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Daily Life of the Ancient Greeks

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The People 89<br />

departing for war. Political scenes are nonexistent, and scenes <strong>of</strong><br />

men engaged in work are rare. Although pictorial considerations<br />

are partly responsible for <strong>the</strong> selection, <strong>the</strong> images <strong>of</strong> daily life have<br />

much to tell us about <strong>the</strong> average man’s view <strong>of</strong> <strong>the</strong> idealized man’s<br />

world.<br />

PARENTS AND CHILDREN<br />

Birth<br />

In <strong>the</strong> absence <strong>of</strong> hospitals, most births took place ei<strong>the</strong>r in <strong>the</strong><br />

home or out <strong>of</strong> doors. Male physicians were present only when<br />

<strong>the</strong>re were fears for <strong>the</strong> mo<strong>the</strong>r’s life. Medical texts indicate that <strong>the</strong><br />

presence <strong>of</strong> male physicians would have caused embarrassment<br />

and shame to women in labor. One <strong>of</strong> <strong>the</strong> most important assistants<br />

was <strong>the</strong> maia, or midwife, who combined medical expertise with<br />

pr<strong>of</strong>iciency in ritual.<br />

Birth and religion were inseparably bound toge<strong>the</strong>r. Women in<br />

labor were placed under <strong>the</strong> protection <strong>of</strong> Eileithyia, or “She who<br />

comes.” The goddess was so named because her arrival was believed<br />

to enable birth to take place. Artemis, herself a virgin who rigorously<br />

shunned sexual intercourse, was also prominent in <strong>the</strong> birthing<br />

ritual. It was necessary to appease <strong>the</strong> goddess’s anger by invoking<br />

her in prayer before delivery and by dedicating clothing in her<br />

shrine afterward. An olive branch was hung on <strong>the</strong> front door when<br />

a boy was born and a tuft <strong>of</strong> wool in <strong>the</strong> case <strong>of</strong> a girl, perhaps as an<br />

indication that <strong>the</strong> house was polluted, as later sources claim. The<br />

walls were smeared with pitch, evidently to prevent <strong>the</strong> pollution<br />

from seeping into <strong>the</strong> community.<br />

The Newborn Baby Officially Enters <strong>the</strong> Home<br />

On <strong>the</strong> fifth day after birth, <strong>the</strong> newborn baby was ceremoniously<br />

introduced into <strong>the</strong> home and placed under <strong>the</strong> protection<br />

<strong>of</strong> <strong>the</strong> household deities. The ceremony, which was called <strong>the</strong> Amphidromia<br />

or “Running around,” was so named because <strong>the</strong> child’s<br />

fa<strong>the</strong>r would run around <strong>the</strong> domestic hearth holding his infant in<br />

his arms in order to consecrate it to Hestia, goddess <strong>of</strong> <strong>the</strong> hearth.<br />

Relatives would bring gifts for <strong>the</strong> newborn called optêria (see<br />

p. 76), so named in this case because this was <strong>the</strong> first time <strong>the</strong>y had<br />

set eyes upon <strong>the</strong> child, including charms for protection against bad<br />

luck or <strong>the</strong> evil eye. On <strong>the</strong> tenth day after birth, <strong>the</strong> child would be<br />

given his or her name. Most firstborn boys were named after <strong>the</strong>ir

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