A Day in Old Athens; a Picture of Athenian Life

test of calamities. It means a solitary old age, and still worse, the dying out of the family and the worship of the family gods. There is just enough of the old superstitious

hebes, or Sparta will rejoice, if it is plain that Athens is destroying herself by race suicide! So at least ONE son wi

s necessary to save up for an allowance or dowry for the little stranger? Or does the child promise to be puny, sickly, or even deformed? If any of these arguments carry adverse weight, there is no appeal against the father's decision. He has until the fifth day after the birth to decide. In the interval he can utter the fatal words, "Expose it!" The helpless creature is then put in a rude cradle, or more often merely in a shallow pot and placed near some public place; e.g. the corner of the Agora, or near a gymnasium, or the entrance to a temple. Here it will soon die of mere hunger and neglect unless rescued. If the reasons for exposure are evident physical defects, no one will touch it. Death is certain. If, however, it seems healthy and well formed, it is li

turning him loose to earn his own living in the wor

number of physically unfit persons in Athens was probably pretty small, for no one wou

f the rest of the family. The child is now under the care of the family gods. There is considerable eating and drinking. Exposure now is no longer possible. A great load is off the mind of the mother. But on the "tenth day" comes the real celebration and the feast. This is the "name day." All of the kinsmen are present. The house is full of incense and garlands. The cook is in action in the kitchen. Everybody brings simple gifts, along with abundant wishes of goo

has accepted him as a legitimate son, one of his prospective hei

small number of Athenian names, a directory o

ul nurse, those from Sparta being in special demand, as knowing the best how to rear healthy infants. He has all manner of toys, and Aristotle the philosopher commends their frequent donation; otherwise, he says, children will be always "breaking things in the house." Babies have rattles. As they grow older they have dolls of painted clay or wax, sometimes with movable hands and feet, and also toy dishes, tables, wag

for the "rules" have seldom come down to us; but generally speaking, the

. Leapfrog, hide-and-seek, etc., are in violent progress down every alley. The streets are not all ideal playgrounds. Despite genteel ideas of dignity and moderation, there is a great deal of foul talk and brawling among the passers, and Athenian children have receptive eyes and ears. Yet on the other hand, there is a notable regard and reverence for childhood. With all its frequen

dotus,

who will catch nasty children; or of Empusa, a similar creature, who lurks in shadows and dark rooms; or of the Kabaloi, wild spirits in the woods. Then come the immortal fables of ?sop with their obvious application towards right conduct. Athenian mothers and teachers have no two theories as to the wi

r can teach her. Perhaps a certain number of Athenian women (of good family, too) are downright illiterate; but this is not very often the case. A normal girl will learn to read and write, with her mother for school mistress.[*] Very probably she will be taught to dance, and sometimes to play on some instrument, although this last is not quite a proper accomplishment for young women

(it is true, not from Athens) showing a girl seated on h

ld receive the same educational opportunities as the men. This w

which, both in what it contains and in what it omits, is one of