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1) differences between social and economic status/indepence for women in a "specific" part of the empire

2) How did women express their power in public space?

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How could you distinguish between a married and unmarried woman, did they wear something - like a ring?

Why does women have to define themselves through their husbands or fathers?

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Questions we can ask about women in public life in the Roman Empire:

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Questions we can ask about women in public life in the Roman Empire:

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Group awesome. Group 2.
question:
2,1: Could a woman achieve significant status and power without male assistance or a powerful family?
2,2: And, is there evidence of women wielding significant political power in public?

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1. What male attitudes to women can you detect in these sources?

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1. What male attitudes to women can you detect in these sources?

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1.  In this text, the wife's power and image is closely connected to her husband's.{The author - Gellius seems to think this whole chain of events was a bad thing. Is he then perhaps disapproving of the woman for starting it all off?}

2.  - In this text, we conclude that a woman's social standing was dependent on who they married, her sister was considered of a higher rank because she married better.
-  A man shouldn't approach a woman or be approached by a woman he doesn't know. {This is thinking mainly about the character's response to Byrrhena. If you think about the author's response he also seems to be making fun of her a bit. So maybe a woman going out in public showing off was something a man could make fun of?}

3. Eumachia was important but not importand enough to be mentioned in a dedication without a man to be connected to her (in this case her father Lucius)

4. - Here it was the women's job to tend to the gods and their sanctuaries, they had to be maidens and dress in a certain way.

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2. What can you say about the social class of the women in each of the sources?

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2. What can you say about the social class of the women in each of the sources?

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Text 1: Wife of a Consul, elite-privileges. She can bend rules becuase of her husbands status.

Text 2: Seems high status (gold jewellery, maybe to deceive), Sister to an elite-women. foster-mother to sisters child. she describes herself as modest.
(lower status than main character Lucius)

Text 3:  Public priestess, humble ancestry. Became elite status in pompei, due to prominate marriage and father's heritage.

Text 4: Priestess  of Demeter. Allowed to attend Olympic games, unlike other women.{Even unlike other elite women}
priestess privileges. Higher social class, than the servant in the temple.

Text 5:
(A) women of all classes (maybe doesn't specify), Dio does not se the point of covering up. {Perhaps then he has some sympathy for women but no indication he is a feminist}

(B) low class, brothel keepers. shouldn't be seen in public spaces {Some of the prostitutes are slaves because he talks about women being captured. He also refers to children so presumably some of the prostitutes are very young}.

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3. What female roles can you detect in each of the sources?

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3. What female roles can you detect in each of the sources?

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1: Attic Nights. Wife of Consul.

2: Golden Ass. Woman as a person of consequence, a patrona, through marriage, and her role as foster-mother, sister and nurturer.

3: Eumachia Inscriptions. Priestess, a prominent citizen,  father-lineage, daughter of (father) and wife to (someone) {patron to the fullers, benefactress to the city}

3A: Daughter of (Father) Priestess.
3B: Daughter of (Father) Priestess.
3C: Daughter of (Father). Tomb-builder and family woman.
{Eumachia was also a patronness! Of the Fullers. And a benefactress - she donated her building}

4: Pausanias. Priestess, Goddess, Chaste,  in her role as priestess, she is the "Wife" of the Goddess' 'house'. Tender of the god. Maid, Matron, virtuous.  {Old woman=temple servant}
4B. Priestess of high status {so only one elite woman - the vast majority of elite women wouldn't be allowed}, takes part in the men's world, maids allowed at games, matrons barred.

5: Dio. A: Women covered, hidden, Corruptible, must not hear, see or take part in life.

6: Athenaeus. {Fishmonger women are like Gorgons!}Gorgons, terrible, ugly.
6B: Covered women, Prostitutes, Matrons: Possible adultery.

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5. Do each of the sources provide reliable snapshots of women in public spaces in Roman cities?

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5. Do each of the sources provide reliable snapshots of women in public spaces in Roman cities?

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Aulus Gellius Attic nights:
It shows women in high standing, could use their husband's powers as a threat, but it would only take effect if the husband cared/allowed it. if the demands was not met, punishment could be applied. example: the text.

it could show that the woman was an exstension of the husband, example: The husband need something done, but is to busy to do it himself, he could send the wife instead to carry the order. {Remember to think about the fact that Aulus Gellius is a quite late source for what he is writing about. Does it say anything about his own day?}

Apuleius - Golden ass:
Women have power over her own household.
we see a man walking with a fancy dressed woman with attendants could imply showing money.
the woman here has mind of her own, and is being allowed to talk.
it could show that a woman are not able to make their own path, and if they want wealth and power they need to marry into it.  {This seems a sort of snapshot of the kind of things you could find in Greek cities so presumably scenes like this - even if there is some exaggeration here - really happened}

3. The eumachia:
It shows a woman could have possesion (but only if it is inherited) , and would be able to utilize it. but could also use it as levage to get the best marriage.
a:
it shows again that a woman could be independent, to a surdan degree.
b:
if a woman where able to be succesful, she could be remembered. but not without mentioning the familiy.{as far as reliability goes we are on safe ground knowing that these things all really happened. The question is how common it was. We know from elsewhere that female benefactresses being so prominent was not common. However, we also know that when they do show up then very much like in the case of Eumachia they usually mention their connection to important men}

Pausanias:
woman could have very important positions in rituals, but would also have to just sit and smile.
even if they had an important role, they would have to adapt to the situation/ritual, or meet punishment?  {and is this common? Yes. Pausanias doesn't include much rhetoric to suggest he is distorting what he has seen and this all fits other evidence that women were often priestesses

5. dio chrysostom:

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4. Can you provide examples of how spaces being "gendered" from each of these sources? (which spaces)?

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4. Can you provide examples of how spaces being "gendered" from each of these sources? (which spaces)?

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Aulus Gellius:
Public spaces - male bath "regendered" for a short time.
Forum - humiliated in front of his peers by all male Magistrates {so quite a male space}

Apuleius:
Women allowed on Agora {at least elite women. Nothing really in this passage to say that the space was particularly male (though we know it was from other sources)}

Eumachia:
Donate buildings for trade-leagues, porches, colonnades and construct a tomb for her and her household {so female assertion of position in the spaces of the forum and in the cemetery}

Pausanias:
Priestess or young virgins could participate in the Olympic Games.
Women can hold priesthoods with benefits - 7.23.9 {certain parts of temples that ONLY priestesses were allowed to enter, so gendered female?}

Dio Chrysostom:
Women have to be shielded and covered up - keep her pure?
Authors opinion about how you are to treat women {so public space as a whole very much gendered male. Sounds very much similar to other eastern cultures where women today still wear veils}

Athenaeus:
Fishmongers compared to Gorgons, so women were trading fish.

Women has to be with at least one maid when on the street otherwise they are prostitutes (and not to wear bling)

She made a fortune being a prostitute so she can afford things on the market {so agora as a gendered space seems to be somewhere that only lower class women, whether fishmongers or even high class prostitutes are present}