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<?xml version="1.0" encoding="UTF-8"?><rss version="2.0" xmlns:content="http://purl.org/rss/1.0/modules/content/" xmlns:wfw="http://wellformedweb.org/CommentAPI/" xmlns:dc="http://purl.org/dc/elements/1.1/" xmlns:atom="http://www.w3.org/2005/Atom" xmlns:sy="http://purl.org/rss/1.0/modules/syndication/" xmlns:slash="http://purl.org/rss/1.0/modules/slash/" > <channel> <title>Eurykleia</title> <atom:link href="https://eurykleiaen.hypotheses.org/feed" rel="self" type="application/rss+xml" /> <link>https://eurykleiaen.hypotheses.org</link> <description>Those who had a name</description> <lastBuildDate>Sat, 10 Apr 2021 10:04:12 +0000</lastBuildDate> <language>en-US</language> <sy:updatePeriod> hourly </sy:updatePeriod> <sy:updateFrequency> 1 </sy:updateFrequency> <generator>https://wordpress.org?v=6.7.2</generator> <item> <title>Gender studies in Antiquity. The Archives of the Bryn Mawr Classical Review (2000-2020)</title> <link>https://eurykleiaen.hypotheses.org/204</link> <comments>https://eurykleiaen.hypotheses.org/204#respond</comments> <dc:creator><![CDATA[Violaine Sebillotte]]></dc:creator> <pubDate>Sat, 10 Apr 2021 10:04:11 +0000</pubDate> <category><![CDATA[Billets]]></category> <guid isPermaLink="false">https://eurykleiaen.hypotheses.org/?p=204</guid> <description><![CDATA[The Bryn Mawr Classical Review, which has been operating with remarkable stability since its founding in 1990, is a valuable tool for reviewing studies in the history of women, gender, and sexuality in Antiquity....]]></description> <content:encoded><![CDATA[ The Bryn Mawr Classical Review, which has been operating with remarkable stability since its founding in 1990, is a valuable tool for reviewing studies in the history of women, gender, and sexuality in Antiquity. This article analyses the 377 reviews of publications identified as being in the field of gender and sexuality for the years 2000-2020, i.e. about 3% of the 11,354 reviews posted online. It analyses the evolutions over the period, the languages of scientific production on gender, the dominant themes and, critically, questions the disciplinary field that (mainly European and North American) scientists build, via this extremely well-distributed digital bibliographical tool. By adding important works that are absent from the Bryn Mawr Classical Review website, this article provides a valuable bibliographical tool for students as well as specialists. Genre & Histoire, 26, <a href="https://journals.openedition.org/genrehistoire/5539">Combats, débats, transmission : les 20 ans de Mnémosyne</a> ]]></content:encoded> <wfw:commentRss>https://eurykleiaen.hypotheses.org/204/feed</wfw:commentRss> <slash:comments>0</slash:comments> </item> <item> <title>Phanostrate, physician</title> <link>https://eurykleiaen.hypotheses.org/187</link> <comments>https://eurykleiaen.hypotheses.org/187#respond</comments> <dc:creator><![CDATA[Violaine Sebillotte]]></dc:creator> <pubDate>Sun, 17 Feb 2019 10:00:03 +0000</pubDate> <category><![CDATA[Billets]]></category> <guid isPermaLink="false">https://eurykleiaen.hypotheses.org/?p=187</guid> <description><![CDATA[Send by Juliana Magalhães dos Santos, Pesquisadora NEREIDA/UFF (Brazil) Phanostrate, coming from Milete, proves that it is. Although it is unclear what her family and social associations were, what stands out from the documents...]]></description> <content:encoded><![CDATA[Send by Juliana Magalhães dos Santos, Pesquisadora NEREIDA/UFF (Brazil) Phanostrate, coming from Milete, proves that it is. Although it is unclear what her family and social associations were, what stands out from the documents is the services provided by saving lives. Two marble stelae, one in Acharnai (present Menidi) dating from the fourth century BC and another on the southern slope of the Acropolis present votive dedications associated with the doctor thanking the health care of the dedicators and family. These documents attest to the confidence in Phanostrate’s work and abilities, associating the physician’s actions with Hippocratic precepts (Airs, Waters, Places, 2) and by acting through the healing hand of Asclepius [IG II³ 4700; IG II² 4368]. It can be seen from the dedication and iconographic representations that Phanostrate’s work was linked to the health of women and children in early childhood, and she may even have counted on the help of assistants (female figure named Antiphale in IG II² 6873). ]]></content:encoded> <wfw:commentRss>https://eurykleiaen.hypotheses.org/187/feed</wfw:commentRss> <slash:comments>0</slash:comments> </item> <item> <title>A critical Review of Hancock-Jones (R.), Menashe (D), Renshaw (J.), OCR Classical Civilisation. GCSE Route 2 : Women in the Ancient World. – Londres : Bloomsbury, 2017</title> <link>https://eurykleiaen.hypotheses.org/152</link> <comments>https://eurykleiaen.hypotheses.org/152#respond</comments> <dc:creator><![CDATA[Violaine Sebillotte]]></dc:creator> <pubDate>Thu, 13 Sep 2018 14:47:57 +0000</pubDate> <category><![CDATA[Billets]]></category> <guid isPermaLink="false">http://eurykleiaen.hypotheses.org/?p=152</guid> <description><![CDATA[A review (in French) of this book has been published on the website of Revue des Etudes Anciennes.   To read it, click here.    ]]></description> <content:encoded><![CDATA[A review (in French) of this book has been published on the website of Revue des Etudes Anciennes.   To read it, click <a href="http://www.revue-etudes-anciennes.fr/hancock-jones-r-menashe-d-renshaw-j-ocr-classical-civilisation-gcse-route-2-women-in-the-ancient-world-londres-bloomsbury-2017-xii468-p-fig-index-bloomsbury-classical/">here</a>.     ]]></content:encoded> <wfw:commentRss>https://eurykleiaen.hypotheses.org/152/feed</wfw:commentRss> <slash:comments>0</slash:comments> </item> <item> <title>How can we name women? Hélène Brion (1882-1962) and the prospect of a feminist Encyclopaedia</title> <link>https://eurykleiaen.hypotheses.org/135</link> <comments>https://eurykleiaen.hypotheses.org/135#respond</comments> <dc:creator><![CDATA[Violaine Sebillotte]]></dc:creator> <pubDate>Tue, 01 May 2018 11:39:44 +0000</pubDate> <category><![CDATA[Billets]]></category> <guid isPermaLink="false">http://eurykleiaen.hypotheses.org/?p=135</guid> <description><![CDATA[Schoolteacher, syndicalist and pacifist, Hélène Brion aimed to compile a Feminist Encyclopaedia, which she began in 1902 but left uncompleted.[1] The task she had taken on was admittedly immense: to inventory all the women...]]></description> <content:encoded><![CDATA[Schoolteacher, syndicalist and pacifist, Hélène Brion aimed to compile a Feminist Encyclopaedia, which she began in 1902 but left uncompleted.[1] The task she had taken on was admittedly immense: to inventory all the women whom she deemed remarkable for their actions as well as for the acknowledgement they had garnered in any field. She set out to gather numberless press clippings, which she pasted (in no particular order) in notebooks now preserved in the National Archives and the Marguerite Durand Library. By seeking to map out any potentially illustrious woman, Hélène Brion came to face a considerable challenge: how can we name them? By their first or last name? In one notebook held in the Marguerite Durand Library she writes: “Listing women under the name of their husband or father is a major blunder I have made in this book. I quickly realized that the only name that is proper to a woman is her first name; in fact too, many women sacrifice even their first name on the holy altar of marriage. Instead of Mrs. Lucie So-and-so, they become Mrs. Robert What’s-his-name: so great is the spirit of servility in women still.” This was in July 1950, over forty years after she began the project. It remains a core question of the Eurykleia project: naming women is to do away with any bond of subordination and give them a reality, an existence: a true place in history. [1] On Hélène Brion, see C. Avrane, “Hélène Brion, une institutrice féministe”, Bulletin Archives du féminisme, n°5, June 2003 (URL : http://www.archivesdufeminisme.fr/ressources-en-ligne/articles-et-comptes-rendus/articles-historiques/avrane-c-helene-brion-institutrice-feministe/); C. Avrane and Ch. Bard, “Brion Hélène”, Dictionnaire des féministes. France XVIIIe-XXIe siècles, ed. Ch. Bard et S. Chaperon, 2017 ]]></content:encoded> <wfw:commentRss>https://eurykleiaen.hypotheses.org/135/feed</wfw:commentRss> <slash:comments>0</slash:comments> </item> <item> <title>Eurykleia (EN)</title> <link>https://eurykleiaen.hypotheses.org/1</link> <comments>https://eurykleiaen.hypotheses.org/1#comments</comments> <dc:creator><![CDATA[Violaine Sebillotte]]></dc:creator> <pubDate>Tue, 28 Nov 2017 13:27:31 +0000</pubDate> <category><![CDATA[Billets]]></category> <guid isPermaLink="false">http://eurykleiaen.hypotheses.org/?p=1</guid> <description><![CDATA[Within the framework of the quinquennial of the UMR 8210 ANHIMA, the programme “Gender & Politics: the Ancient laboratory”, which extends the programme of the preceding quadrennial “Gender Logics in Greek and Roman Antiquity”,...]]></description> <content:encoded><![CDATA[Within the framework of the quinquennial of the UMR 8210 ANHIMA, the programme “Gender & Politics: the Ancient laboratory”, which extends the programme of the preceding quadrennial “Gender Logics in Greek and Roman Antiquity”, develops an online database on women of Greek and Roman Antiquity from the 8th century BCE to the 5th century CE. The purpose of this database is the wide circulation of the Ancient documents (texts collected from the process of manuscript transmission; papyrus; stone, metal, or ceramic inscriptions; currency; etc.) that present or even interpret the actions of the women who are named. The goal is to understand and analyze the variety of the situations and the reception of the actions of Ancient women, and thus to gain a better grasp of the complexity of social behavior. “Eurykleia: Those Women Who Had a Name,” is an international project for a database of all the Greek women identified by their names. The idea is to show that women are found in primary sources (and not as in dictionaries or encyclopedias, in the synthetic or generalizing view of a historian) and, therefore, are always results of a mise en scène. The Project seeks to collect the data document by document, considering all kind of sources: texts from the manuscript tradition, epigraphy, papyrology, graffiti on vases, etc. The goal is to compare the social and discursive practices when speaking of, identifying, considering, or describing women. The Project also aims to make room for non-dominant written traditions, those that often include women (poetry, private inscriptions, papyri, graffiti..). We expect to find women in a range of situations, “neither mute nor hidden”, exercising a variety of social functions and activities, and seen from a variety of different angles. The Eurykleia Project proceeds from questions asked of Antiquity in a gender perspective: What does gender do to women in Antiquity? In other words, what gender, understood as the social construction of women, specific to each form of writing practice, does to women as individuals? ]]></content:encoded> <wfw:commentRss>https://eurykleiaen.hypotheses.org/1/feed</wfw:commentRss> <slash:comments>1</slash:comments> </item> <item> <title>Thematic dossier “To leave one’s name: women and acts of memory in ancient societies”, Pallas. Revue d’études antiques, 99, 2015, pp. 9-131</title> <link>https://eurykleiaen.hypotheses.org/37</link> <comments>https://eurykleiaen.hypotheses.org/37#respond</comments> <dc:creator><![CDATA[Violaine Sebillotte]]></dc:creator> <pubDate>Tue, 31 Oct 2017 19:19:29 +0000</pubDate> <category><![CDATA[Billets]]></category> <guid isPermaLink="false">http://eurykleiaen.hypotheses.org/?p=37</guid> <description><![CDATA[A reading abstract by Isabelle Pernin, published in the review Clio FGH, 45/2017, pp. 309-311 (in French in the text): “Made up of eight contributions, this collection of articles is the result of a...]]></description> <content:encoded><![CDATA[A reading abstract by Isabelle Pernin, published in the review Clio FGH, 45/2017, pp. 309-311 (in French in the text): “Made up of eight contributions, this collection of articles is the result of a study day organized in Toulouse in April 2014 by members of the TRACES (UMR 5608), ANHIMA (UMR 8210), and PLH-ERASME (EA 4601) laboratories, but it is also the product of a study group gathered around a vaster enterprise at the Université Paris 1 Panthéon-Sorbonne, Eurykleia, which beyond the aforementioned teams also involves the ARCHIMÈDE laboratory (UMR 7044). The researchers Sandra Boehringer, Adeline Grand-Clément, Sandra Péré-Noguès, and Violaine Sebillotte Cuchet, all with a long-standing commitment to gender studies, have joined forces to study the particular way in which the Greeks and the Romans “named” women. Their initial postulate is doubly appalling. The ancient tradition itself has largely deprived women of their due share in kleos (glory, renown). In their introduction, the authors recall J. Oulhen’s 2009 assessment: in Attic prosopography alone, women represent a mere tenth of the names recorded in the LGPN (Lexicon of Greek Personal Names). Besides, recent historiography has mishandled the presence of women in its sources. But although they have been forgotten, unidentified or misidentified, or, in the manner of caricatures, almost systematically assimilated to courtesans, their appearance in sources as well as in Greek societies deserves to be at least re-evaluated; especially with the help of the intellectual tools that several decades of gender studies have produced. […]” ]]></content:encoded> <wfw:commentRss>https://eurykleiaen.hypotheses.org/37/feed</wfw:commentRss> <slash:comments>0</slash:comments> </item> <item> <title>Menia, daughter of Phanteios, landowner in Thespies</title> <link>https://eurykleiaen.hypotheses.org/40</link> <comments>https://eurykleiaen.hypotheses.org/40#respond</comments> <dc:creator><![CDATA[Violaine Sebillotte]]></dc:creator> <pubDate>Mon, 30 Oct 2017 19:29:52 +0000</pubDate> <category><![CDATA[Billets]]></category> <guid isPermaLink="false">http://eurykleiaen.hypotheses.org/?p=40</guid> <description><![CDATA[Concerning the purchase of a plot of land belonging to Menia, daughter of Phanteios, and located on the Aloia. The document also concerns the leasing of land belonging to Menia, rented out by Ari..idas,...]]></description> <content:encoded><![CDATA[Concerning the purchase of a plot of land belonging to Menia, daughter of Phanteios, and located on the Aloia. The document also concerns the leasing of land belonging to Menia, rented out by Ari..idas, son of Dion. « Menia : « she may now join the growing ranks of wealthy women in Hellenistic Boeotia (voir Roesch “La femme et la fortune en Béotie” in La femme dans le monde méditerranéen I, Lyon 1985, 71-94). She may even have known Nikareta, a fellow Thespiaean, who only a decade before had lent more than 18,000drachmas to the city of Orchomenos, and successfully sued the city when it balked at repaying (IG VII 3172. voir Leopold Migeotte L’emprunt public dans les cités grecques, 1984, 13). A decade after Menia”s dedication two women were persuaded to accept repayment of a loan to the small town of Kopai in the form of grazing rights for 400-head of livestock. Furthermore, we have long known that women were highly visible in ancient endowments. The most famous Hellenistic endowments were established by women. Epikteta of Thera founded and endowed a cult association ca 200 BC. Two Corcyrans, Aristomenes and Psylla, who are considered husband and wife by convention rather than evidence or argument, created a famous endowment (III/II BC) to underwrite a biennial dramatic festival. Hellenistic women created endowments at Mantinea, Aigosthena, Thera, Amorgos, and Cyme. At least three or maybe four other Thespiaean women divested themselves of properties which were endowed. We may add Menia to the list.” P. 57-58. Regarding endowments, see Bernhard Laum, Stiftungen in der griechischen und römischen Antike : ein Beitrag zur antiken Kulturgeschichte, Aalen : Scientia Verl. 1964 (=Fac-simile de l’éd. de Teubner, Berlin, 1914). ]]></content:encoded> <wfw:commentRss>https://eurykleiaen.hypotheses.org/40/feed</wfw:commentRss> <slash:comments>0</slash:comments> </item> <item> <title>Timokritê, an Athenian priestess, named similarly to a male citizen: a decree analysed by Marie Augier (Clio FGH 45/2017)</title> <link>https://eurykleiaen.hypotheses.org/42</link> <comments>https://eurykleiaen.hypotheses.org/42#respond</comments> <dc:creator><![CDATA[Violaine Sebillotte]]></dc:creator> <pubDate>Sat, 22 Jul 2017 19:31:52 +0000</pubDate> <category><![CDATA[Billets]]></category> <guid isPermaLink="false">http://eurykleiaen.hypotheses.org/?p=42</guid> <description><![CDATA[The review Clio. Femmes, Genre, Histoire has published an extensive collection of articles called “Le nom des femmes” (“Women’s names”). Edited by Agnès Fine and Christiane Klapisch-Zuber, it compiles five works on the subject...]]></description> <content:encoded><![CDATA[The review Clio. Femmes, Genre, Histoire has published an extensive collection of articles called “Le nom des femmes” (“Women’s names”). Edited by Agnès Fine and Christiane Klapisch-Zuber, it compiles five works on the subject of the nomination of women, the choice of first names, the politics of family names, etc., from the antiquity to our times. In one of the articles, Marie Augier (Augier 2017) treats the case of Ancient Greek priestesses, whose names were publicly inscribed on stone, generally as part of honorary decrees issued by the whole political community. Thanks to an inscription found in situ in the sanctuary of Aglauros in Athens and dated between 247 and 245 BCE, it features the notable example of the priestess Timokritê. The inscription bears a decree from the Assembly and the Athenian People so as to honour publicly the woman who was priestess for Aglauros for a year. Timokritê is referred to by her personal name, patronymic, and demotic, while her husband’s name is not mentioned. As such, she is referred to by the same template as the one used for male citizens. ]]></content:encoded> <wfw:commentRss>https://eurykleiaen.hypotheses.org/42/feed</wfw:commentRss> <slash:comments>0</slash:comments> </item> <item> <title>Four-sevenths of the enfranchised slaves of the Butrint theatre were women</title> <link>https://eurykleiaen.hypotheses.org/44</link> <comments>https://eurykleiaen.hypotheses.org/44#respond</comments> <dc:creator><![CDATA[Violaine Sebillotte]]></dc:creator> <pubDate>Mon, 27 Mar 2017 19:33:38 +0000</pubDate> <category><![CDATA[Billets]]></category> <guid isPermaLink="false">http://eurykleiaen.hypotheses.org/?p=44</guid> <description><![CDATA[In 1972 Pierre Cabanes analysed the inscriptions covering the wall of the Butrint theatre (Southern Albania), discovered between 1928 and 1932 and first published in 1966 (Studime Historike, 1966, fasc.2, K. Bozhori and D....]]></description> <content:encoded><![CDATA[In 1972 Pierre Cabanes analysed the inscriptions covering the wall of the Butrint theatre (Southern Albania), discovered between 1928 and 1932 and first published in 1966 (Studime Historike, 1966, fasc.2, K. Bozhori and D. Budina, pp. 143-191). These were redacted between the end of the 3rd and the beginning of the 2nd century BCE, over at least twenty-nine years. They mention, in thirty-one legal acts, at least 403 enfranchisements of slaves (some names have been lost to the wear of time on the stone). “The division of slaves according to gender is easier to observe, although the many names that may be masculine as well as feminine must be left out of this comparison between genders. M. Guarducci and K. Bozhori, followed by D. Budina, assessed that out the 400 freed slaves, half were women. It turns out that the scale tips noticeably on the feminine side: out of the 365 names that do not lead to confusion, 206 belong to women and only 159 to men, which gives us a 7:4 ratio of women to men. This very unexpected ratio raises questions regarding both the grounds of this act of manumission and the activities of these slaves, as we will see at the end of this study. It should also be noticed that the percentage of feminine and masculine elements is relatively stable from year to year, barring of course the years during which enfranchisements were granted very parsimoniously.” Pierre Cabanes, “Les inscriptions du théâtre de Bouthrôtos”, in Actes du colloque 1972 sur l’esclavage, Annales littéraires de Besançon, Paris, Les Belles Lettres, 1974, pp. 105-208, here p. 190 (in French in the text). ]]></content:encoded> <wfw:commentRss>https://eurykleiaen.hypotheses.org/44/feed</wfw:commentRss> <slash:comments>0</slash:comments> </item> <item> <title>A digital database for the prosopography of the Roman Republic (DPRR). By Claudia Beltrão – UNIRIO</title> <link>https://eurykleiaen.hypotheses.org/46</link> <comments>https://eurykleiaen.hypotheses.org/46#respond</comments> <dc:creator><![CDATA[Violaine Sebillotte]]></dc:creator> <pubDate>Thu, 03 Nov 2016 19:35:16 +0000</pubDate> <category><![CDATA[Billets]]></category> <guid isPermaLink="false">http://eurykleiaen.hypotheses.org/?p=46</guid> <description><![CDATA[Classical scholarship is undergoing a significant mutation, and digital technologies have played an important part in this process. Its growing use has allowed for the creation of virtual environments as well as tools to...]]></description> <content:encoded><![CDATA[Classical scholarship is undergoing a significant mutation, and digital technologies have played an important part in this process. Its growing use has allowed for the creation of virtual environments as well as tools to produce, handle, and engage with data and knowledge that come what we call “digital” sources. One of our current problems is to ensure that these various tools are properly indexed and interoperable. The lack of a tool similar to the LGPN is one difficulty in research that concerns the nomination of women within the Roman Republic. The traditional Prosopographia Imperii Romani (PIR), the oldest prosopographical project, also available online, focuses on viri notabiles between Augustus and Diocletian. Like almost any prosopography on the Roman Empire, the PIR mainly takes into consideration epigraphic inscriptions written in Latin or Greek. Coins, texts from manuscript tradition, and papyri are resorted to on a lesser scale. Besides, the PIR is organized like a prosopographical file without association or relation to another database. Of course, we do have prosopographies for periods preceding Augustus, of which most are in print and some excellent. But these undertakings are generally carried out according to functions or professions, such as those by Broughton & Robert (The Magistrates of the Roman Republic, 1951), Nicolet (L’ordre équestre à l’époque républicaine, 1966-1971), and Rüpke (Fasti Sacerdotum, 2005). The future publication of the database Digitising the Prosopography of the Roman Republic (DPRR) is bound to meet many classicists’ expectations. Based at King’s College London and under the direction of Henrik Mouritsen, the project works from several existing prosopographies as well as the Paulys Real-Encyclopäedie (RE, Wikisource Open Access). By combining the data that these resources currently provide about the socio-historical identity of individuals, the DPRR aims to offer a digital database with stable URI and that will interchange data on a large scale, according to the guidelines the Standards for Networking Ancient Prosopographies (SNAP:DRGN) and the Linked Ancient World Data Institute (LAWDI). Thus the DPRR shows outstanding potential that will allow us to revise old certainties and to bring up new questions. Prosopography makes a very useful contribution to societal studies, in particular that of Republican Rome where the visibility of female individuals remains low. Through gender studies, in a way, prosopographical studies have received heightened interest. THE DPRR, by widening the possibilities of analyzing names and social identities, will probably prove a very useful tool for the study of social dynamics in the Roman Republic. ]]></content:encoded> <wfw:commentRss>https://eurykleiaen.hypotheses.org/46/feed</wfw:commentRss> <slash:comments>0</slash:comments> </item> <item> <title>(Too) sexually active: Glykera, an Athenian woman</title> <link>https://eurykleiaen.hypotheses.org/48</link> <comments>https://eurykleiaen.hypotheses.org/48#comments</comments> <dc:creator><![CDATA[Violaine Sebillotte]]></dc:creator> <pubDate>Mon, 24 Oct 2016 19:40:07 +0000</pubDate> <category><![CDATA[Billets]]></category> <guid isPermaLink="false">http://eurykleiaen.hypotheses.org/?p=48</guid> <description><![CDATA[In a recent article (“Five curse tablets from the Athenian Kerameikos”, ZPE 199, 2016, pp. 109-118), J. Curbera revisits the curse tablet IB25 = I 513, found on the southern slope of the Acropolis...]]></description> <content:encoded><![CDATA[In a recent article (“Five curse tablets from the Athenian Kerameikos”, ZPE 199, 2016, pp. 109-118), J. Curbera revisits the curse tablet IB25 = I 513, found on the southern slope of the Acropolis (Eckterrasse) in a large pit dug between 317 and 307 BCE. Folded over once, the leaden tablet had not been pierced by a nail. The thirty tablets from the Kerameikos include the oldest across the Attic world, and are the richest in prosopographical information (see Jordan 1988: “New Archaeological evidence for the practice of Magic in Classical Athens”, Praktika tou XII dethn, vol.4, pp. 273-277). On tablet I 513, someone (whose gender is unknkown) casts a curse against Glykera, Dion’s new wife. What is targeted by the curse is the victim’s vulva, as she seems to have been too sexually active. What the author of the tablet wishes for, according to Curbera, is to have the marriage annulled. Text (see Curbera 2016): Γλυκέραν τὴ(ν) Δίωνος γυναῖκα κατωδομεν πρὸς τοὺς χθονίους ὅπως τιμωρηθεῖ[[σα]] καὶ ἀτελὴς γάμος ἦι καταδέω Γλυκέραν Δίωνος [πρ]ὸς τὸν Ἑρμῆν ἐρεούνιον τὸν χθόνιον. τὸν κῦσον αὐτῆς, τὴν α[ὐ]θάδεαν, τὴν ἀσώτεαν [κ]αὶ πά(ν)τα τῆς ἁμαρτησά[σα]σης Γλυκέρας. ]]></content:encoded> <wfw:commentRss>https://eurykleiaen.hypotheses.org/48/feed</wfw:commentRss> <slash:comments>2</slash:comments> </item> <item> <title>Some cases of food pension paid by women?</title> <link>https://eurykleiaen.hypotheses.org/51</link> <comments>https://eurykleiaen.hypotheses.org/51#respond</comments> <dc:creator><![CDATA[Violaine Sebillotte]]></dc:creator> <pubDate>Wed, 05 Oct 2016 19:41:48 +0000</pubDate> <category><![CDATA[Billets]]></category> <guid isPermaLink="false">http://eurykleiaen.hypotheses.org/?p=51</guid> <description><![CDATA[Published under the direction of Marie-Pierre Chaufray et Stéphanie Wackenier, the recent edition of papyrus fragments bearing texts in Demotic (Papyrus de la Sorbonne (P. Sorb. IV) n° 145-16, Presses de l’Université Paris Sorbonne,...]]></description> <content:encoded><![CDATA[Published under the direction of Marie-Pierre Chaufray et Stéphanie Wackenier, the recent edition of papyrus fragments bearing texts in Demotic (Papyrus de la Sorbonne (P. Sorb. IV) n° 145-16, Presses de l’Université Paris Sorbonne, 2016) brings to light interesting material on women of Hellenistic Egypt. Some mothers are cited as such, according to recurrent practice: Shemti, mother of Horos the peasantKomoapis (P. Sorb. IV, 146); Nakhtesis, mother of Horos, servant farmer from Souchos and son of Imouthes (P. Sorb. IV, n°147); Tithyris mother of Ta-; Tetosiris, mother of Teos (P. Sorb. IV, n°156), etc. Simarion, daughter of Isocrates and kanephoros before Arsinoë Philadelphus, appears in a tenancy agreement (P. Sorb. IV, n°146). Tapiomis, daughter of Horos (whose mother is Tasis), is one of the parties on a contract for a monetary loan; as is Eserempis, daughter of Ameneus (whose mother is Ta-…); as are Rempnophris and Tereous. According to Déborah Vignot-Kott, editor of the papyrus (P. Sorb. IV, n°156), “the mention of rationing contracts by women in section 156a is problematic. Indeed these contracts are generally interpreted as forms of food pension paid monthly by the husband to his wife. This interpretation becomes invalid as soon as the sponsor of the contract is a woman (l.13). Similarly the mention of a small monthly sum to accompany one such contract (l.14) is unusual. Fr. de Cernival ventured that this sum might be used to cover modest household charges such as wet-nursing contracts. Perhaps these annual contracts ought to be considered as Verpfründungsverträge [note by VSC: contracts of pledge] in the same regard as the –sh document in line 15.” Papyrus de la Sorbonne (P. Sorb. IV) n° 145-160, p. 70 (in French in the text). Thirty-two women are named in an exclusively feminine list (of a religious association?): P. Sorb. IV, 158. The women’s names listed (P. Sorb. IV, 159) are associated with functions such as “Arsinoe’s reciter”, “the troop leader of Souchos”, “the cat’s nurse”, “Superior of the female hawk”. ]]></content:encoded> <wfw:commentRss>https://eurykleiaen.hypotheses.org/51/feed</wfw:commentRss> <slash:comments>0</slash:comments> </item> <item> <title>Women and coinage in the Ancient world: Philistis lost in the Sylloge Nummorum Graecorum</title> <link>https://eurykleiaen.hypotheses.org/53</link> <comments>https://eurykleiaen.hypotheses.org/53#respond</comments> <dc:creator><![CDATA[Violaine Sebillotte]]></dc:creator> <pubDate>Mon, 05 Sep 2016 19:43:23 +0000</pubDate> <category><![CDATA[Billets]]></category> <guid isPermaLink="false">http://eurykleiaen.hypotheses.org/?p=53</guid> <description><![CDATA[Published online for a few years (to the great joy of both specialists and aficionados of Ancient numismatics) the Sylloge Nummorum Graecorum—SNG—database offers a preliminary gateway to a compilation of data that had not...]]></description> <content:encoded><![CDATA[Published online for a few years (to the great joy of both specialists and aficionados of Ancient numismatics) the Sylloge Nummorum Graecorum—SNG—database offers a preliminary gateway to a compilation of data that had not been gathered until now. It is accessible at the following link: <a href="http://www.sylloge-nummorum-graecorum.org/">http://www.sylloge-nummorum-graecorum.org/</a> Browsing this resource, however, becomes very complex as soon as one searches for monetary coinages featuring women, especially Greek women. We find one reason for this in the referencing system for Ancient coinages, which inherited from old corpora the practice of grouping coinages by reign (from the Hellenistic period) without taking into account the queens who may occasionally feature on certain items as individual portraits or beside their husband. Thus it is difficult to find one’s way around the coinages for one Cleopatra or Berenice, for whom is mentioned, at best, their rank within the dynasty. Out of some twenty feminine names included in the list of “rulers”, most link to Roman empresses, while few refer to Hellenistic sovereigns. To seek them out thus becomes a painstaking process, as is evident from the example of Philistis, wife of Hieron II (308-215) and queen of Syracuse. It is no use looking her up under this name in the long list of “rulers”, for she does not feature in it. She does however appear as soon as one attempts a more general search under her first name “Philistis”, which yields nineteen results from eight different public or private collections. On the front side (obverses) of the coins, she appears alone always veiled and wearing a diadem. A caption accompanies the image on the underside, accounting for her own identity: ΒΑΣΙΛΙΣΣΑΣ ΦΙΛΙΣΤΙΔΟΣ. Few numismatists have turned their attention toward iconographic types representing women, while they have granted more interest to goddesses, which, admittedly, are more widely represented (see F. de Callataÿ, “La femme et la monnaie”, in La Grèce antique et les femmes. Hélène, Aphrodite, Aspasie et les autres. Catalogue d’exposition sous la direction de P. Marchetti (exhibition at the abbey of Saint-Gérard de Brogne, May 8-November 7, 2004), 2004, pp. 44-50). But the very fact that women occupied such a space in monetary iconography, where they were designated by their own caption, certainly speaks of another reality both in terms of political power. A significant amount of effort is still required before these feminine figures can emerge through a medium where images and captions play on an even field, both for men and women. Let the work begin… Sandra Péré-Noguès ]]></content:encoded> <wfw:commentRss>https://eurykleiaen.hypotheses.org/53/feed</wfw:commentRss> <slash:comments>0</slash:comments> </item> <item> <title>Were all named women prostitutes?</title> <link>https://eurykleiaen.hypotheses.org/55</link> <comments>https://eurykleiaen.hypotheses.org/55#respond</comments> <dc:creator><![CDATA[Violaine Sebillotte]]></dc:creator> <pubDate>Mon, 30 May 2016 19:44:33 +0000</pubDate> <category><![CDATA[Billets]]></category> <guid isPermaLink="false">http://eurykleiaen.hypotheses.org/?p=55</guid> <description><![CDATA[The notion according to which the Greek women whose names have been preserved in writing are all courtesans is all too resilient. For instance, we find the following passage a in work dedicated to...]]></description> <content:encoded><![CDATA[The notion according to which the Greek women whose names have been preserved in writing are all courtesans is all too resilient. For instance, we find the following passage a in work dedicated to inscriptions engraved or painted on vases: “An ancient Greek woman recorded on a jar for pouring liquid, for instance wine, in a fervent statement of her beauty is a priori likely to be a hetaera” (Wachter 2001, p. 223). The author is actually commenting on an inscription preserved on a Rhodian vase (New York, MMA 06.1116), which refers to a woman by praising her beauty and names her as “she who comes from Brasos”. The author goes on to add: “If a woman on Rhodes is called after a local place in the countryside, this name is likely to be a nickname and the person fairly well known, which supports the interpretation as a hetaera.” He then links this inscription with another Rhodian graffito, preserved on a cup that proclaims: “I am the many-coloured cup of beautiful Philto”, thus implying that Philto was necessarily a hetaera. The main bias that underlines the author’s reasoning is as follows: -A woman whose name has been written on a vase used for banqueting is a hetarea; -A woman whose beauty is praised is a courtesan (which would not apply to a man described as “kalos” on a vase!); -A woman of renown is bound to be a courtesan. The foundation of the Eurykleia database aims at eluding this very bias, which too often slants out analysis of Ancient sources and skews our understanding of the active part played by women in society… indeed, the name does not make the hetaera! Adeline Grand-Clément ]]></content:encoded> <wfw:commentRss>https://eurykleiaen.hypotheses.org/55/feed</wfw:commentRss> <slash:comments>0</slash:comments> </item> <item> <title>The glory of Sueris and the place of “Greek women”</title> <link>https://eurykleiaen.hypotheses.org/57</link> <comments>https://eurykleiaen.hypotheses.org/57#respond</comments> <dc:creator><![CDATA[Violaine Sebillotte]]></dc:creator> <pubDate>Sun, 01 May 2016 19:46:11 +0000</pubDate> <category><![CDATA[Billets]]></category> <guid isPermaLink="false">http://eurykleiaen.hypotheses.org/?p=57</guid> <description><![CDATA[In an article about women in the service of gods (Georgoudi 2005), Stella Georgoudi points out the value of so-called auxiliary functions in sanctuary life. “This is evidenced by the words of old Sueris,...]]></description> <content:encoded><![CDATA[In an article about women in the service of gods (Georgoudi 2005), Stella Georgoudi points out the value of so-called auxiliary functions in sanctuary life. “This is evidenced by the words of old Sueris, who in the 3rd century BCE worked as a diakonos for a priestess to Athena Polias in Athens. In the engraved inscription on the plinth of her honorary statue – or relief (see SEG 51, 216) -, Sueris expresses her pride at having served “Pure Pallas”, because the “pains” that she took were not “without glory” (ponon ouk aklea). Undoubtedly, what matters most in this case in not to have assisted the great Athenian priestess, but to have done so for the tutelary goddess.” (pp.74-75) “Before we discuss the situation of Greek women, we had better reconsider the question by factoring in their sacerdotal status—and, more generally, the status of the various feminine agents within in cultural sphere. For we must acknowledge that these particular statuses constitute a reduction factor for gender inequalities; even, sometimes, in certain punctual cases or for certain actions, one that almost effaces them. It has been argued that serving as a public priestess would “convert” a woman into “a male” while she performs the tasks required by her function. I do not believe, however, that what we have here is the transformation of a woman into a man for the duration of a public service. Conceivably, serving the gods for the good of the city confers on women and men alike a set of specific rights and duties that, being inherent to this function, go beyond the mere status of male or female citizenship. The priestess has not become “a male”: it is as a woman that she gains access to certain religious and civic responsibilities that set her apart not only from other women but also from ordinary men.” (p.77, in French in the text) ]]></content:encoded> <wfw:commentRss>https://eurykleiaen.hypotheses.org/57/feed</wfw:commentRss> <slash:comments>0</slash:comments> </item> </channel> </rss>