The fabulous tale of the Amazon enters the Greek cultural history during the first half of the sixth century aC as adversary of Hercules, as can be seen in black-figure vessels which were exported to Etruria. Moreover, the rapid installation of this myth in the Hellenistic imagination would have an explanation of a political nature in the fact that Pisistratus sought to identify with Heracles as a protégé of the goddess Athena. This use of myth also expands with the arrival in power of Cleisthenes and his family, at the end of the sixth century BC, and with the advent of the Persian invaders. By this hypothesis of a political nature are joined by other social and anthropological considerations, it must not be forgotten that the Greek and Roman family constitutions were based on a patriarchal structure, grounded in male-female polarity and the predominance of the former, considered more suitable for the exercise of politics and war. Therefore, the possibility that women develop an independent attitude against the men, leaving aside their duties as wives and mothers, not only was understood as a violation of social norms, but was saying, since the externality body and customs imposed by social institutions, a monstrosity.