A Companion to Women in the Ancient World (Blackwell Companions to the Ancient World)
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Selected by Choice as a 2012 Outstanding Academic Title
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A Companion to Women in the Ancient World presents an interdisciplinary, methodologically-based collection of newly-commissioned essays from prominent scholars on the study of women in the ancient world.
- The first interdisciplinary, methodologically-based collection of readings to address the study of women in the ancient world
- Explores a broad range of topics relating to women in antiquity, including: Mother-Goddess Theory; Women in Homer, Pre-Roman Italy, the Near East; Women and the Family, the State, and Religion; Dress and Adornment; Female Patronage; Hellenistic Queens; Imperial Women; Women in Late Antiquity; Early Women Saints; and many more
- Thematically arranged to emphasize the importance of historical themes of continuity, development, and innovation
- Reconsiders much of the well-known evidence and preconceived notions relating to women in antiquity
- Includes contributions from many of the most prominent scholars associated with the study of women in antiquity
along the scale of naturalism is set by the male nude; as the female nude is scarcely present until well into the fourth century, how can we evaluate forms dominated by clothing? The usual solution is to approach such figures as “nudes plus drapery” and measure success in terms of works such as the pedimental sculptures of the Parthenon (Figure 12.2) that show the body through the drapery. By this account, figures such as the Lady of Auxerre (Figure 12.3) and the Archaic korai are failed attempts
either case, she is foreign. Delian inscriptions attest to thriving communities of foreigners from the Near Eastern populations (Roussel 1916: 72–96; Lacroix 1932; Couilloud 1974: 307–27). The stone is not a history text, but it adequately documents the dire straits that a woman, cut off from her family and kinsmen, might fall into in a foreign land. Pregnancy makes a woman vunerable to disease (Demand 1994: 71–86). Without adequate shelter and food, death might come quickly. Society did not owe
ritual basket (kalathos) is carried in procession to a shrine of Demeter. Although the poet is silent about the locale and occasion of the event, the ancient commentator to the hymn situates the procession in Alexandria and ascribes to Ptolemy Philadelphus the founding of the ritual in imitation of an Athenian practice (Parca 2007: 193 n. 12). Outside the capital, we have a demotic letter from the temple archives of Soknopaiou Nesos, a village on the northern end of the Fayum. The letter, dated
as their own agents, strengthening and sustaining the international primacy of the Neo-Assyrian empire. 3 Summary and Conclusion Although texts and images represent ancient Mesopotamian women far less frequently than they do men, and although women did not have independent access to political power, elite women nonetheless played crucial roles in the highest levels of society, and many appear to have had some degree of creative, cultic, and economic autonomy. The tombs presented here
Historian? “Arethusa 36: 211–25. Asher-Greve, J. M. 1985. Frauen in Altsumerischer Zeit. Bibliotheca Mesopotamica 18. Malibu. —— 1997. “Feminist research and Ancient Mesopotamia: Problems and prospects.” In Brenner, A. and Fontaine, C. (eds.), A Feminist Companion to Reading the Bible: Approaches, Methods and Strategies. Sheffield. 218–37. —— 2006. “From “Semiramis of Babylon” to “Semiramis of Hammersmith.” In Holloway, S. W. (ed.), Orientalism, Assyriology and the Bible. Sheffield, 322–73.