<Article>Manly Women and Womanly Men in Democratic Athens

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  • <論説>民主制下アテナイにおける「おんな男(ホ・ギュンニス）」と「男のなかの男たる女(ヘ・アンドレイオタテ)」
  • 民主制下アテナイにおける「おんな男(ホ・ギュンニス)」と「男のなかの男たる女(ヘ・アンドレイオタテ)」
  • ミンシュセイ カ アテナイ ニ オケル 「 オンナオトコ(ホ ・ ギュンニス)」 ト 「 オトコ ノ ナカ ノ オトコ タル オンナ(ヘ ・ アンド レイオタテ)」

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Abstract

本論稿では, 前5世紀末から前4 世紀にかけてのアテナイにおける「男らしい」女のイメージについて検討する。「男らしい」女のイメージは, ジェンダー区分を揺るがせ, 「男らしさ」が男性の身体に固有のものではなく社会的な構築物であることを示していた。アリストファネス女性三部作における異性装がもたらす笑いを皮切りに, 女性や女らしさと「アンドレイア(男らしさ＝勇気)」の関係について検討するなかで, アテナイ社会が, そのイマジネーションのなかに男勝りの女性の姿を捉えていたことが示されるであろう。とはいえ男らしさの中心は, あくまで戦死者に代表される, 戦場での市民男性固有の勇敢さにあった。アテナイ社会の内側で女性の「男らしさ」が受け入れられる余地があるとすれば, それは家や彼女自身の身体といった女性固有の領域に根ざす場合に限られていたのである。/ In Aristophanic comedies, certain female characters behave like men and men like women. In this study, the representation of and response to the possible existence of manly women in Athens during late fifth and fourth centuries BCE are examined. The concept of female 'manliness (andreia)' could question gender division, thus, leading to the notion that 'manliness' was not inalienable the male body but also a social construction. In the first chapter, the cases of the 'most manly (andreiotate)' leader of the Athenian women, Lysistrata, and the 'womanly man (ho gynnis)', Agathon (the tragic poet), both of whom are regarded as transgressing the gender division, are to be examined along with cross-dressing characters in the three 'women plays' of Aristophanes. In the second chapter, remarks by Platonic Socrates and Aristotle on female manliness are analysed. Both believed that the virtue of manliness is an acquired trait and not something one is born with. However, while Platonic Socrates admitted that both sexes could possess the same 'manliness', Aristotle regarded female manliness as subordinated exerted only in household matters. The third chapter is devoted to individual fictional female figures, whose manliness was either honoured or regarded problematic. The Athenian society was well aware of women's ability to achieve manliness, which is reflected in their imagination of manly women. However, the manly women were scarcely acknowledged within the Athenian civic society when observed through the traditional prism of manly virtue in the battlefield, which was regarded as a significant characteristic of the Athenian male citizens. If female manliness could be depicted desirable, it was definitely restricted to the occasions wherein it was exposed to typical female spheres, such as families, marriages and their own bodies.

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