Category Archives: women

Amazons – Warrior Women

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In Greek legends, the Amazons were formidable women warriors who lived on the edge of the known world. Hercules had to obtain the magic girdle of the Amazonian queen Hippolyte in one of his 12 labours, and Achilles killed another queen, Penthesilea, only to fall in love with her when he saw her face. (Kind of ironic that.)

These horseback-riding, bow-wielding nomads, who fought and hunted just like men, have long been shrouded in myth. (Remember, one of the stories claims these fierce female warriors also cut off one breast so as to be able to shoot a bow more effectively.

Now archaeologists are discovering increasing evidence that they really did exist.

Excavations of graves within a bronze age necropolis in Nakhchivan in Akzbaijan revealed that women had been buried with weapons such as razor-sharp arrowheads, a bronze dagger and a mace, as well as jewellery.

These fearsome women from 4000 years ago were famed for their male-free society and their prowess on the battlefield, particularly with a bow and arrow. (The men were, according to one theory, out fighting themselves. To another, that the men were tending the herds.)

Recent issues of Archaeology Magazine and World Archaeology have discussed the excavations leading up to the conclusion that the women from the Caucasus could have been the legendary Amazons.

In 2019, the remains of four female warriors buried with arrowheads and spears were found in Russia and, in 2017, Armenian archaeologists unearthed the remains of a woman who appeared to have died from battle injuries, as an arrowhead was buried in her leg. In the early 1990s, the remains of a woman buried with a dagger were found near the Kazakhstan border.

Some of the skeletons reveal that the women had used bows and arrows extensively. Historian Bettany Hughes observed that “Their fingers are warped because they’re using arrows so much. Changes on the finger joints wouldn’t just happen from hunting. That is some sustained, big practice. What’s very exciting is that a lot of the bone evidence is also showing clear evidence of sustained time in the saddle. Women’s pelvises are basically opened up because they’re riding horses. [Their] bones are just shaped by their lifestyle.”

This is particularly interesting to me since current theory suggests patriarchy came from the steppes with the adoption of the horse. Maybe the story isn’t as cut and dried as it appears.

A documentary detailing some of these finds will be broadcast on the BBC in April. In it, Hughes visits the mountain village of Khinalig. This is the highest inhabited place in Europe. There has been a settlement there since the Bronze Age, and stories handed down through their generations tell of women who fought like men but covered their faces with scarves.

Women, it appears, enjoyed more varied lives in the ancient past than those brought about by patriarchy in our more recent cultural history.

Women in Minoan Crete

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Since March is Women’s History month, I thought I would discuss the women of Bronze Age Crete. In my series, I chose to write about this advanced society from about 2600 to approximately 1100 B.C.E. where women played pivotal roles in religion, culture and possibly even the governing of the cities. (In my previous series, I had a male protagonist, a traveling weaver, because women had a much inferior role in the United States of the late 1700s. They couldn’t own property or vote and if their husbands died, their sons took on the responsibility for their care. I wrote about the Shakers extensively, however, since in that society, women were equal and shared equal power in governance of the community.)

Frescoes and artifacts unearthed portray women in positions of reverence and power, suggesting a society where gender roles were viewed differently from contemporaneous civilizations.

Religion was female-centric, with goddess worship at its core. The male figures were always pictured as smaller than a central and large female figure. Women – or priestesses – were often depicted with open arms in a gesture of divine power. I imagined them as influential figures, managing religious ceremonies and advising on state affairs.

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Although the myths about Minos and the Minotaur are what we know today, one has to remember they were told by the Classical Greeks, a very patriarchal society. On Crete, real women likely held sway in the Minoan court. Administrative records and luxurious goods designed for female use display their influence, hinting at the wealth and status women enjoyed. I previously blogged about textiles and the elaborate clothing women wore.

Archaeological findings suggest that queens may have ruled alongside kings or even independently. The opulent grave goods of priestess-queens, often buried with symbols of power, reveal the respect and reverence these women commanded. I imagined a male consort who managed administrative details, under the Queen who was also the High Priestess.

The archeology suggests women’s influence extended beyond the spiritual realm into economics and craftsmanship. The intricately designed pottery, seal stones, and frescoes feature women in prominent roles. We know the intricate textiles, woven by the women, were traded all over the Aegean.

Emerging evidence further suggests that women in Minoan society received an education. In my books, I talk about the agoge, an initiation into society. I based it on what we know of the ancient Spartans who also educated their women. They spent a year minimum in a dorm with other women before marriage and children. (Boys, we think, went into a dorm at the age of seven.)

These ancient Minoans were a progressive culture ahead of its time.

Gods and Goddesses of Bronze Age Crete

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From the preponderance of female figures on seals and in frescoes, archaeologists believe Crete worshipped a Supreme Goddess, probably a fertility Goddess from Neolithic times. (Similar to Astarte.)There is some dispute whether the statuary depicting women with snakes in their hands are representations of the Goddess or Priestesses engaged in a ritual.

note the tiered skirt, the short-sleeved jacket and the tight belt around the waist.

Besides the Supreme Goddess, there was a pantheon of Gods and Goddesses. Poseidon, the God of the Oceans and Earthquakes, is one. (He was adopted by the mainland Greeks with almost no change.) Dionysus is another God, a very old one. A vegetation God, he is the God of wine as well as the Master of Animals. Unlike the Gods and Goddess of Classical Greece, Dionysus is not immortal. He is born each spring, grows to manhood throughout the year, and dies in winter.

One particularly interesting feature of Dionysus is his birth, in a cave and nourished by nanny goats. Sound familiar? The Cretan Zeus, a relative latecomer to the pantheon, is ascribed the same birth story. In Classical times, the same tale is told of Zeus’ birth, (although with a myth about the Titans surrounding it.) Zeus, of course, was elevated to the major God for the Classical Greeks.

The Goddesses are more complicated. Were they individuals or aspects of the Supreme Goddesses? Maybe a mix of the two? Aphrodite is connected to the Bronze Age and her name is pre-Greek. Artemis was a virgin, and the hunt was sacred to her, just as the Classical Greeks believed. Hera was another important Goddess. Shrines to her have been found in Crete. She was responsible for childbirth, a task she shared with Artemis. In the Classical Greek pantheon, she was reduced from being an important Goddess in her own right to Zeus’s jealous wife.

Britomartis meaning Sweet Virgin or Sweet Maiden, was worshipped by the fishermen. Her other name is Diktynna for the nets the fishermen used. I took her name and used the second half, Martis as the name of the protagonist in In the Shadow of the Bull and the sequels.

What about the Minotaur? Was the bull-headed man a God?We know that bulls were very very important in Ancient Crete. The statuary and frescos of bull leapers and the many representations of bulls is proof of that. But, was the Minotaur sacred? I choose to believe that the Minotaur was a creation of the Mainland Greeks, representing something they did not understand – rituals involving masked priests.

As excavations and study of this amazing culture continues, I’m sure we discover more about their religion.

Priestesses

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From the frescos, the statuary and other artworks, we know women had a lot of power in Bronze Age Crete. Seals show a female figure as several times the size of the male figure; that is assumed to be a representation of a Supreme Goddess with a less important consort or son beside her.

Other works show figures in the traditional clothing: the short, tight short-sleeved jackets and long skirts, with elaborate headdresses. Two very famous statues show these women holding snakes (which were sacred.) These, it is theorized, are the Priestesses.

In many cultures, women were expected to know prayers/spells and make regular offering to the Gods to safeguard their homes and families. The Bronze Age was an age when many women died in childbirth (estimates rise as high as half) and miscarriages and stillbirths were common. Women employed amulets, prayers, and appeals to wise women to help them attract their love, inspire pregnancy, make the birth easy, keep the baby safe and more. These practices continued up through Roman times.

Christianity does not have priestesses. The only formal avenue for women in their worship is to become a nun. The spells, love potions, amulets and so one went underground, to women who became feared as witches.

In Ancient Crete, women would have been responsible for the prayers and sacrifices to keep their homes safe. Clearly, as shown by the above statue, there were other women whose responsibilities were far greater.

In In The Shadow of the Bull,

I imagined a class of Priestesses who lived separately and were responsible for all the rituals involving appeals to the Goddess. This was their profession. I suspect these women would have also attained a high degree of political power as well so, in my reconstruction of the world, I made the female ruler also the High Priestess with the others below her.

I will be taking a break for the next few weeks but I will return the last week of October.

Women’s work in Ancient Crete

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Women have always worked. And up until the modern era, their jobs they’ve done remained fairly consistent.

First and foremost, the care of children. The work that women have done has been tasks that can be scheduled around childcare.

Across cultures, women have been responsible for food production – babies can be brought to the garden – and clothing their families. Although men did some farming, they owned oxen, most of the crops they relied upon were not cereals but orchard crops such as olives and grapes.

Weaving, up until modern times, has always been one of a woman’s primary jobs. Without the textiles the women made, there would be no cloth. Flax – and linen – known since Neolithic times, was joined by wool. Wool is easy to work with since it has a little more stretch than linen. Wool comes in a variety of shades, black gray, cream and more. It takes dyes easily as well How can we be sure they were weavers? Spindles and looms weights have been discovered in the excavations. I saw them myself in Akrotiri, a town buried by ash and now being revealed.

The Minoan men traded these textiles all over the Mediterranean.

The designs were very complicated, so complicated we can only assume a long learning curve, especially if the patterns had to memorized. One of the popular patterns consisted of heart spirals set point to point with red diamonds in the center. Colored spirals were another favorite. How do we know this? Statuary and wall painting depict gorgeously clad women in elaborate clothing dancing, picking saffron, and more. And not just in Crete either. The patterns have been recorded by Egyptian artists.

No wonder Nephele, Martis’s mother is horrified when Martis refuses to become a weaver.

It was not until the Industrial Revolution and mechanization of weaving that hand weaving ceased to be an in-house task and a profession.

Next time: Priestesses.

Status of women in Bronze Age Crete

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One of the topics that came up regularly in my research concerned the status of women. Was this a matriarchal society that worshipped a Goddess? Did the women enjoy high status?

Here is what we know. The murals and the seals portray many women and on the seals the female figure is several times larger than the male figure.

As one might expect, scholars differed on the question. Some of the early archaeologists assert that women could not have had such high status because, well, they were women. How then to explain the prevalence of women in the murals? How to explain the large female figure in the seals?

One explanation is that this culture worshipped a Goddess, along with other Gods such as Poseidon and Dionysus. But the worship of a feminine Goddess did not translate into high status for women in general.

The discussion continues today with the disagreement over the gender of the bull leapers. A famous mosaic depicts both white and red figures jumping over the bull. Some scholars posit that the white figures were female, following the Egyptian fashion of painting male and female figures different colors. This theory is supported by the Greek myth of Theseus and the Minotaur in which seven girls and seven boys are sent to Knossos from Athens as tribute.

In my opinion, and based on the evidence offered by the mosaics, the seals and the myth ( the mainland Greeks tried to portray the Minoans in as negative light as possible), I believe women enjoyed a high status in this culture. Goddess worship is almost universally accepted.

Right or wrong, that is how I envision this culture in my mystery, In the Shadow of the Bull.

Women’s Rights in Early America

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The short comment on the title is that women had none. Although I would expect that wives had some input in their married lives and the lives of their children, legally they had none.

Women could not vote. The only people who could were white men, and white men with property at that. Women could not inherit from their husbands unless specifically mentioned in a husband’s will. If he did not mention her, she became the responsibility of her son. If the relationship was poor, he could, and frequently did, turn her own to starve on the road.

Women owned nothing. Although a woman might bring a dowry to a marriage, property of such, as soon as the marriage took place, the property became her husband’s. He could spend it as he wished, including on other women. If he chose to gamble it away, she had no legal recourse. (This, by the way, is a common trope in Regency and romance fiction.) One of the sources I read described a case of divorce. When the woman wished to remarry, she had to do so in her petticoat. Even the clothing on her back belonged to her husband and he refused to give her any of it. (This is why the farm Lydia owns becomes Rees’s after their marriage.)

Even her children belonged to her husband. In a dispute, he might remove them and forbid her to see them again. He usually chose his children’s spouses and determined where and when they were apprenticed.

Domestic abuse was not a crime. Although it was expected a husband would not beat his wife to death, English common law gave him the right to beat her with a stick no bigger than his thumb.

This is not a world I would ever wish to return to and it is certainly unfortunate that some people seem to think this is still the way the world should work.

One of the wonderfully progressive facts about the Shakers is that they believed in equality between the sexes. Although their work was divided by gender, and followed along traditional gender roles, women bore a equal share in the governance of the community. Education as well was offered to both boys and girls, a rarity at that time.

Shakers and Orphans

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Throughout my books, I reference the number of orphans, runaways, semi-orphans and other children who were raised by the Shakers. This group took in children from their very beginning right to 1966, when the United States government passed a law forbidding it.

Since the Shakers were celibate and did not reproduce themselves, they relied upon converts to increase membership. They also took in orphans or semi-orphans. Although the Shakers might have wished for the orphans to ‘make a Shaker’, they did not insist and many of the children married out of the community.

In a time when there was no safety net, no foster care, no food stamps, the injury or death of the man of the family was a catastrophe. No unemployment or workman’s comp either. Women had few options for work outside the home (wet nurse was one!) and when they did work they made far less than a man. Add in the prevalence of disease, some of which carried off both parents, and there was a frightening number of orphans.

Semi-orphans, what was that? Well, if a single father or more often a single mother couldn’t support her children she had a few options. Depositing them on the Shakers’ doorstep was one. Indenturing them out if they were old enough (and children as young as six were indentured) was another. Babies couldn’t be indentured unless a premium was paid to the employer for the extra care. Orphanages? The first and for many years the only was set up in Charleston, SC in 1793. Black orphans were not welcomed. However, they did not apprentice children out before they were twelve which, for those days, was enlightened. Although these were children they were still worked hard and as susceptible to accidents and death as an adult. One account describes a thirteen year old boy apprenticed to a ship maker. A load of lumber fell upon him, killing him. They found a series of strange bruises on his leg, bruises it turned out from a bag of marbles in his pocket. He was still a child who wanted to play. Sometimes the employers were called up before the town fathers for excessive cruelty to their indentured servants but not often. Many of the children perished.

And where did you go if you couldn’t suppor yourself? The workhouse. The descriptions in Dickens’s novels, although they take place at a later time, are unfortunately all too accurate.  Sometimes, if a woman remarried, she would be able to recover her children.

So the lot of poor children was dire, for orphans and semi-orphans it was almost a death sentence. Babies were especially at risk. They are so vulnerable and if they were nursing especially so. In those days there really was no good alternative to mother’s milk. Many women survived by wet nursing infants. Some managed to nurse both their own and the others. Some wealthy woman put out an infant to nurse if they were ill or if their husband wanted a male heir. Since nursing confers some contraceptive effect they handed off an infant girl to a wet nurse so they could conceive again. What happened to the infants of the wet nurse? Many or the wealthy women did not want to have the child in their household or to share. Some of the wet nurses sneaked off to feed their child. Another option is to hire a cheaper wet nurse. There are many accounts of women who did so and while they were nursing another child their own died.

So the Shakers were by far the best and safest alternative for orphans. The fact that they educated these children, not only in all the skills they would need to live in the agrarian world, but also to read and write is amazing. They truly lived by their altruistic beliefs.

Gender in Will Rees’s America

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Several readers have expressed the opinion that Lydia should be the detective, not her husband. I can see their point. I think she is more intelligent than he is as well. But I chose Will Rees for some practical reasons.

Although women were not so circumscribed as they became later, in the Victorian times, they had little freedom. Everything they had, and I mean everything right up to their children and the clothes on their back, belonged to their husbands. The farm on which Rees and Lydia are living went to Lydia on the death of her first husband. She promised it to the Shaker community nearby. But when she married Rees, that farm became his property, leading to no end of issues with the Shaker community that expected to take possession.

And while we are on the subject of inheritance, it is important to realize that widows did not inherit from their husbands unless SPECIFICALLY MENTIONED BY NAME IN THE WILL. If they were not included, they became the responsibility of the eldest son and could be tossed in the street if he so desired.

Even their clothing was owned by their husband. I read one contemporary account of a woman who sought and obtained a divorce. She had to marry again in her petticoats.

Although there are accounts of women printers, silversmiths and more, most of them were the widows or daughters of the craftsmen who had taught them the skills. Only then could they actually work in these fields. No one would accept them as apprentices. (This has changed very slowly. I wanted to be a carpenter as a girl. The local trade school would not accept me because of my gender and told me to become a secretary.)

The other issue is travel. Rees is a traveling weaver; he goes from house to house and farm to farm to weave the yard spun during the previous winter. Even if Lydia owned a loom, she would be expected to weave at home. She would not have the freedom to leave that home, to investigate or for any other purpose, that her husband had.

Unfortunately, these were the challenges women faced. ( In many ways, they have not changed so greatly.) So Lydia has become a detective, but part of a team.

Women’s Health in the 1700s

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Pregnancy took an enormous toll on women. Besides the tremendous – and physical work – of running a household, women helped in the fields when needed. Childbirth was dangerous and it was not uncommon for a farmer to bury three wives.

We think that midwives handled the lying-in and birth for the mothers. Not exactly. Both Ministers and doctors attended. (I suspect male doctors were already moving into this sphere, although it is usually assumed that did not happen until the mid-1800s. But why the Ministers? A review of some of the early diaries indicates that a significant number of men were both Ministers and Doctors. What about the ones who weren’t?)

But I digress.

In any event, from the writings of these men, it is clear that they treated women for a variety of ailments. From the 1700s the Commonplace Book of Thomas Robie of Salem reveals that as a physician he stepped into to prevent and promote abortion (!) and to speed and ease delivery of the baby. Because many women experienced soreness of the breasts after childbirth (and this is still true), he recommended a concoction of “Millepedes with the heads off, stampt in white wine or beer” to be taken every morning and evening. (Can I say yuck now?)

Another male healer,  parson, also treated complications of pregnancy and menstrual disorders. His cure for cramps? “. . .every night you goe to bed smell your fingers after you have picked the stinking sweat that is between your toes.” Ugh!

Many of these men did consult with female healers when unsure what to do. Although these women, relying on herbal medicines and lore passed down orally from mother to daughter, were frequently illiterate, a survey of diaries show that the men regularly borrowed recipes from the them.

For all that women were legally dependent, unable to inherit without express willed instruction from her husband, she nevertheless was extremely important in the house. Her illness or death devastated the household. She was a major player in the economy of the family besides caring for children and performing the household tasks that were essential for survival. Perhaps because mortality was so high, every life was precious.

Next up: Herbs and remedies.