Challenging Gender Roles: Hypsicrates / Hypsicratea, Val. Max. 4.6.ext.4

Hypsicrates / Hypsicratea, Queen and Warrior

Name: Valerius Maximus Date:  1st century CE Region:  Unknown Citation:  Memorable Deeds and Sayings 4.6.ext.2

Often, authors will use depictions of other nations as a mirror for their own society. Here Hypsicrates / Hypsicratea is praised for challenging gender roles and fighting alongside their husband. Note that they are not condemned for this “masculine” behavior because they are not Roman, and therefore this behavior does not challenge or threaten Roman customs.

Queen Hypsicratea loved their husband Mithridates with such abandon that they gave up the beauty of their feminine form and dressed as a man to please him. They cut off their hair and accustomed themself to the lifestyle of a cavalryman so that they could more easily share his lifestyle and his dangers. When their husband was defeated by Gnaeus Pompey, they followed him in his retreat through hostile nations, matching his unflagging strength and courage with their own. Their immense loyalty was quite a solace and pleasant comfort to Mithridates as he underwent such trying times. With his wife by his side, it was as if he traveled with his home and family gods alongside him, too.

 Hypsicrates / Hypsicratea, Queen and Warrior

Hypsicratea quoque regina Mitridatem coniugem suum effusis caritatis habenis amavit, propter quem praecipuum formae suae decorem in habitum virilem convertere voluptatis loco habuit: tonsis enim capillis equo se et armis adsuefecit, quo facilius laboribus et periculis eius interesset. Quin etiam victum a Cn. Pompeio per efferatas gentes fugientem animo pariter et corpore infatigabili secuta est. Cuius tanta fides asperarum atque difficilium rerum Mitridati maximum solacium et iucundissimum lenimentum fuit: cum domo enim et penatibus vagari se credidit uxore simul exulante.

Valerius Maximus [1st century CE] Little is known about the life of Valerius Maximus except that he wrote during the reign of the emperor Tiberius. His work, Memorable Deeds and Sayings, is a collection of examples from Roman and world history categorized by theme for the purpose of rhetorical exercises.

Challenging Gender Roles: Hypsicrates, wife of Mithridates VI

An Inscription of Hypsicrates

Name:   Unknown Date:   1st century BCE Region:    Phanagoria [1] [modern Russia] Citation:     Supplemetum Epigraphicum Graecum 56.934

For many years, it was assumed that comments about Hypsicrates’ “masculine” behavior was exaggerated by ancient authors, until the following inscription was discovered that confirms the use of the masculine form of their name.

 

 Hypsicrates, wife of Mithridates VI, hail!

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[1] This inscription was found on the base of a [now lost] sculpture on the Black Sea coast town of Phanagoria [modern Russia] in 2004.

An Inscription of Hypsicrates

ΥΨΙΚΡΑΤΗΣ ΓΥΝΑΙ ΜΙΘΡΙΔΑΤΟΥ ΕΥΠΑΤΟΡΟΣ ΔΙΟΝΥΣΟΥ ΧΑΙΡΕ

HYPSICRATES, UXOR MITHRIDATI EUPATORIS DIONYSI SAL. Translated into Latin by Kris Masters

 

What NOT To Ask A Trans Person: Menippus and Tiresias, Lucian, dialogi mortuorum 28

What NOT To Ask A Trans Person: An Interview with Tiresias

Name: Lucian Date: 125 – 180 CE Region: [modern Turkey] Citation:  Dialogues of the Dead 28.1.-2

Menippus and Tiresias meet in the Underworld:

MENIPPUS: Tiresias, are you still blind? I can’t tell anymore. [As skeletons,] none of us have eyes, only empty eye sockets. Here, you can’t tell whether this guy’s Phineas, or that guy’s Lynceus. I remember hearing from the epic poets that you were the only prophet who was both a man and a woman. By the gods, please tell me which lifestyle was better, being a man or being a woman?

TIRESIAS: Being a woman was less stressful by far. Women control men, but they don’t have to go to war, and they don’t have to defend their country, and they don’t have to take part in government or participate in court.

MENIPPUS: But didn’t you hear about Euripides’ Medea, where she complains about the troubles of being a woman, and how hard it was to give birth? OOOH! But speaking of Medea—when you were a woman, were you barren?

TIRESIAS: WHAT ARE YOU ASKING, MENIPPUS?

MENIPPUS: Oh, it’s not a hard question, Tiresias, so answer me. It’s easy.

TIRESIAS: I didn’t give birth, but I wasn’t barren.

MENIPPUS: Cool, cool. I just wanted to know if you had lady parts...

TIRESIAS: I don’t understand how that’s any of your business.

Μένιππος καὶ Τειρεσίας. Μένιππος: ὦ Τειρεσία, εἰ μὲν καὶ τυφλὸς εἶ, οὐκέτι διαγνῶναι ῥᾴδιον: ἅπασι γὰρ ἡμῖν ὁμοίως τὰ ὄμματα κενά, μόνον δὲ αἱ χῶραι αὐτῶν: τὰ δ᾽ ἄλλα οὐκέτ᾽ ἂν εἰπεῖν ἔχοις, τίς ὁ Φινεὺς ἦν ἢ τίς ὁ Λυγκεύς. ὅτι μέντοι μάντις ἦσθα καὶ ὅτι ἀμφότερα ἐγένου μόνος καὶ ἀνὴρ καὶ γυνή, τῶν ποιητῶν ἀκούσας οἶδα. πρὸς τῶν θεῶν τοιγαροῦν εἰπέ μοι, ὁποτέρου ἐπειράθης ἡδίονος τῶν βίων, ὁπότε ἀνὴρ ἦσθα, ἢ ὁ γυναικεῖος ἀμείνων ἦν; Τειρεσίας: παρὰ πολύ, ὦ Μένιππε, ὁ γυναικεῖος: ἀπραγμονέστερος γὰρ. καὶ δεσπόζουσι τῶν ἀνδρῶν αι γυναῖκες, καὶ οὔτε πολεμεῖν ἀνάγκη αὐταῖς οὔτε παρ᾽ ἔπαλξιν ἑστάναι οὔτ᾽ ἐν ἐκκλησίᾳ διαφέρεσθαι οὔτ᾽ ἐν δικαστηρίοις ἐξετάζεσθαι.

MENIPPUS: Tiresia, caecusne sis, non amplius dignoscere facile: cunctis enim nobis perinde oculi sunt vacui: solum restant oculorum cava loca. Ceterum dicere nequeas, uter Phineus sit, an Lynceus. Iam vatem fuisse, & utrumque te solum, marem ac feminam, ex poetis audivisse memini. Per Deos itaque te obtestor, expone mihi, utrum expertus fueris suavius vitae genus, cum mas fores, an femina? TIRESIAS: Potior erat magno intervallo, Menippe, vita feminini sexus, quippe magis negotiorum expers: tum dominantur in viros mulieres, neque eas bello vacare necesse est, neque ad murorum pinnas stantes excubare, neque in contionibus altercari, neque in iudiciis versari.

Μ: οὐ γὰρ ἀκήκοας, ὦ Τειρεσία, τῆς Εὐριπίδου Μηδείας, οἷα εἶπεν οἰκτείρουσα τὸ γυναικεῖον, ὡς ἀθλίας οὔσας καὶ ἀφόρητόν τινα τὸν ἐκ τῶν ὠδίνων πόνον ὑφισταμένας; ἀτὰρ εἰπέ μοι, — ὑπέμνησε γάρ με τὰ τῆς Μηδείας ἰαμβεῖα — καὶ ἔτεκές ποτε, ὁπότε γυνὴ ἦσθα, ἢ στεῖρα καὶ ἄγονος διετέλεσας ἐν ἐκείνῳ τῷ βίῳ; Τ: τί τοῦτο, Μένιππε, ἐρωτᾷς; Μ: οὐδὲν χαλεπόν, ὦ Τειρεσία: πλὴν ἀπόκρίναι, εἴ σοι ῥᾴδιον. Τ: οὐ στεῖρα μὲν ἤμην, οὐκ ἔτεκον δ᾽ ὅλως. Μ: ἱκανὸν τοῦτο: εἰ γὰρ καὶ μήτραν εἶχες, ἐβουλόμην εἰδέναι...[1] Τ: οὐχ ὁρῶ τί σοι βούλεται τὸ ἐρώτημα...

M: Non tu audivisti, Tiresia, Euripidae Medeam, qualia dixerit deplorans muliebrem secus, tanquam miseras, atque intolerandum ex puerperiis dolorem sustinentes. Verum dic mihi (nam admonuerunt me isti Medeae iambi) peperistine aliquando, cum mulier eras, an sterilis & partus expers digisti in illo vitae statu? T: Quid illud, Menippe, rogitas? M: Nihil explicatu difficile, Tiresia: quin responde, si tibi promptum. T: Haud sterilis eram, neque tamen peperi. M: Satis est: nimirum an matricem habuisses, volebam scire... T: Non video, quid tibi velit quaesitum illud:  Translated into Latin by Tiberius Hemsterhuis and  Johan Frederik Reitz

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[1] In the text, Menippus continues with even more graphic questions, which Tiresias continues to ignore

Lucian [Lucianus Samosatensis; 125 – 180 CE, modern Turkey] was a Roman satirist from Samosata [modern Turkey] who wrote in ancient Greek. His works are a mixture of sarcasm, wit, and biting social criticism. He is without a doubt one of the most popular authors of the later Roman empire.

Can I Forgive Him? The Afterlife of Hippolytus, Pausanias, Desc. Graec. 2.27.4

Can I Forgive Him? The Rebirth of Virbius

Name:  Pausanias Date:        110 – 180 CE Region:    Lydia [modern Turkey] Citation:      Description of Greece 2.27.4

[There are columns within the temple that are inscribed with the names of people healed]. Separate from these is an old column with an inscription stating that Hippolytus dedicated twenty horses to the god [Asclepius]. The Aricians say something similar to the story posted on this column. They say that after Hippolytus was killed by Theseus, Asclepius brought him back from the dead. As soon as Hippolytus was revived, he was unable to forgive his father, and rejected his apologies. Instead he went to Italy, where he ruled among the Aricians and dedicated a temple to Artemis.

χωρὶς δὲ ἀπὸ τῶν ἄλλων [στῆλων] ἐστὶν ἀρχαία στήλη: ἵππους δὲ Ἱππόλυτον ἀναθεῖναι τῷ θεῷ φησιν εἴκοσι. ταύτης τῆς στήλης τῷ ἐπιγράμματι ὁμολογοῦντα λέγουσιν Ἀρικιεῖς, ὡς τεθνεῶτα Ἱππόλυτον ἐκ τῶν Θησέως ἀρῶν ἀνέστησεν Ἀσκληπιός: ὁ δὲ ὡς αὖθις ἐβίω, οὐκ ἠξίου νέμειν τῷ πατρὶ συγγνώμην, ἀλλὰ ὑπεριδὼν τὰς δεήσεις ἐς Ἰταλίαν ἔρχεται παρὰ τοὺς Ἀρικιεῖς, καὶ ἐβασίλευσέ τε αὐτόθι καὶ ἀνῆκε τῇ Ἀρτέμιδι τέμενος.

Seorsum est ab aliis antiqua pila. In ea incisum, dicasse Aesculapio Hippolytum equos XX.  Huius pilae inscriptioni consentanea Aricini dicunt, discerptum ob Thesei imprecationes Hippolytum, in vitam ab Aesculapio revocatum: neque postea patri unquam ignoscere voluisse [1]; verum omni eius deprecatione spreta, in Italiam venisse, ibique dicato Aricinae Dianae templo regnasse. Translated into Latin by Romulus Amaseus

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[1] According to myth, Theseus had his son Hippolytus condemned to death after believing the false rumor that he had attacked his stepmother Phaedra.

Pausanias [110 -180 CE, modern Turkey] was a Greek writer from Lydia who lived during the era of the “Five Good Emperors.” His work, the Description of Greece, is an important source for geographical, historical, archaeological, and cultural information about ancient Greece.

M/M: A Slave's Heart, CIL IV.5037

Although there exist a handful of loving exchanges between a Roman slave and their master, it is important to remember that these relationships lacked the ability for consent. We have no idea of the context of the following inscription, whether this was an honest declaration of affection, or if these words were written to appease or mollify their master's wrath. Just as in American history, where it is inappropriate to romanticize an American slaveowner's relationship with their slaves, so too is it inappropriate to romanticize relationships in the ancient world that would not be considered consensual today. Doing so damages the dignity of our youth.

ΦΡΑΣΩΝ

ΚΥΡΙΟΣ ΗΛΙΟΥ

ΕΡΩΤΑ ΣΕ Ο ΔΟΥ

ΛΟΣ ΗΛΙΟΣ

 

Thrason,

Domine Helii,

Amat te servus

Helius

--CIL IV.5037, found in House IX 2.26 in Pompeii

 

W/W: Thinking About Sappho, Even Today: Sappho, fr. 147

Someone Will Remember Us

Name: Sappho Date:   d. 570 BCE Region:   Lesbos [modern Greece] Citation:    Fragment  147

I say that someone will remember us, even in the future!

Μνάσεσθαί τινά φαμι καὶ ὔστερον ἀμμέων.

Recordaturum aliquem dico nostri etiam postero tempore. Translated into Latin by Christian Friedrich Neue

Sappho [d. 570 BCE, modern Greece] was universally applauded by the ancient world as the “Tenth Muse.” Because she was one of the earliest Greek lyric poets, there is very little definitive information on Sappho’s life.  It is generally agreed that Sappho was a wealthy noblewoman from the island of Lesbos who had three brothers and a daughter named Kleis. She used her prominent social position to support a cohort of other women artists, and composed many poems about them, expressing her love for them, praising their beauty, and celebrating their marriages. Whereas earlier Greek poetry was epic poetry with serious themes of gods, warfare, and the state, Sappho’s lyric poetry was emotional, intimate and personal. Her poetry centered around womanhood and womanly love, providing rare insight into the time period. The modern terms “sapphic” and “lesbian” reveal the longevity of her impact upon modern culture. Unfortunately, although her poetry was universally revered by the Greeks and Romans alike, Sappho’s works only exist as fragments, adding mysterious allure to her larger-than-life status but unfortunately hindering our understanding of her life and thoughts.

Women Supporting Women: Nossis' Trip to the Temple, Greek Anthology IX.332.1-3

In this poem, the Greek poet Nossis advertises the accomplishments of Polyarchis, a woman who was wealthy enough to purchase a gilded statue of Aphrodite to her local temple.

 Let’s go to the Temple of Aphrodite

And see her golden statue there.

Polyarchis provided it...

Ingressae templum spectemus Veneris

signum, ut auro fabrefactum exstat.

Statuit hoc Polyarchis...

Ἐλθοῖσαι ποτὶ ναὸν ἰδώμεθα τᾶς Ἀφροδίτας

τὸ βρέτας, ὡς χρυσῷ διαδαλόεν τελέθει.

εἵσατό μιν Πολυαρχίς, ...

--Nossis, Greek Anthology 9.332.1-3; Translated into Latin by Hugo Grotius  (1872)

 

 

 Nossis was considered among the famous nine women poets of ancient Greek literature. She lived in Locris (southern Italy) during the 3^rd century. Several of her poems are preserved in the Greek Anthology; like that of her literary predecessor Sappho, Nossis’ poetry provides great insight into the lives of women in the ancient world.