By Virginia J. Hunter
From family gossip to public beatings, this social background explores the numerous channels in which Athenians maintained public order. Virginia Hunter attracts totally on Attic courtroom court cases, which allowed for quite a lot of facts, together with universal rumors a few defendant's personality and testimony, got below torture, of slaves opposed to their masters. She describes Athenian "policing" as a kind of social keep watch over that came about throughout more than a few inner most and public degrees. not just does policing seem to have been a collective firm, yet its tools have been embedded in quite a few social associations, leading to the blurring of the road among kingdom and society.
Hunter's inquiry into themes comparable to family authority, disputes between family members, the presence of slaves in the home, gossip in the house and local, and varieties of public punishment unearths a continuum extending from self-regulation between family members to punitive activities enforced by way of the nation. spotting the unfairness of felony files towards the rich, Hunter concentrates on exposing the voices of the fewer strong and no more privileged individuals of society, together with ladies and slaves. In so doing she is likely one of the first to handle systematically such vital matters because the authority of girls, self-help, and corporal punishment.
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Extra resources for Policing Athens
Such was the prerogative of sons, who shared the paternal estate, leaving a portion, usually cash or movables, to their sister(s) as dowry. If, however, there were no sons, a daughter did inherit, as an epikleros, thus becoming the direct heir to her father’s entire estate. ” Moreover, the law had nothing to say about the property she inherited, unless her right was contested, but concerned itself with her marriage, designating, in the case where her father had died intestate, those kinsmen who might claim her (And.
18; Gernet, 1918:186)? On his deathbed, her husband made an effort to entrust her in marriage to a successor in Aphobus, who would then be her kyrios. As events transpired, however, she rejected, or was rejected by, Aphobus and so remained awkwardly between betrothal and marriage, bereft of her dowry but also without a permanent kyrios. Her son would assume that role on attaining his majority. In my view, Cleoboule was kyria in her own right, even though Aphobus remained kyrios of her dowry. Demosthenes makes this clear in that passage of his lawsuit where he adverts to an accusation leveled by Aphobus against his mother.
Furthermore, a woman’s original kyrios, usually a father, sometimes a brother, retained residual rights even after her marriage had taken place. He could, for example, encourage or assist a daughter or sister to divorce and remarry (Dem. 4; Is. 36; Men. Epi. 655–60 and 714–21; Harrison, 1968:109; Karnezis, 1976:92–99). Moreover, when a daughter was widowed, a father (or a brother) not only required the return of the dowry but often effected in addition the return and remarriage of his daughter (Dem.