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题目材料：
In large part as a consequence of the feminist movement, historians have focused a great deal of attention in recent years on determining more accurately the status of women in various periods. Although much has been accomplished for the modern period, premodern cultures have proved more difficult: sources are restricted in number, fragmentary, difficult to interpret, and often contradictory. Thus it is not particularly surprising that some earlier scholarship concerning such cultures has so far gone unchallenged. An example is Johann Bachofen's 1861treatise on Amazons, women-ruled societies of questionable existence contemporary with ancient Greece.
Starting from the premise that mythology and legend preserve at least a nucleus of historical fact, Bachofen argued that women were dominant in many ancient societies. His work was based on a comprehensive survey of references in the ancient sources to Amazonian and other societies with matrilineal customs-societies in which descent and property rights are traced through the female line. Some support for his theory can be found in evidence such as that drawn from Herofotus, the Greek "historian" of the fifth century B. C.,who speaks of an Amazonian society, the Sauromatae, where the women hunted and fought in wars. A woman in this society was not allowed to marry until she had killed a person in battle.
Nonetheless, this assumption that the first recorders of ancient myths have preserved facts is problematic. If one begins by examining why ancients refer to Amazons, it becomes clear that ancient Greek descriptions of such societies were meant not so much to represent observed historical fact-real Amazonian societies-but rather to offer "moral lessons" on the supposed outcome of women's rule in their own society. The Amazons were often characterized, for example, as the equivalents of giants and centaurs, enemies to be slain by Greek heroes. Their customs were presented not as those of a respectable society, but as the very antitheses of ordinary Greek practices.
Thus, I would argue, the purpose of accounts of the Amazons for their male Greek recorders was didactic, to teach both male and female Greeks that all-female groups, formed by withdrawal from traditional society, are destructive and dangerous. Myths about the Amazons were used as arguments for the male-dominated status quo, in which groups composed exclusively of either sex were not permitted to segregate themselves permanently from society. Bachofen was thus misled in his reliance on myths for information about the status of women. The sources that will probably tell contemporary historians most about women in the ancient world are such social documents as grave-stones, wills, and marriage contracts. Studies of such documents have already begun to show how mistaken we are when we try to derive our picture of the ancient world exclusively from literary sources, especially myths.
Starting from the premise that mythology and legend preserve at least a nucleus of historical fact, Bachofen argued that women were dominant in many ancient societies. His work was based on a comprehensive survey of references in the ancient sources to Amazonian and other societies with matrilineal customs-societies in which descent and property rights are traced through the female line. Some support for his theory can be found in evidence such as that drawn from Herofotus, the Greek "historian" of the fifth century B. C.,who speaks of an Amazonian society, the Sauromatae, where the women hunted and fought in wars. A woman in this society was not allowed to marry until she had killed a person in battle.
Nonetheless, this assumption that the first recorders of ancient myths have preserved facts is problematic. If one begins by examining why ancients refer to Amazons, it becomes clear that ancient Greek descriptions of such societies were meant not so much to represent observed historical fact-real Amazonian societies-but rather to offer "moral lessons" on the supposed outcome of women's rule in their own society. The Amazons were often characterized, for example, as the equivalents of giants and centaurs, enemies to be slain by Greek heroes. Their customs were presented not as those of a respectable society, but as the very antitheses of ordinary Greek practices.
Thus, I would argue, the purpose of accounts of the Amazons for their male Greek recorders was didactic, to teach both male and female Greeks that all-female groups, formed by withdrawal from traditional society, are destructive and dangerous. Myths about the Amazons were used as arguments for the male-dominated status quo, in which groups composed exclusively of either sex were not permitted to segregate themselves permanently from society. Bachofen was thus misled in his reliance on myths for information about the status of women. The sources that will probably tell contemporary historians most about women in the ancient world are such social documents as grave-stones, wills, and marriage contracts. Studies of such documents have already begun to show how mistaken we are when we try to derive our picture of the ancient world exclusively from literary sources, especially myths.
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