A scientific survey of archaic Greek society and tradition which introduces the reader to a variety of new methods to the period.
• the 1st accomplished and obtainable survey of advancements within the examine of archaic GreecePlaces Greek society of c.750-480 BCE in its chronological and geographical context
• supplies equivalent emphasis to verified issues similar to tyranny and political reform and more moderen topics like gender and ethnicity
• Combines bills of ancient advancements with neighborhood surveys of archaeological proof and in-depth remedies of chosen themes
• Explores the influence of jap and different non-Greek cultures within the improvement of Greece
• makes use of archaeological and literary proof to reconstruct wide styles of social and cultural development
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Extra resources for A Companion to Archaic Greece (Blackwell Companions to the Ancient World, Volume 196)
See also Lentakis 1998: 130–54; Pirenne-Delfore 1994: 117. Athenian sources treat this involvement as unexceptional: see Aiskh. 119. On this prostitutional tax at Athens and elsewhere in Greece, see chapter 5, nn. 8 and 11. 38. Sakurai 2008: 42–43; Brumfield 1981: 84–88; Dahl 1976: 96. See Men. Epitrep. 749–50; Aristoph. Thes. 293–94; Louk. 80. 39. Participation in these ceremonies (from which men were excluded) was based on household affiliation: Burkert 1985: 242 and nn. 7, 8 thereto. Some scholars (following Aristoph.
71. Although some scholars view Athenian private litigation as largely “theatre” (Humphreys 2007) or as a venue for the venting of elite social animosities (D. Cohen 1995: 70, 82), with litigants sometimes seeking actually to lose their cases (E. 180), I view Athenian litigation as essentially the effort of real people to prevail in real conflicts by persuading a majority of jurors to vote in their favor (cf. Harris 2013: 12–13). In my opinion, therefore, the proffering of absurd or transparently untrue underlying factual assumptions would have been devastatingly negative to a proponent’s case—and would likely be avoided in a forensic presentation.
Cf. Bäbler 1998: 20–32. But other specialists disagree: “slave figures dress in the same way as the (free) women with whom they appear” (Lewis 2002: 140). ” Davies 1994 sees the iconography of grave stêlai as suggestive of the “solidarity” of women and their slaves. Xen. Ath. Pol. πολλάκις ἂν οἰηθεὶς εἶναι τόν Ἀθηναῖον δοῦλον ἐπάταξεν ἄν· ἐσθῆτά τε γὰρ οὐδὲν βελτίων ὁ δῆμος αὐτόθι ἢ οἱ δοῦλοι καὶ οἱ μέτοικοι, καὶ τὰ εἴδη οὐδὲν βελτίους εἰσίν. Similarly: Sommerstein 2009: 136. 106. Rep. οἱ ἐωνημένοι καὶ αἱ ἐωνημέναι μηδὲν ἧττον ἐλεύθεροι ὦσι τῶν πριαμένων.