Sparta's
power is usually attributed to the incomparable Spartan army -- and
sometimes the factors that contributed to the creation of that army:
Sparta's education system, it's unique constitution, it's laws,
discipline and ethos.
The importance of Spartan women is almost wholly
overlooked, yet it was arguably critical.
No, Spartan women did not fight in the army. They did not don armor or drive war chariots or fight with bow and arrow. They were not amazons. What they did is run the Spartan economy, freeing their men to concentrate on defense. Lets look at that more closely.
The importance of women to any economy has been increasingly
recognized and acknowledged over the last quarter century. Raising female literacy has become an
important goal of international aid organizations, because no factor is more
important in decreasing both infant mortality and birthrates than female literacy. Indeed, various studies demonstrate a strong
inverse relationship between levels of female education and poverty. Female
literacy is often used as measure of development when comparing nations and
regions. More recently, development and aid programs have shifted their focus
from grants to governments and male dominated organizations to micro-credits to
women.
When applied to Ancient Greece, of course, the modern approach appears fatally flawed. No one can seriously argue that Athens was “under-developed” or that it was poor – or can they? After all, based on factors such as literacy, infant mortality, and longevity not to mention per capita income and income distribution, Athens would certainly be rated an undeveloped or “less developed” country today!
When applied to Ancient Greece, of course, the modern approach appears fatally flawed. No one can seriously argue that Athens was “under-developed” or that it was poor – or can they? After all, based on factors such as literacy, infant mortality, and longevity not to mention per capita income and income distribution, Athens would certainly be rated an undeveloped or “less developed” country today!
Yet by ancient measures of
wealth, Athens was comparatively well off – even if, as Thucydides argued, the
monuments it built with tribute money sent from its subject cities created the
impression of a city twice as rich and powerful as it “really” was. On this point, however, I take issue with
Thucydides: any city that can force other cities to pay for a monumental
building program in a distant metropolis deserves to be seen as a great power.
(EU take note! The Greeks ares still doing it!) Thucydides was, however, trying to make another point: that monuments alone do
not constitute power – a point he underlined by saying later generations would
underestimate Spartan power if they judged it on the basis of its monuments.
It is when we look at Spartan power that we need to reconsider the importance of women. Sparta, like Athens, was a recognized power in the ancient world. From at least the 6th century to the early 4th century BC, it was one of Greece’s “leading” states. It had a large alliance system and eventually broke the back of Athens’ empire, to briefly dominate the Greek world. Based on the amount territory controlled, Lacedaemon had a strong economic base from which to develop its power. It had sufficient rainfall, fertile river valleys, and several natural harbors. It had natural resources, though neither gold nor silver, and it had timber for building ships, marble for monuments, and a benign climate. In short, it had all the objective criteria necessary for becoming a powerful state – except manpower.
That is to say, if we consider only the Spartiates, then Lacedaemon reached its pinnacle of projected power (not necessarily its greatest moment!) at a period of time when the Spartiate population was tiny – less than two thousand men. And if we accept the prevailing view that the Spartiates were unpopular oppressors of their own population and their allies, much less their enemies, then this is an even more remarkable achievement. How could 2,000 men – regardless of how well drilled and physically fit – control a hostile domestic population more than ten times as strong, and all the allies in the Peloponnesian League – and then defeat a great empire like Athens?
Obviously, one answer is that Sparta’s subject classes, perioikoi and helot, and Sparta’s allies were not as hostile to Spartan leadership as is popularly assumed. Another answer is that Spartan women played a significant role in the Spartan economy, effectively doubling the size of the ruling class. Both, I believe, are true, but today I want to focus on the role of Spartan women.
The ideal Athenian woman “knew as little as possible” and was neither seen nor heard. Her job was to go a virgin bride of 12 or 13 to the house of a citizen and then (despite being still a child) produce as many children as her husband wanted (but let him kill as many of her children as he wanted) until she died. Oh, and she was allowed to rule over the slaves and her husband’s concubines as long as she didn’t set foot outside the house, show her face even in the doorway, and never expressed an opinion on anything. Xenophon, a liberal strongly influenced by contact with Sparta, thought it was advantageous for women to learn to read and calculate a little so they could manage their husband’s household better, but the more common opinion was expressed by Meander that teaching women to read was like giving more poison to a horrible snake. As Aristotle makes clear, many leading Athenian men would have been much happier, if there had been no need for women at all. Women being the source of all evil, only a society without any women at all could be a real utopia.
Real Athenian society and real Athenian woman obviously did not live up to this ideal. Poorer women had to work just to survive and to help their husbands in their shops and workshops. Not all Athenian women had the “privilege” of being locked up in the dark, stuffy, cramped rooms at the back of an Athenian house for their entire life. Women did step outside their house – at least for weddings, funerals and religious festivals. They probably even opened their mouths and said things, though that is hard to prove. But whichever way one looks at it, Athenian women made no contribution to Athenian economic, intellectual or military power.
In Sparta, in contrast, women were from birth onward better treated than their sisters in Athens. They were fed the same food as their brothers, attended the public school, and engaged in sport so that they grew up strong and healthy. Most important, they were not forced into marriage when still immature, and so not subjected to the trauma of childbirth until they were 18 or older, something modern medicine considers vital to female health. In consequence, Spartan women would have been healthier throughout their lives and lived longer than Athenian women. This would have had the important and often overlooked consequence that there must have been many more grandmothers in Sparta than in Athens. This is more than anecdotally significant. Recent studies suggest that older, infertile females play a significant role in the survival of young in very primitive societies. We should not dismiss the notion that in Ancient Greece too they could have played a significant role in child-rearing and household management – if they were there. In fact, however, as there probably weren’t many grandmothers in most other Greek cities because girls married and died very young.
Equally important is the fact that Spartan women were educated in the public agoge. We have no historical record of what they learned there and if you assume even Spartan males received little training in literacy, than neither did the girls. But the notion that Spartiates were largely illiterate or only marginally literate has been effectively debunked by various scholars (see particularly Ellen Millender, “Spartan Literacy Revisited, Classical Antiquity, Vol. 20 ) and it is more reasonable to assume that the girls, like their brothers, left the agoge with functional literacy and numeracy. This is where modern evidence from the developing world suggests that such women were much more competent in the economy than women who lacked literacy and numeracy. In short, Spartan women were in a position to actually conduct economic transactions for their husbands. Allegedly, Spartiate women dominated the agora (where bachelors were not supposed to be seen at all) and this again reinforces the image of women who were cable of conducting business.
Could such economically savvy women have contributed to Sparta’s ability to project its power? Could, for example, Sparta afford to send harmosts, generals and admirals overseas because they had competent administrators in their women? Did female management of the Spartiate kleros and other estates ensure that Spartiates had the economic resources necessary to remain professional soldiers and provide administrators for an imperial power? Did Spartiate women not only manage kleros, but administer tax collection, customs and other economic functions inside Lacedaemon? Probably not, or Aristotle would have mentioned it. Nevertheless, in light of modern experience, we need to reassess the role of Sparta’s better educated, healthier and longer-living women and ask whether they didn’t contribute much more to Sparta’s power and status than just the soldiers they brought into the world in childbed.
It is when we look at Spartan power that we need to reconsider the importance of women. Sparta, like Athens, was a recognized power in the ancient world. From at least the 6th century to the early 4th century BC, it was one of Greece’s “leading” states. It had a large alliance system and eventually broke the back of Athens’ empire, to briefly dominate the Greek world. Based on the amount territory controlled, Lacedaemon had a strong economic base from which to develop its power. It had sufficient rainfall, fertile river valleys, and several natural harbors. It had natural resources, though neither gold nor silver, and it had timber for building ships, marble for monuments, and a benign climate. In short, it had all the objective criteria necessary for becoming a powerful state – except manpower.
That is to say, if we consider only the Spartiates, then Lacedaemon reached its pinnacle of projected power (not necessarily its greatest moment!) at a period of time when the Spartiate population was tiny – less than two thousand men. And if we accept the prevailing view that the Spartiates were unpopular oppressors of their own population and their allies, much less their enemies, then this is an even more remarkable achievement. How could 2,000 men – regardless of how well drilled and physically fit – control a hostile domestic population more than ten times as strong, and all the allies in the Peloponnesian League – and then defeat a great empire like Athens?
Obviously, one answer is that Sparta’s subject classes, perioikoi and helot, and Sparta’s allies were not as hostile to Spartan leadership as is popularly assumed. Another answer is that Spartan women played a significant role in the Spartan economy, effectively doubling the size of the ruling class. Both, I believe, are true, but today I want to focus on the role of Spartan women.
The ideal Athenian woman “knew as little as possible” and was neither seen nor heard. Her job was to go a virgin bride of 12 or 13 to the house of a citizen and then (despite being still a child) produce as many children as her husband wanted (but let him kill as many of her children as he wanted) until she died. Oh, and she was allowed to rule over the slaves and her husband’s concubines as long as she didn’t set foot outside the house, show her face even in the doorway, and never expressed an opinion on anything. Xenophon, a liberal strongly influenced by contact with Sparta, thought it was advantageous for women to learn to read and calculate a little so they could manage their husband’s household better, but the more common opinion was expressed by Meander that teaching women to read was like giving more poison to a horrible snake. As Aristotle makes clear, many leading Athenian men would have been much happier, if there had been no need for women at all. Women being the source of all evil, only a society without any women at all could be a real utopia.
Real Athenian society and real Athenian woman obviously did not live up to this ideal. Poorer women had to work just to survive and to help their husbands in their shops and workshops. Not all Athenian women had the “privilege” of being locked up in the dark, stuffy, cramped rooms at the back of an Athenian house for their entire life. Women did step outside their house – at least for weddings, funerals and religious festivals. They probably even opened their mouths and said things, though that is hard to prove. But whichever way one looks at it, Athenian women made no contribution to Athenian economic, intellectual or military power.
In Sparta, in contrast, women were from birth onward better treated than their sisters in Athens. They were fed the same food as their brothers, attended the public school, and engaged in sport so that they grew up strong and healthy. Most important, they were not forced into marriage when still immature, and so not subjected to the trauma of childbirth until they were 18 or older, something modern medicine considers vital to female health. In consequence, Spartan women would have been healthier throughout their lives and lived longer than Athenian women. This would have had the important and often overlooked consequence that there must have been many more grandmothers in Sparta than in Athens. This is more than anecdotally significant. Recent studies suggest that older, infertile females play a significant role in the survival of young in very primitive societies. We should not dismiss the notion that in Ancient Greece too they could have played a significant role in child-rearing and household management – if they were there. In fact, however, as there probably weren’t many grandmothers in most other Greek cities because girls married and died very young.
Equally important is the fact that Spartan women were educated in the public agoge. We have no historical record of what they learned there and if you assume even Spartan males received little training in literacy, than neither did the girls. But the notion that Spartiates were largely illiterate or only marginally literate has been effectively debunked by various scholars (see particularly Ellen Millender, “Spartan Literacy Revisited, Classical Antiquity, Vol. 20 ) and it is more reasonable to assume that the girls, like their brothers, left the agoge with functional literacy and numeracy. This is where modern evidence from the developing world suggests that such women were much more competent in the economy than women who lacked literacy and numeracy. In short, Spartan women were in a position to actually conduct economic transactions for their husbands. Allegedly, Spartiate women dominated the agora (where bachelors were not supposed to be seen at all) and this again reinforces the image of women who were cable of conducting business.
Could such economically savvy women have contributed to Sparta’s ability to project its power? Could, for example, Sparta afford to send harmosts, generals and admirals overseas because they had competent administrators in their women? Did female management of the Spartiate kleros and other estates ensure that Spartiates had the economic resources necessary to remain professional soldiers and provide administrators for an imperial power? Did Spartiate women not only manage kleros, but administer tax collection, customs and other economic functions inside Lacedaemon? Probably not, or Aristotle would have mentioned it. Nevertheless, in light of modern experience, we need to reassess the role of Sparta’s better educated, healthier and longer-living women and ask whether they didn’t contribute much more to Sparta’s power and status than just the soldiers they brought into the world in childbed.
Revealing . . . on so many levels.
ReplyDeleteSorry to post off-topic, but I hope you will be reviewing the new book by Paul Rahe.
ReplyDeleteI was curious about this. Thank you. A good read.
ReplyDeleteRefreshing.
ReplyDeleteSomeone (AKA:Women)Had To Run Spartan Government While Spartan Men Were Off Fighting For Themselves Or On Behalf Of Others...
ReplyDeleteDid Spartan mothers and daughters feel intense love for each other or were they very cold and hard towards each other?
ReplyDeleteI always imagined them to be very unfriendly.
Yes, I'm sure you would "imagine that" since you clearly have already decided that Spartans were some kind of monsters without human feelings. Your bias is obvious, but you bring no evidence to support your positions -- beyond occasionally quoting non-Spartan sources with no first-hand exposure to Sparta. It is, however, an undisputed fact that the Spartans were in fact human beings with a highly developed culture greatly admired by their contemporaries -- including their enemies. Why a sophisticated culture which granted women exceptional freedoms and high status would produce unusual levels of mother-daughter tension is unfathomable. I'd appreciate it you'd keep you prejudices to yourself and stop cluttering this blog based on solid research with your fundamentally baseless but hostile speculations
ReplyDeleteThere is a claim that Spartan women were banned from education when the Hellenistic period began, as the Spartans blamed them for Sparta's failures, especially when the male population began to decline due to the tragic loss Sparta had suffered in Leuctra. in 371 BC C., followed by several revolts. Due to the weakening of the State due to these great wars and uprisings, the male population suffered immensely and many Spartans blamed women for Sparta's failures. Although in later years, Spartan kings, such as Cleomenes III, would fight to restore women's right to education, only to abolish it again in 188 BC. C and restored in Roman times. This statement comes from the book Spartan Women by historian Sarah B. Pomeroy, although I find it strange that they never mention an original source or at least I have never seen them cite one; They only cite the aforementioned book. Is what Sarah B. Pomeroy says true?
ReplyDelete