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Daily Life of the Ancient Greeks

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94 <strong>Daily</strong> <strong>Life</strong> <strong>of</strong> <strong>the</strong> <strong>Ancient</strong> <strong>Greeks</strong><br />

that his feet were deformed as a result <strong>of</strong> his injury did not deter his<br />

parents from adopting him.<br />

Orphans<br />

Given <strong>the</strong> hazards <strong>of</strong> life coupled with <strong>the</strong> low life expectancy, a<br />

very large number <strong>of</strong> children must have grown up fa<strong>the</strong>rless, <strong>the</strong><br />

primary meaning <strong>of</strong> orphanos, which gives us <strong>the</strong> word orphan.<br />

Hektor’s wife Andromache paints a haunting image <strong>of</strong> <strong>the</strong> fate <strong>of</strong> <strong>the</strong>ir child<br />

Astyanax, who, she envisages, will become an outcast after his fa<strong>the</strong>r’s death<br />

( The Iliad 22.490 – 498):<br />

The day a child becomes an orphan he . . . goes always with head bowed low<br />

and cheeks wet with tears. . . . Anyone who feels pity for him briefly <strong>of</strong>fers him<br />

his cup and wets his lips but not his palate. But a child who has both parents living<br />

drives him from <strong>the</strong> feast, beating him and upbraiding him: “Clear <strong>of</strong>f! Your<br />

fa<strong>the</strong>r doesn’t dine among us.”<br />

To safeguard fa<strong>the</strong>rless children, and equally to encourage <strong>the</strong><br />

fa<strong>the</strong>rs <strong>of</strong> young children to risk <strong>the</strong>ir lives in <strong>the</strong> service <strong>of</strong> <strong>the</strong><br />

state, many Greek poleis made it <strong>the</strong>ir policy to support orphans at<br />

public expense until <strong>the</strong>y reached <strong>the</strong>ir eighteenth year. A<strong>the</strong>ns at<br />

<strong>the</strong> end <strong>of</strong> <strong>the</strong> fifth century b.c.e. set <strong>the</strong> maintenance that orphans<br />

received at one obol per day. Although <strong>the</strong>ir welfare was administered<br />

by <strong>the</strong> eponymous archon, we also hear <strong>of</strong> orphanophylakes, or<br />

“protectors <strong>of</strong> orphans,” who may have been assigned to individual<br />

orphans to perform a role not dissimilar to that <strong>of</strong> social workers<br />

today.<br />

A Child’s First Years<br />

In <strong>the</strong> fourth year <strong>of</strong> his life, an A<strong>the</strong>nian boy was brought to <strong>the</strong><br />

An<strong>the</strong>steria, or Flower Festival, which took place in early spring.<br />

Here he was presented with a wreath to wear on his head, a small<br />

jug known as a chous, and a small cart. This was also <strong>the</strong> occasion<br />

when he experienced his first taste <strong>of</strong> wine. Since wine was <strong>the</strong><br />

gift <strong>of</strong> <strong>the</strong> god Dionysos and <strong>the</strong> drinking <strong>of</strong> wine was, as we shall<br />

see later, invariably accompanied by religious ritual, <strong>the</strong> An<strong>the</strong>steria<br />

was thus a rite <strong>of</strong> passage, marking an important transitional<br />

moment in <strong>the</strong> child’s life.<br />

A<strong>the</strong>nians felt particular tenderness toward children who died<br />

before attending <strong>the</strong>ir first An<strong>the</strong>steria. A chous was placed beside

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