Women at the pinnacle of the social

Women at the pinnacle of the social pyramid in the Hellenistic world, which is to say members of the royal families, commanded riches and status unprecedented in Greek historical times. Hellenistic queens usually exercised political and military power only to the extent that they could influence their husbands' decisions, but they ruled on their own when no male heir existed. Since the Ptolemaic royal family permitted brother-sister marriage for dynastic purposes, royal daughters as well as sons were in line to rule. Arsinoe I1 (c. 316-270 B.c.),the daughter of Ptolemy I, for example, first married the Macedonian successor king Lysimachus,who gave her four towns as her personal domain. After Lysimachus's death, she married her brother, Ptolemy I1 of Egypt, and exerted at least as much influence on policy as he did. The virtues publicly praised in a queen reflected traditional Greek values for women.When the city of Hierapolis around 165 B.C.passed a decree in honor of Queen Apollonis of Pergamum, for example, she was praised for her piety toward the gods, her reverence toward her parents,her distinguished conduct toward her husband, and her harmonious relations
with her "beautiful legitimate children" (OGIS 308).
Some queens evidently paid special attention to the condition ofwomen. About 195 B.c.,for example, the Seleucid queen Laodice gave a ten-year endowment to the city of Iasus in southwestern Anatolia to provide dowries for needy girls. Her endowing a foundation to help less fortunate women reflected the increasing concern on the part of the wealthy for the welfare of the less fortunate during the Hellenistic period. The royal families led the way in this tendency toward philanthropy as part of their cultivation of an image of generosity befitting kings and queens, in the best tradition of Greek benefaction by the social elite.That Laodice funded dowries shows that she recognized the importance to women of owning property, the surest guarantee of a certain respect and a measure of power in their households. The lives of most women, nevertheless, were still under the influence of decisions made by men. "Who can judge better than a father what is to his daughter's interest?" remained the dominant creed of the fathers of daughters. Upper-class women remained largely separated from men not
members of their families; poor women still worked in public. Greeks continued to abandon infants they could not or would not raise, and girls were abandoned more often than boys. Other peoples, such as the Egyptians and the Jews, did not practice abandonment, or exposure, as it is often called. Exposure differed from infanticide because the expectation was that someone else would find the child and bring it up, albeit usually as a slave. The third-century B.C. comic poet Posidippus overstated the case by saying, "A son, one always raises even if one is poor; a daughter, one exposes, even if one is rich" (CAE fragment 11).

Results (Indonesian) 1:

Women at the pinnacle of the social pyramid in the Hellenistic world, which is to say members of the royal families, commanded riches and status unprecedented in Greek historical times. Hellenistic queens usually exercised political and military power only to the extent that they could influence their husbands' decisions, but they ruled on their own when no male heir existed. Since the Ptolemaic royal family permitted brother-sister marriage for dynastic purposes, royal daughters as well as sons were in line to rule. Arsinoe I1 (c. 316-270 B.c.),the daughter of Ptolemy I, for example, first married the Macedonian successor king Lysimachus,who gave her four towns as her personal domain. After Lysimachus's death, she married her brother, Ptolemy I1 of Egypt, and exerted at least as much influence on policy as he did. The virtues publicly praised in a queen reflected traditional Greek values for women.When the city of Hierapolis around 165 B.C.passed a decree in honor of Queen Apollonis of Pergamum, for example, she was praised for her piety toward the gods, her reverence toward her parents,her distinguished conduct toward her husband, and her harmonious relationswith her "beautiful legitimate children" (OGIS 308).Some queens evidently paid special attention to the condition ofwomen. About 195 B.c.,for example, the Seleucid queen Laodice gave a ten-year endowment to the city of Iasus in southwestern Anatolia to provide dowries for needy girls. Her endowing a foundation to help less fortunate women reflected the increasing concern on the part of the wealthy for the welfare of the less fortunate during the Hellenistic period. The royal families led the way in this tendency toward philanthropy as part of their cultivation of an image of generosity befitting kings and queens, in the best tradition of Greek benefaction by the social elite.That Laodice funded dowries shows that she recognized the importance to women of owning property, the surest guarantee of a certain respect and a measure of power in their households. The lives of most women, nevertheless, were still under the influence of decisions made by men. "Who can judge better than a father what is to his daughter's interest?" remained the dominant creed of the fathers of daughters. Upper-class women remained largely separated from men notanggota keluarga mereka; perempuan miskin masih bekerja di depan umum. Orang Yunani terus meninggalkan bayi mereka tidak dapat atau tidak akan menimbulkan, dan gadis-gadis ditinggalkan lebih sering daripada anak laki-laki. Orang lain, seperti orang Mesir dan orang Yahudi, tidak mengamalkan ditinggalkan, atau eksposur, seperti yang sering disebut. Eksposur berbeda dari infaktisida karena harapan adalah bahwa orang lain akan menemukan anak itu dan membawanya ke atas, meskipun biasanya sebagai budak. Abad ketiga SM komik penyair Posidippus Dilebih-Lebihkan kasus dengan berkata, "seorang anak, yang selalu menimbulkan bahkan jika seseorang buruk; seorang putri, memperlihatkan satu, bahkan jika seseorang kaya"(CAE fragmen 11).

Results (Indonesian) 2:

Perempuan di puncak piramida sosial di dunia Helenistik, yang mengatakan anggota keluarga kerajaan, memerintahkan kekayaan dan status belum pernah terjadi sebelumnya di zaman sejarah Yunani. Ratu Helenistik biasanya menggunakan kekuatan politik dan militer hanya sebatas bahwa mereka bisa mempengaruhi keputusan suami mereka, tapi mereka memerintah sendiri ketika tidak ada pewaris laki-laki ada. Karena Ptolemaic keluarga kerajaan diizinkan adik-adik menikah untuk tujuan dinasti, putri kerajaan serta anak-anak berada di jalur untuk memerintah. Arsinoe I1 (c. 316-270 Bc), putri Ptolemy I, misalnya, pertama kali menikah Macedonia penerus raja Lysimachus, yang memberinya empat kota sebagai domain pribadi. Setelah kematian Lysimachus, ia menikah dengan kakaknya, Ptolemy I1 Mesir, dan diberikan setidaknya sebanyak pengaruh pada kebijakan seperti yang ia lakukan. Kebajikan publik memuji di Ratu tercermin nilai-nilai tradisional Yunani untuk women.When kota Hierapolis sekitar 165 BCpassed keputusan untuk menghormati Ratu Apollonis Pergamus, misalnya, dia dipuji karena kesalehan ke arah para dewa, hormat ke arah orang tuanya , perilaku nya dibedakan terhadap suaminya, dan hubungan yang harmonis nya
dengan "anak sah indah" nya (OGIS 308).
Beberapa ratu jelas memberikan perhatian khusus kepada ofwomen kondisi. Sekitar 195 Bc, misalnya, Seleucid queen Laodike memberi anugerah sepuluh tahun ke kota Iasus di barat daya Anatolia untuk memberikan mas kawin untuk anak perempuan membutuhkan. Dia endowing yayasan untuk membantu perempuan yang kurang beruntung mencerminkan meningkatnya kekhawatiran pada bagian dari orang kaya untuk kesejahteraan yang kurang beruntung selama periode Helenistik. Keluarga kerajaan memimpin jalan dalam kecenderungan ini menuju filantropi sebagai bagian dari kultivasi mereka dari suatu gambar kemurahan hati cocok raja dan ratu, dalam tradisi terbaik dari kebajikan Yunani dengan mas kawin sosial elite.That Laodike didanai menunjukkan bahwa dia mengakui pentingnya untuk wanita dari memiliki properti, jaminan paling pasti dari hal tertentu dan ukuran kekuasaan dalam rumah tangga mereka. Kehidupan sebagian besar perempuan, namun, masih di bawah pengaruh keputusan yang dibuat oleh laki-laki. "Siapa yang bisa menilai lebih baik dari seorang ayah apa yang menarik putrinya?" tetap kredo dominan dari ayah putri. Perempuan kelas atas sebagian besar tetap terpisah dari laki-laki tidak
anggota keluarga mereka; perempuan miskin masih bekerja di depan umum. Yunani terus meninggalkan bayi mereka tidak bisa atau tidak akan meningkatkan, dan gadis-gadis ditinggalkan lebih sering daripada anak laki-laki. Orang lain, seperti orang Mesir dan orang-orang Yahudi, tidak berlatih ditinggalkan, atau paparan, seperti yang sering disebut. Paparan berbeda dari pembunuhan bayi karena harapan adalah bahwa orang lain akan menemukan anak dan membawanya ke atas, meskipun biasanya sebagai budak. Abad ketiga SM komik penyair Posidippus terlalu melebih-lebihkan dengan mengatakan, "Seorang putra, satu selalu menimbulkan bahkan jika salah satu miskin, anak perempuan, satu paparan, bahkan jika salah satu kaya" (CAE fragmen 11).