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Primary Source Analysis:
Rise of Greek Civilization
Name: ___________________________
Period: _____
Part I: Directions: Read each primary source and answer the related questions below.
Source 1:
(a) Aristotle: On a Good Wife,
from Oikonomikos, c. 330 BCE
A good wife should be the mistress of her home, having under her care all that is within it, according to the rules we
have laid down. She should allow none to enter without her husband's knowledge, dreading above all things the
gossip of gadding women, which tends to poison the soul. She alone should have knowledge of what happens within.
She must exercise control of the money spent on such festivities as her husband has approved---keeping, moreover,
within the limit set by law upon expenditure, dress, and ornament---and remembering that beauty depends not on
costliness of raiment. Nor does abundance of gold so conduce to the praise of a woman as self-control in all that she
does. This, then, is the province over which a woman should be minded to bear an orderly rule; for it seems not fitting
that a man should know all that passes within the house. But in all other matters, let it be her aim to obey her husband;
giving no heed to public affairs, nor having any part in arranging the marriages of her children. Rather, when the time
shall come to give or receive in marriage sons or daughters, let her then hearken to her husband in all respects, and
agreeing with him obey his wishes. It is fitting that a woman of a well-ordered life should consider that her husband's
wishes are as laws appointed for her by divine will, along with the marriage state and the fortune she shares. If she
endures them with patience and gentleness, she will rule her home with ease; otherwise, not so easily. Therefore not
only when her husband is in prosperity and good report must she be in agreement with him, and to render him the
service he wills, but also in times of adversity. If, through sickness or fault of judgement, his good fortune fails, then
must she show her quality, encouraging him ever with words of cheer and yielding him obedience in all fitting ways--only let her do nothing base or unworthy. Let her refrain from all complaint, nor charge him with the wrong, but
rather attribute everything of this kind to sickness or ignorance or accidental errors. Therefore, she will serve him
more assiduously than if she had been a slave bought and taken home. For he has indeed bought her with a great
price--with partnership in his life and in the procreation of children....Let her bethink herself how Alcestis would
never have attained such renown nor Penelope have deserved all the high praises bestowed on her had not their
husbands known adversity. To find partners in prosperity is easy enough; but only the best women are ready to share
in adversity.Such then is the pattern of the rules and ways of living which a good wife will observe. And the rules
which a good husband will follow in treatment of his wife will be similar; seeing that she has entered his home like a
suppliant from without, and is pledged to be the partner of his life and parenthood; and that the offspring she leaves
behind her will bear the names of their parents, her name as well as his. And what could be more divine than this, or
more desired by a man of sound mind, than to beget by a noble and honored wife children who shall be the most loyal
supporters and discreet guardians of their parents in old age, and the preservers of the whole house? Rightly reared by
father and mother, children will grow up virtuous, as those who have treated them piously and righteously deserve
that they should; but parents who observe not these precepts will be losers thereby. For unless parents have given their
children an example how to live, the children in their turn will be able to offer a fair and specious excuse for
undutifulness. Such parents will risk being rejected by their offspring for their evil lives, and thus bring destruction
upon their own heads. Therefore his wife's training should be the object of a man's unstinting care; that so far as is
possible their children may spring from the noblest of stock. For it is only by this means that each mortal,
successively produced, participates in immortality; and that petitions and prayers continue to be offered to ancestral
gods. So that he who thinks lightly of this would seem also to be slighting the gods. For their sake then, in whose
presence he offered sacrifice and led his wife home, promising to honor her far above all others saving his parents, a
man must have care for wife and children. Now a virtuous wife is best honored when she sees that her husband is
faithful to her, and has no preference for another woman; but before all others loves and trusts her and holds her as his
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own. And so much the more will the woman seek to be what he accounts her. If she perceives that her husband's
affection for her is faithful and righteous, she too will be faithful and righteous towards him. Therefore it befits not a
man of sound mind to bestow his person promiscuously, or have random intercourse with women; for otherwise the
base-born will share in the rights of his lawful children, and his wife will be robbed of her honor due, and shame be
attached to his sons. And it is fitting that he should approach his wife in honor, full of self-restraint and awe; and in
his conversation with her, should use only the words of a right-minded man, suggesting only such acts as are
themselves lawful and honorable. And if through ignorance she has done wrong, he should advise her of it in a
courteous and modest manner. For of fear there are two kinds. The fear which virtuous and honorable sons feel
towards their fathers, and loyal citizens towards right-minded rulers, has for its companions reverence and modesty;
but the other kind, felt by slaves for masters and by subjects for despots who treat them with injustice and wrong, is
associated with hostility and hatred. By choosing the better of all these alternatives a husband should secure the
agreement, loyalty, and devotion of his wife, so that whether he himself is present or not, there may be no difference
in her attitude towards him, since she realizes that they are alike guardians of the common interests; and so when he is
away she may feel that to her no man is kinder or more virtuous or more truly hers than her own husband. And if the
husband learns first to master himself, he will thereby become his wife's best guide in all the affairs of life, and will
teach her to follow his example.
Source:
from Aristotle, The Politics & Economics of Aristotle, Edward English Walford & John Gillies, trans., (London: G.
Bell & Sons, 1908).Scanned by: J. S. Arkenberg, Dept. of History, Cal. State Fullerton. Prof. Arkenberg has
modernized the text
Questions:
What does this reading from Aristotle reveal about Ancient Greek culture and social class?
Alston
Source 2:
(b) Herodotus: Artemisia at Salamis, 480 BCE
VII.99: Of the other lower officers I shall make no mention, since no necessity is laid on me; but I must speak of a
certain leader named Artemisia, whose participation in the attack upon Hellas, notwithstanding that she was a woman,
moves my special wonder. She had obtained the sovereign power after the death of her husband; and, though she had
now a son grown up, yet her brave spirit and manly daring sent her forth to the war, when no need required her to
adventure. Her name, as I said, was Artemisia, and she was the daughter of Lygdamis; by race she was on his side a
Halicarnassian, though by her mother a Cretan. She ruled over the Halicarnassians, the men of Cos, of Nisyrus, and of
Calydna; and the five triremes which she furnished to the Persians were, next to the Sidonian, the most famous ships
in the fleet. She likewise gave to Xerxes sounder counsel than any of his other allies. Now the cities over which I have
mentioned that she bore sway were one and all Dorian; for the Halicarnassians were colonists from Troizen, while the
remainder were from Epidauros. Thus much concerning the sea-force.
VIII.68: Mardonius accordingly went round the entire assemblage, beginning with the Sidonian monarch, and asked
this question; to which all gave the same answer, advising to engage the Hellenes, except only Artemisia, who spoke
as follows:
"Say to the king, Mardonius, that these are my words to him: I was not the least brave of those who fought at Euboia,
nor were my achievements there among the meanest; it is my right, therefore, O my lord, to tell you plainly what I
think to be most for your advantage now. This then is my advice:
"Spare your ships, and do not risk a battle; for these people are as much superior to your people in seamanship, as
men to women. What so great need is there for you to incur hazard at sea? Are you not master of Athens, for which
you did undertake your expedition? Is not Hellas subject to you? Not a soul now resists your advance. They who once
resisted, were handled even as they deserved. Now learn how I expect that affairs will go with your adversaries. If you
are not over-hasty to engage with them by sea, but will keep your fleet near the land, then whether you stay as you
are, or march forward towards the Peloponnesos, you will easily accomplish all for which you are come here. The
Hellenes cannot hold out against you very long; you will soon part them asunder, and scatter them to their several
homes. In the island where they lie, I hear they have no food in store; nor is it likely, if your land force begins its
march towards the Peloponnesos, that they will remain quietly where they are---at least such as come from that
region. Of a surety they will not greatly trouble themselves to give battle on behalf of the Athenians. On the other
hand, if you are hasty to fight, I tremble lest the defeat of your sea force bring harm likewise to your land army. This,
too, you should remember, O king; good masters are apt to have bad servants, and bad masters good ones. Now, as
you are the best of men, your servants must needs be a sorry set. These Egyptians, Cyprians, Cilicians, and
Pamphylians, who are counted in the number of your subject-allies, of how little service are they to you!"
VIII.69: As Artemisia spoke, they who wished her well were greatly troubled concerning her words, thinking that she
would suffer some hurt at the king's hands, because she exhorted him not to risk a battle; they, on the other hand, who
disliked and envied her, favored as she was by the king above all the rest of the allies, rejoiced at her declaration,
expecting that her life would be the forfeit. But Xerxes, when the words of the several speakers were reported to him,
was pleased beyond all others with the reply of Artemisia; and whereas, even before this, he had always esteemed her
much, he now praised her more than ever. Nevertheless, he gave orders that the advice of the greater number should
be followed; for he thought that at Euboia the fleet had not done its best, because he himself was not there to see--whereas this time he resolved that he would be an eye-witness of the combat.
VIII.87: What part the several nations, whether Hellene or barbarian, took in the combat, I am not able to say for
certain; Artemisia, however, I know, distinguished herself in such a way as raised her even higher than she stood
before in the esteem of the king. For after confusion had spread throughout the whole of the king's fleet, and her ship
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was closely pursued by an Athenian trireme, she, having no way to fly, since in front of her were a number of friendly
vessels, and she was nearest of all the Persians to the enemy, resolved on a measure which in fact proved her safety.
Pressed by the Athenian pursuer, she bore straight against one of the ships of her own party, a Calyndian, which had
Damasiyourmus, the Calyndian king, himself on board. I cannot say whether she had had any quarrel with the man
while the fleet was at the Hellespont, or no---neither can I decide whether she of set purpose attacked his vessel, or
whether it merely chanced that the Calyndian ship came in her way---but certain it is that she bore down upon his
vessel and sank it, and that thereby she had the good fortune to procure herself a double advantage. For the
commander of the Athenian trireme, when he saw her bear down on one of the enemy's fleet, thought immediately
that her vessel was a Hellene, or else had deserted from the Persians, and was now fighting on the Hellene side; he
therefore gave up the chase, and turned away to attack others.
VIII.88: Thus in the first place she saved her life by the action, and was enabled to get clear off from the battle; while
further, it fell out that in the very act of doing the king an injury she raised herself to a greater height than ever in his
esteem. For as Xerxes beheld the fight, he remarked (it is said) the destruction of the vessel, whereupon the
bystanders observed to him--- "See, master, how well Artemisia fights, and how she has just sunk a ship of the
enemy?" Then Xerxes asked if it were really Artemisia's doing; and they answered, "Certainly; for they knew her
ensign"---while all made sure that the sunken vessel belonged to the opposite side. Everything, it is said, conspired to
prosper the queen---it was especially fortunate for her that not one of those on board the Calyndian ship survived to
become her accuser. Xerxes, they say, in reply to the remarks made to him, observed: "My men have behaved like
women, my women like men!"
Source:
From: Herodotus, The History, George Rawlinson, trans., (New York: Dutton & Co., 1862).
Scanned by: J. S. Arkenberg, Dept. of History, Cal. State Fullerton. Prof. Arkenberg has modernized the text.
Question:
What does the source of this conflict reveal about the time period? What values do the civilizations at war share?
What advancements in technology and war have emerged?
What does this account reveal about Greek intellect and record keeping? What was the purpose of writing this document?
Alston
Source 3:
(c.) Excerpt from “The Apology”
From The Dialogues of Plato Volume 2
Speech given by Socrates
Let us reflect in another way, and we shall see that there is great reason to hope that death is a good; for one of two
things, either death is a state of nothingness and utter unconsciousness, or, as men say, there is a change and migration
of the soul from this world to another. Now if you suppose that there is no consciousness, but a sleep like the sleep of
him who is undisturbed even by dreams, death will be an unspeakable gain. For if a person were to select the night in
which his sleep was undisturbed even by dreams, and were to compare with this the other days and nights of his life,
and then were to tell us how many days and nights he had passed in the course of his life better and more pleasantly
than this one, I think that any man, I will not say a private man, but the greatest king will not find many such days or
nights, when compared to the others. Now if death be of such a nature, I say that to die is gain; for eternity is then
only a single night. But if death is the journey to another place, and there, as men say, all the dead abide, what good,
O my friends and judges, can be greater than this? If indeed when the pilgrim arrives in the world below, he is
delivered from the professors of justice in this world, and finds the true judges who are said to give judgement there . .
. that pilgrimage will be worth taking. What would not a man give if he might converse with Orpheus and Musaeus (5)
and Hesiod (6) and Homer? Nay, if this be true, let me die again and again! . . . Above all, I shall then be able to
continue my search into true and false knowledge; as in this world, so also in the next; and I shall find out who is
wise, and who pretends to be wise, and is not. . . . In another world they do not put a man to death for asking
questions: assuredly not. For besides being happier than we are, they will also be immortal, if what is said is true.
Wherefore, O judges, be of good cheer about death, and know of a certainty, that no evil can happen to a good man,
either in life or after death. He and his are not neglected by the gods; nor has my own approaching end happened by
mere chance. But I see clearly that the time had arrived when it was better for me to die and be released from trouble.
...
The hour of departure has arrived, and we go our separate ways, I to die, and you to live. Which of these two is better
only God knows.
Questions:
What does this document reveal about Greek intellectual advancements as well as religious beliefs?
What is shown about Greeks political systems based on this account? Explain.
Alston
Source 4:
(c) Pericles’ Funeral Oration (from Thucydides, 430 B. C. E.)
Background: Pericles was one of the greatest leaders in the history of Athens. Pericles was a firm believer of Athens superiority over other Greek
city-states. He was instrumental in rebuilding Athens after the Persian wars, creating an Athenian empire, and the building of the infamous
Parthenon to Athens’ protector, the goddess of wisdom Athena. At the end of the first year of the Peloponnesian War, the Athenians held, as was their
custom, an elaborate funeral for all those killed in the war. The funeral oration over these dead was delivered by who else, the brilliant and
charismatic politician and general, Pericles, who perished a little bit later in the horrifying plague that decimated Athens the next year. The Funeral
Oration is the classic statement of Athenian ideology, containing practically in full the patriotic sentiment felt by most Athenians.
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I have no wish to make a long speech on subjects familiar to you all: so I shall say nothing about the warlike deeds by which we
acquired our power or the battles in which we or our fathers gallantly resisted our enemies, Greek or foreign. What I want to do is, in
the first place, to discuss the spirit in which we faced our trials and also our constitution and the way of life which has made us great.
After that I shall speak in praise of the dead, believing that this kind of speech is not inappropriate to the present occasion, and that
this whole assembly, of citizens and foreigners, may listen to it with advantage.
Let me say that our system of government does not copy the institutions of our neighbors. It is more the case of our being a model to
others, than of our imitating anyone else. Our constitution is called a democracy because power is in the hands not of a minority but
of the whole people. When it is a question of settling private disputes, everyone is equal before the law; when it is a question of
putting one person before another in positions of public responsibility, what counts is not membership of a particular class, but the
actual ability which the man possesses. No one, so long as he has it in him to be of service to the state, is kept in political obscurity
because of poverty. And, just as our political life is free and open, so is our day-to-day life in our relations with each other. We do not
get into a state with our next-door neighbor if he enjoys himself in his own way, nor do we give him the kind of black looks which,
though they do no real harm, still do hurt people’s feelings. We are free and tolerant in our private lives; but in public affairs we keep
to the law. This is because it commands our deep respect.
We give our obedience to those whom we put in positions of authority, and we obey the laws themselves, especially those which are
for the protection of the oppressed, and those unwritten laws which it is an acknowledged shame to break.
And here is another point. When our work is over, we are in a position to enjoy all kinds of recreation for our spirits. There are
various kinds of contests and sacrifices regularly throughout the year; in our own homes we find a beauty and a good taste which
delight us every day and which drive away our cares. Then the greatness of our city brings it about that all the good things from all
over the world flow in to us, so that to us it seems just a natural to enjoy foreign goods as our own local products . . . .
Our love of what is beautiful does not lead to extravagance; our love of the things of the mind does not make us soft. We regard
wealth as something to be properly used, rather than as something to boast about. As for poverty, no one need be ashamed to admit it:
the real shame is in not taking practical measures to escape from it. Here each individual is interested not only in his own affairs but
in the affairs of the state as well; even those who are mostly occupied with their own business are extremely well informed on general
politics—this is a peculiarity of ours: we do not say that a man who takes no interest in politics is a man who minds his own business;
we say that he has no business here at all. We Athenians, in our own persons, take our decisions on policy or submit them to proper
discussions: for we do not think that there is an incompatibility between words and deeds; the worst thing is to rush into action before
the consequences have been properly debated. And this is another point where we differ from other people. We are capable at the
same time of taking risks and of estimating them beforehand. Others are brave out of ignorance; and, when they stop to think, they
begin to fear. But the man who can most truly be accounted brave is he who best knows the meaning of what is sweet in life and of
what is terrible, and then goes out undeterred to meet what is to come.
Again, in questions of general good feeling there is a great contrast between us and most other people. We make friends by doing
good to others, not be receiving good from them. This makes our friendship all the more reliable, since we want to keep alive the
gratitude of those who are in our debt by showing continued goodwill to them: whereas the feelings of one who owes us something
lack the same enthusiasm, since he knows that, when he repays our kindness, it will be more like paying back a debt than giving
something spontaneously. We are unique in this. When we do kindnesses to others, we do not do them out of any calculations of profit
or loss: we do them without afterthought, relying on our free liberality. Taking everything together, then, I declare that our city is an
education to Greece, and I declare that in my opinion each single one of our citizens, in all the manifold aspects of life, is able to
show himself the rightful lord and owner of his own person, and do this, moreover, with exceptional grace and exceptional versatility.
And to show that this is no empty boasting for the present occasion, but real tangible fact, you have only to consider the power which
our city possesses and which has been won by those very qualities which I have mentioned. Athens, alone of the states we know,
comes to her testing time in a greatness that surpasses what was imagined of her. In her case, and in her case alone, no invading
enemy is ashamed at being defeated, and no subject can complain of being governed by people unfit for their responsibilities. Mighty
indeed are the marks and monuments of our empire which we have left. Future ages will wonder at us, as the present age wonders at
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us now. We do not need the praises of a Homer, or of anyone else whose words may delight us for the moment, but whose estimation
of facts will fall short of what is really true. For our adventurous spirit has forced an entry into every sea and into every land; and
everywhere we have left behind us everlasting memorials of good done to our friends or suffering inflicted on our enemies. This,
then, is the kind of city for which these men, who could not bear the thought of losing her, nobly fought and nobly died . . . .
Perhaps I should say a word or two on the duties of women to those among you who are now widowed. I can say all I have to say in a
short word of advice. Your great glory is not to be inferior to what God has made you, and the greatest glory of a woman is to be least
talked about by men, whether they are praising you or criticizing you. I have now, as the law demanded, said what I had to say. For
the time being our offerings to the dead have been made, and for the future their children will be supported at the public expense by
the city, until they come of age. This is the crown and prize which she offers, both to the dead and to their children, for the ordeals
which they have faced. Where the rewards of valor are the greatest, there you wil find also the best and bravest spirits among the
people. And now, when you have mourned for your dear sons, you must depart.
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Questions:
According to Pericles, what precisely makes Athens great?
What are the responsibilities of Athenian citizenship as described by Pericles? What does this reveal about Greek politics and government?
Source 5:
(e.) the Parthenon
Questions:
Alston
What does this architectural structure reveal about ancient Greek art, culture, and intellect?
Part II:
Directions: Prepare a presentation to your classmates that will explain the PERSIA (political, economic, religious, social,
intellectual, and artistic) influences of your time period. Explain how the documents reveal these elements of culture.