One main social division was between
country and city:
Countrymen were farmers, could not
participate in politics as often as
townsmen, often had lower incomes and
poorer educations
City men might be landowners who
employed slaves to manage their
estates, craftsmen, shop-owners, etc.
Portrait of Perikles,
Roman marble copy of
Greek bronze by
Kresilas, c425 BC
Primary Source 3
How does this source support the ideas discussed so far
about citizen males?
This is a later source but it outlines the laws made by Solon in
the 6th Century BC:
Plutarch, Life of Solon (100-125 A.D)
Solon made an appraisement of the property of the citizens. Those
who enjoyed a yearly increase of five hundred measures (wet and
dry), he placed in the first class, and called them
Pentakosiomedimnoi; the second class was composed of those who
were able to keep a horse, or had a yearly increase of three
hundred measures, [2] and they were called Hippada Telountes,
since they paid a Knight's tax; the members of the third class,
whose yearly increase amounted to two hundred measures (wet and
dry together), were called Zeugitai [who served as hoplites]. All
the rest were called Thetes, they were not allowed to hold any
office, but took part in the administration only as members of the
assembly and as jurors.
Primary Source 4
How does this source support the ideas discussed so far about citizen
males?
The Polity of the Athenians, c. 424 BCE (Author uncertain)
First of all, then, I shall say that at Athens the poor and the commons
seem justly to have the advantage over the well-born and the wealthy; for
it is the poor which mans the fleet and has brought the state her power,
and the steersmen and the boatswains and the shipmasters and the
lookout-men and the shipwrights---these have brought the state her
power much rather than the hoplites and the best-born and the elite. This
being so, it seems right that all should have a share in offices filled by lot
or by election, and that any citizen who wishes should be allowed to speak.
Then, in those offices which bring security to the whole people if they are
in the hands of good citizens, but, if not, ruin, the poor desires to have no
share. They do not think that they ought to have a share through the lot in
the supreme commands or in the cavalry commands, for the poor realize
that they reap greater benefit by not having these offices in their own
hands, but by allowing men of standing to hold them. All those offices,
however, whose end is pay and family benefits the poor do seek to hold.
Primary Source 5
How does this source support the ideas discussed so far about citizen
males?
From the trial of an aristocrat for revealing the
secrets of the Eleusinian Mysteries to noninitiates:
Andocides, On the Mysteries
I would never consent to a life abroad which cut
me off from my country, whatever the
advantages attached to it; and although
conditions in Athens may be what my enemies
allege, I would sooner be a citizen of her than
of any other state which may appear to me to
be just now at the height of prosperity. Those
are the feelings which have led me to place my
life in your hands.
Athenian Social Divisions Continued –
Below the Citizen Males
Group
Description
Rights
Responsibilities
Female
citizens
Born to legally
married citizen
parents
Could bear citizen children and take
part in certain religious festivals (e.g.
Thesmophoria). Could divorce
husband under certain circumstances.
Entitled to pension if husband killed
in war. Could not vote, represent self
in court, etc. Always subject to a
kurios (male relative)
Obey husband, stay
faithful, maintain
house and raise
children.
Metics
(Metoikoi)
Resident
foreigners
Could live in Athens
Could run businesses, etc
Could not own land (except in Piraeus)
Could not vote or represent self in
court
Must pay metic tax
and have citizen
sponsor
Must serve in military
(males only)
Wealthy must pay
liturgies
Slaves
Servants owned
by masters
Could seek refuge in temples,
otherwise no rights. Could only
testify in court if tortured first.
Sometimes paid a small wage.
Must obey master,
work hard.
Foreigners
Metics (metoikoi) were foreigners who lived permanently in Athens. They had
to have a citizen sponsor and pay a large annual tax of 12 drachmae. Wealthy
metics also had to pay liturgies.
Metics had more status, rights and duties than other foreigners (xenoi) who
didn’t live permanently in Athens
Metics were attracted to Athens mainly for jobs – working as
merchants/traders, craftsmen (e.g. potters, sculptors, painters), musicians,
speech-writers, teachers/lecturers
Lysias and Isaeus were metics who wrote hundreds of court speeches for
citizen men
Most were poor but some (especially lecturers or speech-writers for
aristocrats) became very wealthy
Many were good friends with citizen males
Female metics might run businesses such as tailoring or brothels and could
work as hetairai (courtesans). They had much more freedom than citizen
women.
Some female metics became pallakai – concubines who were kept and
supported by citizen males and had some legal status (but not as much as a
citizen wife)
The most famous famous metic woman was Aspasia, pallaka to Pericles
Metics could worship their own gods BUT also had to worship Athens’ gods
and take part in Athens’ religious festivals
Slaves
Slavery was a normal and accepted part of life
People could become slaves by being captured in war, kidnapped by
pirates/slave traders, if one of their parents was a slave or as a
punishment for a crime or non-payment of debts
Slaves came from all over the Mediterranean -Turkey, North Africa, the
Middle East, etc
There were state slaves who were used as police, to clean the city
streets, etc
Many slaves were worth a lot to families and were well cared for,
especially if they had skills such as reading/writing, being able to keep
accounts
Household slaves were generally treated better than slaves in the
country
A household slave’s duties might include cleaning the house, making
food, shopping, fetching water, nursing children and accompanying them
to school (e.g. the paidagogos)
A slave in the countryside might have to plant and harvest crops, work in
silver and lead mines, quarry stone, etc.
Female slaves might end up being pornai (prostitutes) in brothels or
being hired out as aulos (flute) players for parties
This heavy and dangerous physical labour meant shorter life expectancy
The Cost of Slaves
Athenian Money:
6 obols = 1 drachma, 100 drachmae = 1 mina, 6 minae = 1 talent
Greek rates of pay (end 5th century BC):
Hoplite on campaign
1 drachma per day
Rowers in navy
4 obols – 1 drachma per day
Jury service
3 obols per day
Greek Prices:
Bare minimum to live on
1 sheep
1 ox
1 year’s wheat for one person
3 obols per person per day
10-20 drachmae
50-100 drachmae
15 drachmae
Price of slaves
Prices varied if a slave was beautiful or had particular skills. Adults were
worth more than children.
Price of female slaves:
Average:
Price of male slaves:
Average:
100-220 drachmae
160 drachmae
100-300 drachmae
170 drachmae
Question:
How many
days’ work
would it take
before a
juror could
buy an
average
female slave
(ignoring his
living costs)?
Primary Sources 6-7
How do these sources support the ideas discussed so far about metics and slaves?
Xenophon, Ways and Means 6
“We who are interested in such matters have heard long ago that Nicias son
of Niceratus once owned a thousand labourers in his silver mines, and he
hired them out to Sosias of Thrace, on condition that he paid a net fee of 15
cents (1 obol) per day and kept up the number to the full thousand.
Hipponicus also had 600 slaves out on hire in the same way, and they brought
him a clear $100 (1 mina) per day…”
Aristotle, Constitution of Athens 7
“There are also ten City Commissioners (Astynomi), of whom five hold office
in Piraeus and five in the city. Their duty is to see that female flute-and
harp-and lute-players are not hired at more than two drachmas, and if more
than one person is anxious to hire the same girl, they cast lots and hire her
out to the person to whom the lot falls. They also provide that no collector of
sewage shall dump any of his sewage within ten stradia of the walls; they
prevent people from blocking up the streets by building, or stretching
barriers across them, or making drain-pipes in mid-air with a discharge into
the street, or having doors which open outwards; they also remove the
corpses of those who die in the streets, for which purpose they have a body
of state slaves assigned to them.” N.B. a commissioner is a type of archon
Primary Sources 8-9
How do these sources support the ideas discussed so far about metics and
slaves?
Xenophon, Memoirs 8
Socrates:
“What if I point out to you that in households where nearly all the slaves
are kept chained up they are forever trying to run away, whereas in
households where they are not kept tied up they work willingly and stay
where they are? ...It is just as important for a farmer to give frequent
encouragement to his labourers as it is for a general to encourage his
soldiers; and slaves need good hope just as much as, indeed even more
than, free men to induce them to stay where they are.”
Constitution of Athens (author uncertain) 9
“In Athens, slaves and metics are largely immune from punishment; you are
not permitted to strike them, and a slave will not step aside to let you
pass...in Athens the slaves and metics are just as well dressed as the
citizens, and this makes it difficult to tell them apart. You may be
surprised to discover that some slaves in Athens are very well off, and
some live lives of great luxury…”
Primary Sources 10-11
How do these sources differ from the previous ones?
Thucydides, History of the
10
Peloponnesian War
“The Athenians suffered enormous
losses. They lost the whole of their
territory. More than 20,00 slaves,
mostly skilled craftsmen, ran away.”
11
Attic Red-Figure Vase
Scene from comedy with a
slave being beaten by his
master
Athenian Population 431BC
(before the plague)
NB – it is
difficult to
estimate the
female
population as
they were not
presented to
their phratry at
birth
50,000
citizens
25,000 metics
100,000 slaves
Athenian Families
The most important unit in Athens was the oikos or household/family. It was the basis
of all of Athens’ political organisation.
An Athenian household was an oikos.
The oikos included the family members, slaves, livestock and land.
Each oikos had a kurios (an adult male) in charge.
It was the kurios’ responsibility to maintain the household, provide support for his
male dependents, dowries for his female dependents and protect his sons’ inheritance
An unmarried woman was an epikleros and always had a male relative in charge of her
If a man died and had no sons or grandsons, his daughter would become his heir.
However, since women could not own property, she and her father’s wealth or debts
would go to her nearest male relative (her kurios) – usually an uncle or cousin. He
would be forced by law to marry her. If he was already married he would have to
divorce his wife.
Men with no sons sometimes adopted a son (who must be a citizen).
When sons were born they had to be presented to their phratry to be legitimate heirs.
At age 18 the son had to be registered with his deme.
Each oikos belonged to a phratry (a group of families).
Each phratry belonged to a deme (a neighbourhood).
Each deme belonged to a trittys.
Groups of three trittyes made a tribe.
There were 10 tribes in Athens. Each tribe would govern Athens in the Boule for 1
month of the year (the year only had 10 months)
Athenian Families – A
Woman’s Role
The purpose of a citizen wife (gyne) in an Athenian oikos was to bear
legitimate children and maintain the oikos in her husband’s absence
If there was any reason to believe her children were not truly her
husband’s, they could lose their citizenship
For this reason, Athenian men went to great lengths to make sure their
wives had minimal contact with other men
Citizen women rarely left the house – if they could afford enough
slaves, the slaves would do all outdoor work (e.g. shopping in Agora)
Citizen wives and daughters were confined to the gunaikeion (women’s
quarters) when men other than their husbands were around
They usually only left the house for special occasions such as weddings,
funerals and certain religious festivals
Since Athenian men spent most of their day out at work/in
politics/shopping/socialising, their wives were left to raise the children,
make sure the slaves did their work, keep the household accounts, etc.
Primary Source 12
How does this source support the ideas discussed so far about the duties
of the kurios?
From a court speech made by a citizen male:
Lysias 16 (a) 10-12
In the first place, although but little property had been
bequeathed to me, owing to disasters that had befallen both
my father and the city, I bestowed two sisters in marriage,
with a dowry of 30 minae apiece, to my brother I allotted
such a portion as made him acknowledge that he had got a
larger share of our patrimony than I had; and towards
everyone else my behaviour has been such that never to this
day has a single person shown any grievance against me. So
much for the tenor of my private life…
Primary Source 13
How does this source support the ideas discussed so far about the duties
of the kurios and gyne?
Part of a conversation between Isomachus and Socrates. Isomachus is
reciting what he said to his wife.
Xenophon, Economics, c370BC
“God from the first adapted the woman's nature, I think, to the indoor and man's to
the outdoor tasks and cares. For he made the man’s body and mind more capable of
enduring cold and heat, and journeys and campaigns; and therefore imposed on him
the outdoor tasks. To the woman, since he has made her body less capable of such
endurance, I take it that God has assigned the indoor tasks. And knowing that he had
created in the woman and had imposed on her the nourishment of the infants, he
meted out to her a larger portion of affection for new-born babes than to the man.
And since he imposed on the woman the protection of the stores also, knowing that
for protection a fearful disposition is no disadvantage, God meted out a larger share
of fear to the woman than to the man; and knowing that he who deals with the
outdoor tasks will have to be their defender against any wrong-doer, he meted out to
him again a larger share of courage…. Thus your duty will be to remain indoors and
send out those servants whose work is outside, and superintend those who are to
work indoors, and watch over so much as is to be kept in store, and take care that the
sum laid by for a year be not spent in a month. And when wool is brought to you, you
must see that cloaks are made for those that want them. You must see too that the
dry corn is in good condition for making food.”
Rites of Passage
Citizen men and women underwent
certain rites of passage to mark out
their birth, adolescence, adulthood
and old age
Rites of Passage for Males Childhood
Birth – when a citizen boy was born the door of the house was
decorated with an olive-wreath
The father had 5 days to decide whether to keep him.
If he accepted the child between the 5th and 10th day after birth there
was an Amphidromia ceremony, where the parents carried the baby
around the household several times then presented it to Hestia,
goddess of the hearth-fire.
Poor children were given their names on this day. Wealthier boys
might have a separate Naming-Day ceremony, where guests brought
gifts.
After this the boy was part of the oikos and must be protected
He was also presented to his phratry to confirm his citizen status and
his father had to swear an oath that he was a citizen born from a
properly married citizen mother
At age 3 to 4 he would have his first sip of wine at the Anthesteria
(flower festival). This day was called the Choes (after the chous jug the
child drank from).
If the boy died before his Choes ceremony a chous would be buried
with him
Rites of Passage for Males Adulthood
At age 18 a young man would be presented to his deme and acknowledged as a
citizen.
After military training (age 18-20) he could vote in the Ekklesia
He might get engaged at about age 25. This would involve a ceremony where he
made a sacrifice and the girl’s father pledged to pay him a specified dowry.
He could not hold office (e.g. archon) or serve on the Boule until age 30
He would probably not marry until age 30
The marriage ceremony:
He (the groom) sacrificed to Hera, Artemis and the Fates
He bathed in spring water
He and one of his friends escorted his bride in a chariot at night to their new
house while people sung hymns and threw nuts and fruit and carried wedding
torches
After a wedding feast, he took his bride into their bedroom to consummate
the marriage while one of his friends guarded the door
The next day friends and family brought presents
He could be called up for military service until age 60
He would be considered an old man after age 63. His family would be expected
to support him – there were no old-age pensions except for men injured in war
Rites of Passage for Females Childhood
When a citizen girl was born the door of the house was decorated with
wool to show her future domestic role
The father had 5 days to decide whether to keep her – girl babies were
often exposed (ekthesis) as their dowries were expensive.
If she was accepted into the oikos she had an Amphidromia and naming
ceremony (the same as a boy)
After this she was part of the oikos and must be protected
At age 3 to 4 she would also have her first sip of wine at the Anthesteria
(flower festival)
She might become engaged as young as 10 years old, to a man chosen
by her father. She would be presented to the groom’s family, her status
as a citizen confirmed by witnesses, and her future husband would be
promised a dowry
When she hit puberty she would participate in a ceremony called the
Arkteia, sacred to Artemis. The rite was a way of appeasing Artemis.
Girls stripped and either ran naked or dressed in saffron robes to
imitate bearskin, and pretended to be bears. This showed the girl was
ready for marriage.
Rites of Passage for Females -Adulthood
At age 15 a girl would marry
The marriage ceremony:
She dedicated a lock of hair to Hera, Artemis and the Fates
She bathed in spring water
She wore a special headband and veil
Ivy and bay leaves were hung at her parents’ house
The groom and a friend collected her at night from her house and drove her in
a chariot to her new home, where the groom’s mother would meet and welcome
her
She was given symbols of fertility (e.g. pomegranates or a sesame seed and
honey cake) to eat
There was a feast where men and women sat separately, then the marriage
was consummated, then presents the next day
When she became pregnant, she would make sacrifices to Artemis to appease the
goddess and visited shrines to local nymphs, etc
During the birth she was attended by a midwife (maia) who would pray and make
offerings to Artemis to appease the goddess’ anger
After the birth she was considered polluted, and was confined to the house for
several days
After menopause, a woman was considered old and useless. However, she also
had more freedom as she could not get pregnant. Some older women became
midwives.
Funerals
Funerals were much the same for males and females.
Great care was usually taken to honour and appease
the dead.
Burials took place outside the city walls/ along
roadsides as death was seen as a pollutant.
The body was washed, rubbed with oils and dressed
in white robes by the women in the family, then laid
out on a high bed in the house for friends/relatives
to visit and mourn. Women dressed in black, cut
their hair and sang.
It was then taken by cart to the tomb/grave site,
with some personal possessions (e.g. clothing pins,
armour) and cakes and oil as offerings to the gods
Music (usually flutes) was played along the way
while mourners followed, weeping and wailing
The body might be buried or cremated, then buried in a jar
Before departing, mourners left food and drink on the
grave/tomb
On returning home, they held a funeral dinner then remained
in mourning for about a month
Sacrifices were offered at the tomb on the 3rd, 10th and 30th
days after death and annually on day of the person’s death
Stele (stone grave markers) were erected by those who could
afford them. Alternatively, large vases could be used as grave
markers, or a statue might be erected of the deceased.
Libations (offerings of wine, milk and food) were placed into
vases with pierced bottoms to let the offering run into the
earth.
Statues of the dead were kept by an altar in the house, twice
a month fresh laurel wreaths were made and used to crown
statue.
By 5th century each citizen family in Athens had their own
tomb – could be used as proof of citizenship. State provided a
common tomb for soldiers killed in action.
Primary Sources 14-15
How does this source support the ideas discussed so far about rites and
rituals of passage?
14 Part of a court case where a man
was trying to prove a woman’s true
citizenship:
Isaeus, Speech 3: On the Estate of
Pyrrhus
“These same uncles have deposed that
they were present by invitation of
their nephew at the tenth-day
ceremony in honour of the child who
was declared to be his daughter.”
15 Attic Red Figure Chous
ca. 450-440 BC
Dog under a hanging bunch of
grapes, perhaps illustrating a fable.
From a child’s grave
Daily Life for Citizen Males
A wealthy aristocratic man’s typical day might go as
follows:
He would get up, go for a ride to inspect his estates, eat
lunch, then spend the afternoon in the Agora engaged in
politics or business.
He might visit the palaestra or gymnasium. Exercise was
done naked (gymnos).
Wrestling, boxing, javelin and
discus-throwing were popular sports. The gymnasium was
also a popular place for socialising.
After exercising he would oil his skin then scrape away the
sweat with a strigil.
In the evenings he would often attend a symposium (dinner
party)
A poorer man would spend most of his day in business –
perhaps selling wares in the Agora or working on his farm.
Primary Source 16
How does this source support the ideas discussed so far about a man’s daily
life?
Aristophanes, Acharnians
But never since I first began to wash
with soap have I cried such tears as I cry now,
whenever the Assembly holds a meeting
and all the seats are empty, just like now,
while everybody's gossiping in the market
and trying to avoid the summoner.
Primary Source 17
How do these sources support the ideas discussed so far about a man’s
daily life?
Attic Red Figure Kylix ca. 460-450 BC by the Penthesilea Painter
A pair of athletes leave a palaestra. One carries a bagged discus and raises
his bronze strigil or scraper. The other carries his cloak. On the wall hangs
an aryballos or container in which athletes kept oil to clean their bodies.
Daily Life for Citizen Females
A woman would rise early to tend to her children, organise
the slaves and prepare her husband’s lunch
While her husband was out during the day she would educate
her sons until they were old enough to go to school and teach
her daughters how to run a household.
If she was poor she might do household tasks such as
weaving or fetching water. However, most women would
have slaves to perform these tasks.
Except for weddings, funerals and certain festivals she could
not leave the house, not even to visit friends, and could only
communicate by sending a slave.
In the evening, if her husband came home alone, she would
dine with him. If he brought friends for a symposium, she
would be confined with her daughters to the gunaikeion.
Otherwise, he might be out at a friend’s symposium and not
arrive home until very late.
Her day was most likely very repetitive and boring.
Primary Sources 18-19
How do these sources support the ideas discussed so far about a woman’s
daily life?
19 White ground lekythos by
18 Attic Red Figure Cup, c.480-470 BC, the Achilles Painter, ca. 440
Scene from a gynaikeion. Women talk while BC – A woman mourning at grave.
sitting on chairs. Two play the aulos
(double reed instrument) and krotala
(rattle). A standing woman holds a mirror.
Living Conditions
Athenian houses were small and not fancy because Athenian society
was male dominated and men didn’t spend much time at home. Men
were highly praised for donating large sums of money for public
buildings, therefore more time and money was put into public
buildings than houses.
Houses were small, dark and unsanitary. The poor lived in lean-to
shacks.
Ordinary citizens lived in houses made of sun dried mud-brick with
stone foundations, clay roof tiles and dirt floors (stone floors for the
wealthy).
The rich had modest 2 storey houses based around a court yard.
Bathrooms and kitchens were rare. People cooked outside and
collected water from public fountains. Wealthier people had their
own well.
The walls were so soft burglars could dig through them, hence
burglars were called toichorychoi which means “wall diggers”.
The wall facing the street was bare with perhaps a small window high
up. Why? – privacy, keep out smells from street drains, kept out dust
(no rain in the hot months).
A courtyard in the centre allowed fresh air.
Often there was a shop at the front opening onto the
street.
The andron was the main room of the house (men
only). Here they lived, entertained and slept. Usually
the most lavishly decorated room. May have a
mosaic floor, couches (which doubled as beds), friezes
or tapestries on the walls.
Women’s quarters were a place to sleep, live and
work.
Light came from oil lamps
Rich houses had rooms for slaves or they slept on the
floor.
All houses had very little furniture.
All houses had a small altar for sacrifices to gods.
Walls were painted or white washed with maybe
some decorative lines at waist height.
Living Conditions
Primary Source 20
How does this source support the ideas discussed so far about housing?
Xenophon, Economics
Isomachus on his house: “‘Why, I decided first to show her the
possibilities of our house. For it contains few elaborate decorations,
Socrates; but the rooms are designed simply with the object of
providing as convenient receptacles as possible for the things that are to
fill them, and thus each room invited just what was suited to it. Thus
the store-room by the security of its position called for the most
valuable blankets and utensils, the dry covered rooms for the corn, the
cool for the wine, the well-lit for those works of art and vessels that
need light. I showed her decorated living-rooms for the family that are
cool in summer and warm in winter. I showed her that the whole house
fronts south, so that it was obvious that it is sunny in winter and shady
in summer. I showed her the women's quarters too, separated by a
bolted door from the men's, so that nothing which ought not to be
moved may be taken out, and that the servants may not breed without
our leave. For honest servants generally prove more loyal if they have a
family; but rogues, if they live in wedlock, become all the more prone to
mischief”
Education – Early Years
The aim of education was to produce a good Athenian male
– strong, fit, polite, well versed in poetry and music, and
honourable.
Schools existed in Athens from about 500BC and were
usually held at the home of the teacher.
Boys and girls spent the first 6 years of their life in the
gunaikeion being educated by their mother and
slaves/servants.
Girls remained here until marriage. They could usually play
music, count and read and write but their education was
centred around household management.
At about age 6 to 12 or 14, a boy went to primary school
He was taught by grammatistes (teacher of writing). His
education based around learning to read, write and count.
Boys wrote on a wooden tablet covered in wax with
a stylus and later they may use ink and papyrus. An
abacus was used for counting.
Learning was done by rote (memorising). Boys were
taught to recite the Iliad and Odyssey.
A rich family often hired a slave called a paidagogos
to supervise their son’s schooling. He escorted the
boy to school, carried his equipment, and stayed
during lessons to keep an eye on his behaviour.
A kitharistes (music teacher) taught a boy to play the
lyre (kithara) and the words of poetic songs. Singing
and playing musical instruments was very highly
valued. It was believed these activities had a
civilising effect on a man’s character and gave a
better sense of rhythm for fighting.
Education – Secondary and Tertiary
From age 12 or 14 to about age 18 a boy would attend secondary
school
This school was mainly based on physical training at the palaestra –
wrestling, running, boxing, long jump, discuss, javelin.
Other subjects included music, choral singing, dancing and literary
education.
All boys started military training at 18.
Children of poor citizens had a basic education in crafts and trades.
Wealthy boys might go to Sophists for a tertiary education.
Teachers from all over the Greek world gathered in Athens because it
was a “free and democratic” city. They charged high fees. They
taught young men to think, debate, argue, and challenge old beliefs.
Sophists lectured on subjects such as biology, astronomy, maths,
ethics, law and politics.
They taught the very important skill of oratory and public speaking to
“convert” others. Sophists were very unpopular with traditionalists
because they were seen as morally corrupt.
Primary Source 21
How does this source support the ideas discussed so far about education?
Plato, Protagoras
Protagoras, a Sophist, is discussing with Socrates, a philosopher, how
boys are educated in Athens:
Education and admonition commence in the first years of childhood, and
last to the very end of life. Mother and nurse and father and tutor are
vying with one another about the improvement of the child as soon as
ever he is able to understand what is being said to him… And if he obeys,
well and good; if not, he is straightened by threats and blows, like a
piece of bent or warped wood. At a later stage they send him to
teachers, and enjoin them to see to his manners even more than to his
reading and music; and the teachers do as they are desired. And when
the boy has learned his letters and is beginning to understand what is
written, as before he understood only what was spoken, they put into his
hands the works of great poets, which he reads sitting on a bench at
school; in these are contained many admonitions, and many tales, and
praises, and encomia of ancient famous men, which he is required to
learn by heart, in order that he may imitate or emulate them and desire
to become like them.
Primary Source 21
How does this source support the ideas discussed so far about education?
Plato, Protagoras - continued
Then, again, the teachers of the lyre take similar care that their
young disciple is temperate and gets into no mischief; and when they
have taught him the use of the lyre, they introduce him to the
poems of other excellent poets, who are the lyric poets; and these
they set to music, and make their harmonies and rhythms quite
familiar to the children's souls, in order that they may learn to be
more gentle, and harmonious, and rhythmical, and so more fitted for
speech and action; for the life of man in every part has need of
harmony and rhythm. Then they send them to the master of
gymnastic, in order that their bodies may better minister to the
virtuous mind, and that they may not be compelled through bodily
weakness to play the coward in war or on any other occasion. This is
what is done by those who have the means, and those who have the
means are the rich; their children begin to go to school soonest and
leave off latest.
Primary Source 22
How does this source support the ideas discussed so far about education?
Attic Red Figure
Kalyx Krater, 440
B.C.
Woman with
attendants reading
from a scroll.
Entertainment - Theatre
The main forms of entertainment in ancient Athens for citizen males
were the theatre and symposia.
Plays were performed during festivals to Dionysus (the Greater Dionysia
and the Lenaia)
There were competitions – 3 tragic playwrights and 5 comedic
playwrights would compete for prizes
The tragic playwrights would each write 3 tragedies (themed around
myths, men’s relationship with the gods, etc) and one satyr play – a work
with slapstick as light relief after all the serious plays. Tragic
playwrights included Sophocles, Euripides and Aeschylus.
The comic playwrights wrote one play each. They addressed serious
issues such as war, but in a slap-stick or humorous way. The most
famous was Aristophanes.
Actors wore large painted masks so their expressions could be seen
from a distance. Comedic masks could be very grotesque.
Comedic actors might have padded “fat suits’ or large phalloi
There were only 3 or 4 actors in each play
There was also a chorus that performed in the orchestra of the
theatre. This was a trained group of singers and dancers.
Entertainment - Symposia
Symposia were an extremely popular form of entertainment for citizen
males
Guests reclined on 3 couches in the andron. Those with the highest
status sat on the summus, the next group on the medius and those of
lowest status sat on the imus.
Food was served first. It was set out on 3-legged tables. A typical
menu might include sea urchins with olives, garlic and radishes, tuna with
herb stuffing, meat with cheese and aniseed, fruit and dandelion salad
and assorted cakes – poppy, linseed, sesame, honey etc.
Then the food was taken away, guests prayed and made libations to the
gods and wore garlands of flowers.
They chose a symposiarch to enforce the rules. He decided how much
each person could drink.
Wine was mixed with water (normally 1 to 3).
Guests would play games such as the capping game (when each man had
to come up with a better line of poetry than the previous man) or
kottabos (where they flicked the dregs of their wine at a target).
If drunk enough they might dance the kordax, which involved dancing in
a circle, hoping on one leg, and punching oneself in the stomach.
Entertainment could include flute girls or boys, hetairai and even hired
acrobats or jugglers
Primary Source 23
How does this source support the ideas discussed so far about symposia?
Attic Red Figure Drinking Cup attributed to the Triptolemos Painter, c490 BC
Primary Source 24
How does this source support the ideas discussed so far about symposia?
Xenophon, Symposium
The tables were taken away, and they poured a libation and sang a
hymn. In came a man from Syracuse to entertain them, bringing
with him a girl who was an expert flute-player, a dancing-girl who
could perform acrobatic feats, and a very charming boy who played
the lyre extremely well and could also dance. The man made a
living by exhibiting these remarkable performers…
And then a hoop was brought in with sharp knives stuck through it
all round. The dancing girl turned somersaults in and out of this,
blades and all; the audience were afraid she would hurt herself,
but she went through her routine with panache and completed it
without a scratch.