Immigrant Women in Athens by Kennedy Rebecca Futo;

Immigrant Women in Athens by Kennedy Rebecca Futo;

Author:Kennedy, Rebecca Futo; [Rebecca Futo Kennedy]
Language: eng
Format: epub
ISBN: 1675972
Publisher: Routledge


Notes

1. Madeline Henry’s attempt to move Aspasia outside of the discourse of prostitution has, sadly, not gained traction among many scholars in part because her final assessment of Aspasia was that she was not a courtesan, but a pallakê and the pallakê has itself been subsumed under the rhetoric of prostitution as either a form of concubinage or as sexual servitude. In her 1996 review of Henry’s book, Pomeroy rejects the arguments that Aspasia was not a prostitute and madam. Sue Blundell (1995) treats Aspasia in the section on “Prostitutes,” not the section on “Resident Aliens.” Even in 2005, in sourcebooks such as Lefkowitz and Fant’s updated Women’s Life in Greece and Rome, Aspasia is still the courtesan.

2. S. Lewis (2002) 101. She continues, “The existence of educated and interesting female prostitutes is accounted for by the lack of education offered to Athenian citizen women.” This definition seems to assume that the large number of images representing women reading are all images of hetairai. On images of women reading, see S. Lewis (2002) 157–159, Cole (1981), and Glazebrook (2005b).

3. McClure (2003) 11–18. However, she is a bit disingenuous in the chart she provides of usages of terms for prostitutes (10) in that she includes the uses of the term hetaira by Sappho and Pindar in the sixth and fifth century that cannot be associated with the euphemistic use of the word. She also treats pallakê, aulêtris, and hê anthropos as synonyms for prostitute. They are not. See Starr (1978) and Goldman (forthcoming) on the aulêtris. See Sosin (1997) for discussion of hê anthropos, although I disagree with some of his conclusions.

4. McClure excludes citizen women, leaving out a number of women referred to in texts as astai hetairai, like Antiphanes Fr. 210 or the mother of Philê as she is represented in Isaeus 3.

5. Keuls (1985) is still the most frequently cited work to argue that naked, eroticized women in archaic and classical images (at symposia or otherwise) are prostitutes whom she and others call hetairai.

6. In addition to those uses cited here is a conjectured use at Bacchilydes Epinician 13.57.

7. Pherecrates wrote a play possibly titled Pannychis.

8. Alexis Fr. 179 (Ath. Deip. 4.170b). Alternate titles are Pannychis or Weavers ( Erithoi ). Eubulus also wrote a Pannychis.

9. See Burton (1998) on female commensality. She discusses the pannychis and other occasions for female commensality in detail. In particular, she discusses private pannychides held on festival occasions as opposed to those hosted by the state, such as at the Panathenaia. Corner (2012) disputes her conclusions, but his arguments are based significantly on a priori assumptions of the type she and other scholars like Blazenby (2011) and Topper (2009 and 2012) dispute. Corner focuses exclusively on the all-male symposium and not commensality in general nor does he have a space for something called a symposium that is not the all-male elite version.

10. Examples from comedy include episodes from Aristophanes’ Lysistrata, Thesmophoriaizusai, and Ekklesiazusai. Stroup (2004) notes the striking similarities between over-sexed wives in comedy and women scholars refer to as hetairai.



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