The History of Prostitution

Prostitution coeval with Society.-Prostitutes in the Eighteenth Century B.C.-Tamar and Judah.-Legislation of Moses.-Syrian Women.-Rites of Moloch.-Groves.-Social Condition of Jewish Harlots.-Description by Solomon.-The Jews of Babylon.

Our earliest acquaintance with the human race discloses some sort of society established. It also reveals the existence of a marriage tie, varying in stringency and incidental effects according to climate, morals, religion, or accident, but every where essentially subversive of a system of promiscuous intercourse. No nation, it is believed, has ever been reported by a trustworthy traveler, on sufficient evidence, to have held its women generally in common. Still there appear to have been in every age men who did not avail themselves of the marriage covenant, or who could not be bound by its stipulations, and their appetites created a demand for illegitimate pleasures, which female weakness supplied. This may be assumed to be the real origin of prostitution throughout the world, though in particular localities this first cause has been assisted by female avarice or passion, religious superstition, or a mistaken sense of hospitality.

Accordingly, prostitution is coeval with society. It stains the earliest mythological records. It is constantly assumed as an existing fact in Biblical history. We can trace it from the earliest twilight in which history dawns to the clear daylight of to-day, without a pause or a moment of obscurity.

Our most ancient historical record is believed to be the Books of Moses. According to them, it must be admitted that prostitutes were common among the Jews in the eighteenth century before Christ. When Tamar, the daughter-in-law of Judah, desired to defeat the cruel Jewish custom, and to bear children, notwithstanding her widowhood, she "put her widow's garments off from her, and covered her with a veil, and wrapped herself, and sat in an open place.... When Judah saw her he thought her a harlot, for she had covered her face."[7] The Genesiacal account thus shows that prostitutes, with covered faces, must have been common at the time. It is the more valuable, as it furnishes the particulars of the transaction. To keep up her disguise, Tamar demands a kid as her recompense. Judah agrees, and leaves his "signet, and his bracelets, and his staff" as a pledge for the kid. It appears to have been regarded as no dishonor to have commerce with a prostitute, for Judah sends his friend the Adullamite, a man of standing, to deliver the kid; but to defraud the unfortunate woman of her ill-gotten gain must have been considered shameful, for, when Judah learns that she has disappeared, he expresses alarm "lest we be shamed" for not having paid the stipulated price. It may also be noticed, as an illustration of the connection between prostitution and pure domestic morals, that when Judah learns that his daughter-in-law is pregnant, he instantly orders her to be burned for having "played the harlot."

Four centuries afterward it fell to the lot of Moses to legislate on the Jewish morals, no doubt sadly corrupted by their sojourn in Egypt. His command is formal and emphatic: "Do not prostitute thy daughter, lest the land fall to whoredom.... There shall be no whore of the daughters of Israel."[8] He was equally decided in his condemnation of worse practices, to which it would appear the Jews were much addicted.[9] He laid penalties on uncleanness of every kind, and on fornication; but it would appear that he rather confirmed than abrogated the customary right of a Jewish father to sell his daughter as a concubine.[10] With the practical view of improving the physical condition of the race, Moses guarded, by elaborate laws, against improper and corrupt unions. Adultery and rape he punished with death. The bride was bound, under pain of death by stoning, to prove to the satisfaction not only of her husband, but of the tribe, that she had been chaste to the day of her marriage.[11] A long list of relatives were specified among whom it was illegal to intermarry. Furthermore, Moses endeavored, with marked zeal, to check the progress of disease among both sexes. Whether the maladies mentioned in Leviticus[12] were syphilitic in their nature, it were difficult to say. Modern medical science admits that, in hot climates, want of cleanliness and frequent amorous indulgence will generate phenomena similar to the "issue" so frequently mentioned by Moses. However this be, it is certain that both Jews and Jewesses were subject to diseases apparently similar to the common gonorrh?a; that these diseases were infectious; and that Moses, in reiterated injunctions, forbade all sexual intercourse, and almost all association, with persons thus afflicted. So earnest was his desire to eradicate the evil from the people, that he extended his prohibition to women during the period of their menstrual visitation.

Having done this much for the Jews, Moses appears to have connived at the intercourse of their young men with foreign prostitutes. He took an Ethiopian concubine himself. Syrian women, Moabites, Midianites, and other neighbors of the Jews-many of them, as it appears, young and lovely, but with debauched and vicious principles-established themselves as prostitutes in the land of Israel. For many years, until the time of Solomon, they were excluded from Jerusalem and the large cities. Driven to the highways for refuge, they lived in booths and tents, where they combined the trade of a peddler with the calling of a harlot. Unlike Tamar, they did not veil the face. Reclining within the tent, with no more clothing than the heat of the climate suggested, these dissolute girls invited the complaisance of passengers who stopped to refresh their thirst or replenish their wardrobe at their booth. So long as their practices violated no law of nature, the prudent legislator pursued a tolerant policy. Before long, however, abominable rites in honor of Moloch, Baal, or Belphegor, were formally established by the "strange women" and their male accomplices. Moloch, whose disgusting exactions we find in Ph?nicia, and at Carthage also, demanded male worship. The belly of the god's statue was a furnace, in which a fierce fire was kindled and fed with animal sacrifice; around it the priests and their proselytes danced to the sound of music, sang wild songs, and debased themselves by practices of a disgusting and unnatural character. Nor was the worship of Baal less revolting. He too had his statues, in forms eminently calculated to excite the animal passions, and surrounded by cool groves in which the most shameless prostitution was carried on by all who would deposit an offering on the altars of the idol. It would even seem, from several passages in the Bible,[13] that the participators in these infamies were not invariably human beings. Against such enormities the wrath of Moses and his successors was aroused, on hygienic as well as moral and religious grounds. Participation in the rites of Moloch was punished with death.[14] Aaron's grandson did not hesitate to commit a double homicide to mark the Divine abhorrence of the daughters of Midian; and Moses himself, warned by the frightful progress of disease among the male Jews, struck at its roots by exterminating every female Midianite among his captives, save the virgins only.

An express command forbade the establishment of groves near the Jewish temples, evidently on account of the convenience such shady retreats afforded to prostitutes. Yet on various occasions in the history of Israel we find accounts of the destruction of such groves, and of the statues of the gods in whose honor human nature was defiled.[15] Solomon, whose wisdom was singularly alloyed with sensuality, not only set the example of inordinate lust, keeping, it is said, seven hundred wives and three hundred concubines, but repealed the wise restrictions of his predecessors in regard to prostitutes, allowing them to exercise their calling within the city of Jerusalem. They multiplied so fast that the prophets speak of them wandering on all the hills, and prostituting themselves under every tree, and at a later date they even invaded the Temple, and established their hideous rites in its courts. That noble edifice had become, in the time of Maccabees, a mere brothel plenum scortantium cum meretricibus.[16]

It is, however, apparent, notwithstanding the severe ordinances of the Jewish legislators, that prostitutes were a recognized class, laboring under no hopeless ban. Jephtha, the son of a prostitute, became none the less chief of Israel; and some commentators have contended that the retreat to which he condemned his daughter was simply the calling of her grandmother. Joshua's spies slept openly in the house of the harlot Rahab, whose service to Israel was faithfully requited by the amnesty granted to her family, and the honorable residence allotted to her in Jud?a. Samson chose the house of a harlot to be his residence at Gaza; his fatal acquaintance with another harlot, Delilah, is the leading trait of his story. Even Solomon did not disdain to hear the rival wranglings of a pair of harlots, and to adjudicate between them. Prostitution was in fact legally domiciled in Jud?a at a very early period, and never lost the foothold it had gained. Of the manner in which it was carried on, an idea may be formed from the very vivid picture in Proverbs:[17]

"For at the window of my house,

I looked through my casement,

And beheld among the simple ones,

I discerned among the youths,

A young man void of understanding,

Passing through the streets near her (the strange woman's) corner;

And he went the way to her house,

In the twilight, in the evening,

In the black and dark night;

And, behold, there met him a woman

With the attire of a harlot, and subtile of heart.

She is loud and stubborn;

Her feet abide not in her house:

Now she is without, now in the streets,

And lieth in wait at every corner.

So she caught him, and kissed him,

And with an impudent face said unto him,

I have peace-offerings with me;

This day have I paid my vows.

Therefore came I forth to meet thee,

Diligently to seek thy face,

And I have found thee.

I have decked my bed with coverings of tapestry,

With carved works, with linen of Egypt.

I have perfumed my bed with myrrh,

Aloes, and cinnamon.

Come, let us take our fill of love until the morning:

Let us solace ourselves with loves. * * *

With her much fair speech she caused him to yield,

With the flattering of her lips she forced him.

He goeth after her straightway,

As an ox goeth to the slaughter,

Or as a fool to the correction of the stocks."

That prostitution continued to be practiced generally and openly until the destruction of the old Jewish nation, the language of the Biblical prophets does not permit us to doubt. It may be questioned whether it ever assumed more revoltingly public forms in any other country. The Babylonish conquest must have changed the parts, without altering the performance. At Babylon, the Jewish maidens, whose large, expressive eyes, voluptuous mouth, slender and graceful figure, with well-developed bust and limbs, were frequently the theme of ancient poets, peopled the houses of prostitution, and ministered to the lusts of the nobles. Nor even after the return to Jerusalem was the evil extirpated. It was to a prostitute that Christ uttered the memorable sentence, "Her sins are forgiven because she loved much."

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Egyptian Courtesans.-Festival of Bubastis.-Morals in Egypt.-Religious Prostitution in Chald?a.-Babylonian Banquets.-Compulsory Prostitution in Ph?nicia.-Persian Banquets.

Before passing to the subject of prostitution in Greece, a glance at Egypt, and those nations of Asia which seem to have preceded Greece in civilization, may not be out of place.

Egypt was famous for her courtesans before the time of Herodotus. Egyptian blood runs warm; girls are nubile at ten. Under the Pharaohs, if ancient writers are to be believed, there existed a general laxity of moral principle, especially among young females.[18] Their religion was only too suggestive. The deities Isis and Osiris were the types of the sexes. A statue of the latter, a male image, made of gold, was carried by the maidens at festivals, and worshiped by the whole people. Nor were the rites of Isis more modest. "At the festival at Bubastis," says Herodotus, "men and women go thither in boats on the Nile, and when the boats approach a city they are run close to the shore. A frantic contest then begins between the women of the city and those in the boats, each abusing the other in the most opprobrious language, and the women in the boats conclude the performance by lascivious dances, in the most undisguised manner, in sight of the people, and to the sound of flutes and other musical instruments."[19] There is little reason to doubt that the temples, like those of Baal, were houses of prostitution on an extensive scale. Herodotus remarks significantly that a law in Egypt forbade sexual intercourse within the walls of a temple, and exacted of both sexes that intercourse should be followed by ablution before the temple was entered.[20]

Where piety required such sacrifices, it is not surprising that public morals were loose. It was not considered wholly shameful for an Egyptian to make his living by the hire of his daughter's person, and a king is mentioned who resorted to this plan in order to discover a thief. Such was the astonishing appetite of the men, that young and beautiful women were never delivered to the embalmer until they had been dead some days, a miserable wretch having been detected in the act of defiling a recently-deceased virgin![21] Of course, in such a society, there was no disgrace in being a prostitute. The city of Naucratis owed its wealth and fame to the beauty of its courtesans, whose reputation spread throughout Europe, and was much celebrated in Greece. Rhadopis, a Thracian by birth, led the life of a prostitute in Egypt with such success, that she not only bought her own freedom from the slave-dealer who had taken her there on speculation, but, if the Egyptians are to be believed, built a pyramid with her savings. A large portion of her story is doubtless mythical, but enough remains to warrant the opinion that she was, though a prostitute, a wealthy and highly considered person.

In Chald?a, too, religion at first connived at, and then commanded prostitution. Every Babylonian female was obliged by law to prostitute herself once in her life in the temple of the Chald?an Venus, whose name was Mylitta.[22] Herodotus appears to have seen the park and grounds in which this singular sacrifice was made. They were constantly filled with women with strings bound round their hair. Once inside the place, no woman could leave it until she had paid her debt, and had deposited on the altar of the goddess the fee received from her lover. Some, who were plain, remained there as long as three years; but, as the grounds were always filled with a troop of voluptuaries in search of pleasure, the young, the beautiful, the high-born seldom needed to remain over a few minutes. This strange custom is mentioned by the prophet Baruch, who introduces one of the women reproaching her neighbor that she had not been deemed worthy of having her girdle of cord burst asunder by any man.[23] Similar statements are made by Strabo and other ancient writers. At the time of Alexander the Great the demoralization had reached a climax. Babylonian banquets were scenes of unheard-of infamies. When the meal began, the women sat modestly enough in presence of their fathers and husbands; but, as the wine went round, they lost all restraint, threw off one garment after another, and enacted scenes of glaring immodesty. And these were the ladies of the best families.[24]

The Mylitta of Chald?a became Astarte in Ph?nicia, at Carthage, and in Syria. Nothing was changed but the name; the voluptuous rites were identical. In addition to the forced prostitution in the temples, however, the Ph?nicians and most of their colonies maintained for many years the practice of requiring their maidens to bestow their favors on any strangers who visited the country. Commercial interest, no doubt, had some share in promoting so scandalous a custom. On the high shores of Ph?nicia, as at Carthage and in the island of Cyprus, the traveler sailing past in his boat could see beautiful girls, arrayed in light garments, stretching inviting arms to him.

Originally the sum paid by the lover was offered to the goddess, but latterly the girls kept it, and it served to enhance their value in the matrimonial market. In some places the girl was free if she chose to abandon her hair to the goddess, but Lucian notes that this was an uncommonly rare occurrence.

Very similar were the customs of the Lydians and their successors in empire, the early Persians. Their Venus was named Mithra, in honor of whom festivals were given at which human nature was horribly outraged. Fathers and daughters, sons and mothers, husbands and wives sat together at the table, while voluptuous dances and music inflamed their senses, and when the wine had done its work, a promiscuous combat of sensuality began which lasted all night. Details of such scenes must be left to other works, and veiled in a learned tongue.[25]

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Mythology.-Solonian Legislation.-Dicteria.-Pisistratid?.-Lycurgus and Sparta.-Laws on Prostitution.-Case of Phryne.-Classes of Prostitutes.-Pornikon Telos.-Dress.-Hair of Prostitutes.-The Dicteriades of Athens.-Abode and Manners.-Appearance of Dicteria.-Laws regulating Dicteria.-Schools of Prostitution.-Loose Prostitutes.-Old Prostitutes.-Auletrides, or Flute-players.-Origin.-How hired.-Performances.-Anecdote of Arcadians.-Price of Flute-players.-Festival of Venus Periboa.-Venus Callipyge.-Lesbian Love.-Lamia.-Hetair?.-Social Standing.-Venus and her Temples.-Charms of Hetair?.-Thargelia.

-Aspasia.-Hipparchia.-Bacchis.-Guathena and Guathenion.-Lais.-Phryne.-Pythionice.-Glycera.-Leontium.-Other Hetair?.-Biographers of Prostitutes.-Philtres.

The Greek mythology supposes obviously a relaxed state of public morals. What period in the history of the nation it may be assumed to reflect is, however, by no means certain. It is not reasonable to suppose that the Homeric poems were composed for immodest audiences, and it would perhaps be fairer to lay the blame of the mythological indecencies at the door of the age which polished and improved upon them, rather than of that which is entitled to the credit of their conception in the rough.

Our first reliable information regarding the morals of the Greek women, passing over, for the present, the legislation ascribed to Lycurgus, is found in the ordinances of Solon. Draco is supposed to have affixed the penalty of death indiscriminately to rape, seduction, and adultery. It has been conjectured that the safety-valve used at that time, ordinary prostitution being unknown, was a system of religious prostitution in the temples, borrowed from and analogous to the plan already described. This, however, is mere conjecture. Solon, while softening the rigors of the Draconian code, by law formally established houses of prostitution at Athens, and filled them with female slaves. They were called Dicteria, and the female tenants Dicteriades. Bought with the public money, and bound by law to satisfy the demands of all who visited them, they were in fact public servants, and their wretched gains were a legitimate source of revenue to the state. Prostitution became a state monopoly, and so profitable that, even in Solon's lifetime, a superb temple, dedicated to Venus the courtesan, was built out of the fund accruing from this source. The fee charged, however, appears to have been small.[26] In Solon's time, the Dicteriades were kept widely apart from the Athenian women of repute. They were not allowed to mix in religious ceremonies or to enter the temples. When they appeared in the streets they were obliged to wear a particular costume as a badge of infamy. They forfeited what rights of citizenship they may have possessed in virtue of their birth. A procurer or procuress who had been instrumental in introducing a free-born Athenian girl to the Dicterion incurred the penalty of death. Nor was the law content with branding with infamy prostitutes and their accomplices alone. Their children were bastards; that is to say, they could not inherit property, they could not associate with other youths, they could not acquire the right of citizenship without performing some signal act of bravery, they could not address the people in the public assemblies. Finally, to complete their ignominy, they were exempt from the sacred duty of maintaining their parents in old age.[27]

These regulations, for which Solon obtained the praise of Athenian philosophers,[28] were not long maintained in force. Tradition imputed to the profligacy of the Pisistratid? a relaxation of the laws concerning prostitutes. It was believed that the sons of Pisistratus not only gave to the Dicteriades the freedom of the city, but allotted to them seats at banquets beside the most respectable matrons, and, on certain days each year, turned them into their father's beautiful gardens, and let loose upon them the whole petulance of the Athenian youth.[29] The law against procuresses was modified, a fine being substituted for death. "About the same time," says the scandalous Greek chronicle, "the death-penalty for adultery was also commuted for scourging."

Still, notwithstanding this falling off, it would appear that Athens was more moral than her neighbors, Corinth and Sparta. The former, then the most flourishing sea-port of Greece, was filled with a very low class of prostitutes. No laws regulated the subject. Any female who chose could open house for the accommodation of travelers and seamen, and, though Corinth was yet far from the proverbial celebrity it afterward obtained for its prostitutes, there is no doubt they bore a fearful proportion to the aggregate population of the port. At Sparta the case was different. In the system of legislation which bears the name of Lycurgus, the individual was sacrificed to the state; the female to the male. Women were educated for the sole purpose of bearing robust children. Virgins were allowed to wrestle publicly with men. Girls were habited in a robe open at the skirts, which only partially concealed the person in walking, whence the Spartan women acquired an uncomplimentary name.[30] A Spartan husband was authorized to lend his wife to any handsome man for the purpose of begetting children. That these laws, the skillfully contrived appeals to the sensual appetites, and the constant spectacle of nude charms, must have led to a general profligacy among the female sex, is quite obvious. Aristotle affirms positively that the Spartan women openly committed the grossest acts of debauchery.[31] Hence it may be inferred that prostitutes by profession were unnecessary at Sparta, at all events until a late period of its history.

After the Persian wars, the subject of Athenian prostitution is revealed in a clearer light. As a reaction from the looseness of the age of the Pisistratid?, the Solonian laws were reaffirmed and their severity heightened. It has been imagined, from certain obscure passages in Greek authors, that the courtesans formed several corporations, each of which was responsible for the acts of all its members. They were liable to vexatious prosecutions for such acts as inciting men to commit crime, ruining thoughtless youths, fomenting treason against the state, or committing impiety. Against such charges it was rarely possible to establish a sound defense. If the accuser was positive, the Areopagus, notoriously biased against courtesans, unhesitatingly condemned the culprit to death, or imposed on her corporation a heavy fine. In this way, says an old author, the state frequently contrived to get back from these women the money they obtained from their lovers. Before the famous case of Phryne, they were wholly at the mercy of their profligate associates. A man only needed to threaten an accusation of impiety or the like to obtain a receipt in full. Phryne, so long the favorite of the Athenians, was thus accused of various vague offenses by a common informer named Euthias. Her friend Bacchis fortunately persuaded Hyperides, the orator, to undertake her case, and he softened the judges by exhibiting her marvelous beauty in a moment of affected passion. "Henceforth," says the hetaira Bacchis to Myrrhina, "our profits are secured by law."[32]

At this time, that is to say, at the height of Athenian prosperity, there were four classes of women who led dissolute lives at Athens. The highest in rank and repute were the Hetair?, or kept women, who lived in the best part of the city, and exercised no small influence over the manners and even the politics of the state. Next came the Auletrides, or flute-players, who were dancers as well. They were usually foreigners, bearing some resemblance to the opera-dancers of the last century, and they combined the most unblushing debauchery with their special calling. The lowest class of prostitutes were the Dicteriades, already mentioned. They were originally bound to reside at the Pir?us, the sea-port of Athens, some four miles from the city, and were forbidden to walk out by day, or to offend the eyes of the public by open indecency. Lastly came the Concubines, who were slaves owned by rich men with the knowledge and consent of their wives, serving equally the passions of their master and the caprices of their mistress. These all paid a tax to the state, called Pornikon Telos, which was farmed out to speculators, who levied it with proverbial harshness upon the unfortunate women. In the time of Pericles the revenue from this source was large.

All classes, too, wore garments of many colors. The law originally specified "flowered robes" as the costume of courtesans; but this leading to difficulties, a farther enactment prohibited prostitutes from wearing precious stuffs, such as scarlet or purple, or jewels. Thenceforth the custom, which appears to have been general throughout the Greek cities and colonies, prescribed cheap robes, with flowers or stripes of many colors embroidered or painted on them. To this a part of the women added garlands of roses. It was lawful in some cities for courtesans to wear light, transparent garments; but at Sparta, as may be imagined, the reverse was the rule, semi-nudity being the badge of virtuous women.[33]

Perhaps the most singular of the marks by which a Greek courtesan was known was her hair. It is said that no law prescribed the habit; if so, it must have been a sort of esprit de corps which led all courtesans to dye their hair of a flaxen or blonde color. Allusions to this custom abound in the light literature of Greece. Frequently a flaxen wig was substituted for the dyed locks. At a very late period in the history of Greece, modest women followed the fashion of sporting golden hair. This forms one of the subjects of reprimand addressed to the women of Greece by the early Christian preachers.[34]

THE DICTERIADES, OR COMMON PROSTITUTES OF ATHENS.

This class approaches more nearly than any other to the prostitutes of our day, the main difference being that the former were bound by law to prostitute themselves when required to do so, on the payment of the fixed sum, and that they were not allowed to leave the state. Their home, as mentioned already, was properly at the port of Pir?us. An open square in front of the citadel was their usual haunt. It was surrounded with booths, where petty trade or gambling was carried on by day. At nightfall the prostitutes swarmed into the square. Some were noisy and obscene; others quiet, and armed with affected modesty. When a man passed on his way from the port to the city, the troop assailed him. If he resisted, coarse abuse was lavished on him. If he yielded, there was the temple of Venus the Courtesan close by, and there was the wall of Themistocles, under the friendly shelter of either of which the bargain could be consummated. Were the customer nice, the great dicterion was not far distant, and a score or more of smaller rivals were even nearer at hand, as a well-known sign was there to testify.

The Dicteria were under the control of the municipal police. The door was open night and day, a bright curtain protecting the inmates from the eye of the passer-by; and in the better class of establishments, a fierce dog, chained in the vestibule, served as sentinel. At the curtain sat an old woman, often a Thessalian and a pretended witch, who received the money before admitting visitors. Originally the fee was an obolus[35]-about three cents; but this attempt to regulate the value of a variable merchandise was soon abandoned. Within, at night, the sounds of music, revelry, and dancing might be constantly heard. The visitor was not kept in suspense. The curtain passed, he was in full view of the dicteriades, standing, sitting, or lying about the room; some engaged in smoothing their blonde hair, some in conversation, some anointing themselves with perfumery. The legal principle with regard to the dicteriades appears to have been that they should conceal nothing; no doubt in contrast to the irregular prostitutes, of whom something will be said presently. There was no rule, however, forbidding the wearing of garments in the dicterion, but the common practice appears to have been to dispense with them, or to wear a light scarf thrown over the person. This custom was observed by day as well as by night, and a visitor has described the girls in a large dicterion as standing in a row, in broad daylight, without any robes or covering.[36]

It seems that in later times any speculator had a right to set up a dicterion on paying the tax to the state. An Athenian forfeited his right of citizenship by so doing; but, as a popular establishment was very lucrative, avaricious men frequently embarked in the business under an assumed name. Comic writers have lashed these wretches severely. On paying the tax to the state regularly, the pornobosceion, or master of the house, acquired certain rights. The dicterion was an inviolable asylum, no husband being allowed to pursue his wife, or the wife her husband, or the creditor his debtor, within its walls. Public decency requires, says Demosthenes, that men shall not be exposed in houses of prostitution.[37] It was not, however, considered wholly shameful to frequent such places.

There appear to have been attached to these dicteria schools of prostitution, where young women were initiated into the most disgusting practices by females who had themselves acquired them in the same manner. Alexis vigorously describes the frauds taught in these places,[38] while there is a shocking significance in an expression of Athen?us-"You will be well satisfied with the performance of the women in the dicteria."[39]

Besides these regular dicteriades, there were at Athens, as there have been in every large city, a number of women who exercised the calling of prostitutes, without properly belonging to any of the recognized classes. They were sometimes called free dicteriades, sometimes she-wolves, and also cheap hetair?. Some were native Athenians who had been seduced and abandoned, and who, led by stings of conscience and idleness to pursue their career, had still an invincible repugnance to adopt the flowered robe and yellow hair of the regular courtesan. They roamed the Pir?us, and even the streets of Athens, after dark, eking out a miserable subsistence by the hardest of trades, and haunting the dark recesses of old houses or the shade of trees. Others, again, were old hetair? whose charms had faded, and who sought a scanty subsistence where they were not known, and shrank from encountering the eye of a lover where the friendly shade of night would not hide the ravages of time. Others were the servants of hotels and taverns, who were always expected to serve the caprices of visitors.

All of these led a most miserable life. Now and then we hear of one or two of them meeting a rich and inexperienced traveler, after which the heroine of the exploit naturally ascended to the rank of hetaira; but, in general, their customers were the lowest of the port people-sailors, fishermen, farm-servants. Their price was a meal, a fish, a handful of fruit, or a bottle of wine. One poor creature, who belonged to no class in particular, but acquired some celebrity by being kept by the orator Ithatocles, was named Didrachma because she offered her favors to the public generally for two drachmas, about thirty-five cents.[40]

Perhaps the most curious fact in reference to these prostitutes is the singular predominance of old women among them. It appears to have been adopted as an invariable rule for this sort of courtesans to paint their faces with a thick ointment, and it is even said that the great painters of Greece did not disdain to beguile their leisure hours by thus improving upon nature.[41] Of course, under this disguise, it was impossible to distinguish a young face from an old one. An aged prostitute thus bedizened would place herself at an open window with a sprig of myrtle in her hand, with which she would beckon to people in the street. When a customer was found, a servant would open the door and conduct him in silence to the chamber of her mistress. Before entering he paid the sum demanded, when he found himself in a room lighted only by a feeble glimmer passing through the curtain, which now hung down over the window. In such a twilight the most venerable old woman could not be distinguished from a Venus.[42]

THE AULETRIDES, OR FLUTE-PLAYERS.

Female flute-players were a common accompaniment to an Athenian banquet. The flute, which in modern times is played by men, was rarely seen in male hands in Greece. Though the fable ascribed its invention to the god Pan, and its development to the mythical king Midas, it was monopolized at a very early period by women, who consoled themselves for the ravages it wrought in their beauty by the power of fascination it imparted among a people intensely musical. Flute-playing soon became an essential rite in the service of certain deities. Ceres was invariably worshiped to the sound of the flute. And when the Athenians had once tried the experiment of listening to flute-players after dinner, they never would dine in company without them.

Thebes appears to have been the native city of the earliest famous flute-players,[43] but before long the superior beauty of the Asiatic girls-Ionians and Phrygians-drove their Theban rivals out of the field. Dancing was combined with flute-playing, and in this art the Asiatics bore the palm from the world. During the golden days of Greece, numbers of beautiful girls were every year imported into Athens from Miletus and the other Ionic ports in Asia Minor, just as in more modern times a similar trade was carried on between Trebizond and Constantinople.

An Athenian hired his flute-players as a modern European noble hires his band. They charged so much for their musical performances, reserving the right of accepting presents in the course of the evening. Some were singers as well as performers. At each course a new air was played, increasing in tenderness and expression as the wine circulated. It is stated that the sounds of a good flute-concert excited people to such a state of phrensy that they would take off their rings and jeweled ornaments to throw them to the performers: those who have witnessed a triumphant operatic soirée can readily believe the statement. But the fair artists did not wholly rely on their music for their success. The performer danced while she played, accompanying every note with a harmonious movement of the body. There is no doubt these dances were in the highest degree immoral and lascivious. Athen?us tells a story of an embassy from Arcadia waiting upon King Antigonus, and being invited to dinner. After the hunger of the venerable guests was appeased, Phrygian flute-players were introduced. They were draped in semi-transparent veils, arranged with much coquetry. At the given signal they began to play and dance, balancing themselves alternately on each foot, and gradually increasing the rapidity of their movements. As the performance went on, the dancers uncovered their heads, then their busts; lastly, they threw the veils aside altogether, and stood before the wondering embassadors with only a short tunic around the loins. In this state they danced so indecently that the aged Arcadians, excited beyond control, forgot where they were, and rushed upon them. The king laughed; the courtiers were shocked at such ill-breeding, but the dancers discharged the sacred duty of hospitality.[44]

A flute-player who had achieved a success of this kind was enabled to conclude a lucrative bargain for other performances. We find allusions to fees as high as two talents (say $2500) and fifty pieces of gold,[45] though these were evidently unusual charges. Many of the most fashionable flute-players were slaves who had been brought to Greece by speculators. They were commonly sold by auction at the dinner-table, when their owner judged that the enthusiasm of the guests had attained the highest point. An anecdote is told of one of the most esteemed names in Greek philosophy in reference to this strange custom. He was dining with a party of young men, when a youthful flute-player was introduced. She crept to the philosopher's feet, and seemed to shelter herself from insult under the shadow of his venerable beard; but he, a disciple of Zeno, spurned her, and burst forth into a strain of moralizing. Piqued by the affront, the girl rose, and played and danced with inimitable grace and pruriency. At the close of the performance her owner put her up to auction, and one of the first bidders was the philosopher. She was adjudged to another, however, and the white-haired sage so far forgot his principles as to engage in a fierce conflict with the victor for the possession of the prize.[46] Hand to hand battles on these occasions were common in the best society at Athens, and a flute-player in fashion made a boast of the riots she had caused.[47] Of the fortunes realized by successful artists in this line, an idea may be formed from the gorgeous presents made to the Delphian oracle by flute-players, and from the fact that the finest houses at Alexandria were inscribed with the names of famous Greek auletrides.[48]

As might be inferred from the character of their dances, the auletrides were capable of every infamy. Constantly breathing an atmosphere of debauchery, and accustomed to the daily spectacle of nudities, they naturally attained a pitch of amorous exaltation of which we, at the present day, can hardly form an idea. They kept a cherished festival in honor of Venus Peribasia, which was originally established by Cypselus of Corinth. At that ceremony all the great flute-players of Greece assembled to celebrate their calling. Men were not usually allowed to be present, a regulation prompted perhaps by modesty, as the judgment of Paris was renewed at the festival, and prizes were awarded for every description of beauty. The ceremony was often mentioned as the Callipygian games; and a sketch of a scene which took place at one of these reunions, contained in a letter from a famous flute-player, justifies the appellation. The banquet lasted from dark till dawn, with wines, perfumes, delicate viands, songs, and music. An after-scene was a dispute between two of the guests as to their respective beauty. A trial was demanded by the company, and a long and graphic account is given of the exhibition, but modern tastes will not allow us to transcribe the details.[49]

A knowledge of these scandalous scenes, it may be briefly observed, would be worse than useless, were it not that they illustrate the life of Greek courtesans; and, being performed under the sanction of religion and the law, they throw no inconsiderable light on the real character of Greek society. Their value may be best apprehended by trying to realize what the effect would be if similar scenes occurred annually in some public edifice in our large cities, under the auspices of the police, with the approval of the clergy, and with the full knowledge of the best female society.

It has been suggested that these festivals were originated by, or gave rise to, those enormous aberrations of the Greek female mind known to the ancients as Lesbian love. There is, no doubt, grave reason to believe something of the kind. Indeed, Lucian affirms that, while avarice prompted common pleasures, taste and feeling inclined the flute-payers toward their own sex. On so repulsive a theme it is unnecessary to enlarge.

Many flute-players seem to have been susceptible of lasting affections. In the remains we have of the erotic works of the Greeks, several names are mentioned as those of successful flute-players whose gains were consumed by exacting lovers. It does not appear that they often, or ever, married. The most famous of all the flute-players was Lamia, who, after being the delight of Alexandria and of King Ptolemy for some fifteen or twenty years, was taken with the city by Demetrius of Macedon, and raised to the rank of his mistress. She was forty years of age at this time, yet her skill was such that she ruled despotically her dissolute lover, and left a memorable name in Greek history. The ancients asserted that she owed her name, Lamia, which means a sort of vampire or bloodsucker, to the most loathsome depravities. Her power was so great that, when Demetrius levied a tax of some $250,000 on the city of Athens, he gave the whole to her, to buy her soap, as he said. The Athenians revenged themselves by saying that Lamia's person must be very dirty, since she needed so much soap to wash it. But they soon found it to their interest to build a temple in her honor, and deify her under the name of Venus Lamia.[50]

THE HETAIR?, OR KEPT WOMEN.

The Hetair? were by far the most important class of women in Greece. They filled so large a place in society that virtuous females were entirely thrown into the shade, and it must have been quite possible for a chaste Athenian girl, endowed with ambition, to look up to them, and covet their splendid infamy. An Athenian matron was expected to live at home. She was not allowed to be present at the games or the theatres; she was bound, when she appeared in public, to be veiled, and to hasten whither she was going without delay; she received no education, and could not share the elevated thoughts or ideas of her husband; she had no right to claim any warmth of affection from him, though he possessed entire control over her.[51]

Now, to judge of the position into which this social system thrust the female sex, one must glance at the mythology, or, to speak more correctly, at the religious faith of the Greek people. It has been conjectured that they derived their idea of Venus from the East. However this be, Venus was certainly one of the earliest goddesses to whom their homage was paid. Solon erected opposite his dicterion a temple to Venus Pandemos, or the public Venus. In that temple were two statues: one of the goddess, the other of a nymph, Pitho, who presided over persuasion; and the attitudes and execution of the statues were such that they explained the character without inscription. At this temple a festival was held on the fourth of each month, to which all the men of Athens were invited. But Venus Pandemos soon made way for newer and more barefaced rivals. Twenty temples were raised in various cities of Greece to Venus the Courtesan. In one author we find allusion made to Venus Mucheia, or the Venus of houses of ill-fame. Another celebrates Venus Castnia, or the goddess of indecency. Others honor Venus Scotia, the patroness of darkness; and Venus Derceto, the guardian deity of street-walkers. More famous still was Venus Divaricatrix, whose surname, derived, it is said by a father of the Church, a divaricatis cruribus,[52] must be left in a learned tongue. And still more renowned was Venus Callipyge, whose statue is at this day one of the choice ornaments of one of the best European collections of antiquities. It owed its charm to the marvelous beauty of the limbs, and was understood to have been designed from two Syracusan sisters, whose extraordinary symmetry in this particular had been noticed by a countryman who surprised them while bathing. All these Venuses had temples, and sacrifices, and priestesses. Their worship was naturally analogous to their name, and consistent with their history. Their devotees were every man in Greece. Yet it was in this society, trained to such spectacles, and nurtured in such a creed, that matrons and maidens were taught to lead a life of purity, seclusion, and self-sacrifice.

The consequence was obvious. While ignorance and forcible restraint prevented the women from generally breaking loose, the men grew more and more addicted to the society of hetair?, and more liable to regard their wives as mere articles of furniture. Nor was the anomaly without effect upon the kept women. They alone of their sex saw the plays of Alexander and Aristophanes; they alone had the entrée of the studio of Phidias and Apelles; they alone heard Socrates reason, and discussed politics with Pericles; they alone shared in the intellectual movement of Greece. No women but hetair? drove through the streets with uncovered face and gorgeous apparel. None but they mingled in the assemblages of great men at the Pnyx or the Stoa. None but they could gather round them of an evening the choicest spirits of the day, and elicit, in the freedom of unrestrained intercourse, wit and wisdom, flashing fancy and burning eloquence. What wonder that the Hetair? should have filled so prominent a part in Greek society! And how small a compensation to virtuous women to know that their rivals could not stand by the altar when sacrifice was offered; could not give birth to a citizen!

There are many reasons besides these why the contest was unequal. Tradition reported several occasions on which hetair? had rendered signal service to the state. Le?na, for instance, the mistress of Harmodius, had bitten off her tongue rather than reveal the names of her fellow-conspirators. Recollections like these more than nullified the nominal brand of the law. Again, every wise legislator saw the necessity of encouraging any form of rational intercourse, in order to arrest the startling progress which the most degrading of enormities was making in Greece. When Alcibiades was openly courted by the first philosophers and statesmen, it was virtue to applaud Aspasia. And besides, it can not be questioned, in view of the Greek memoirs we possess, that many of the leading hetair? were women of remarkable mind, as well as unusual attractions. Indeed, the leading trait in their history is their intellectuality, as contrasted with other classes of dissolute women in antiquity.[53] That trait can be best illustrated by referring to the lives of a few of the more celebrated hetair?.

A Milesian prostitute, named Thargelia, accompanied Xerxes on his invasion of Greece. Some idea may be formed of the position in society occupied by prostitutes from the fact that Xerxes employed this woman as negotiator with the court of Thessaly, just as in later times modern ministers have used duchesses. Thargelia married the King of Thessaly.

Fired by her success, another Milesian girl, named Aspasia, established herself at Athens. She set up a house of prostitution, and peopled it with the most lovely girls of the Ionic cities. But wherein she differed from her rivals and predecessors was the prominence she gave to intellect in her establishment. She lectured publicly, among her girls and their visitors, on rhetoric and philosophy, and with such marked ability that she counted among her patrons and lovers the first men of Greece, including Socrates, Alcibiades, and Pericles. The last divorced his wife in order to marry her, and was accused of allowing her to govern Athens, then at the height of its power and prosperity. She is said to have incited the war against Samos; and the principal cause of that against Megara was believed to have been the rape, by citizens of Megara, of two of Aspasia's girls. What a wonderful light these facts throw on Greek society!

Enraged beyond control at her success, the virtuous women of Athens rose against her. She was publicly insulted at the theatre; was attacked in the street; and, as a last resort, was accused of impiety before the Areopagus. Pericles, then in the decline of his power, and unable to save his friends Phidias and Anaxagoras, appeared as her advocate. But on such an occasion his eloquence failed him. He could only seize his beloved wife in his arms, press her to his breast, and burst into tears in presence of the court. The appeal succeeded; possibly the judges made allowance for popular prejudice; at all events, Aspasia was acquitted and restored to society. She lived to be the delight of a flour merchant, under whose roof her lectures on philosophy were continued with undiminished success to the day of her death.[54]

Her friend, and the inheritor of her mantle, Hipparchia, led an equally remarkable life. She was an Athenian by birth, and of good family, but, having heard the Cynic Crates speak, she declared to her parents that nothing would restrain her from yielding herself to him. She kept her word, and became the philosopher's mistress, in spite of his dirt, his poverty, and his grossness. She is reported to have acquired great reputation as a practical professor of the cynic philosophy. Having engaged one day in a fierce discussion with a somewhat brutal philosopher of a rival sect, the latter, by way of answer to a question she put, violently exposed her person before the whole assembly. "Well," said she, coolly, "what does that prove?" This woman was one of the most voluminous and esteemed authors of her day.[55]

Bacchis, the mistress of the orator Hyperides, illustrates the character of the Athenian kept woman from another point of view. She was extremely beautiful, and gifted with a sweet disposition. One of her early admirers had presented her with a necklace of enormous value. The first ladies of Athens, and even foreign women of rank, coveted the precious trinket in vain. She was in the height of her fame and charms when she heard the orator Hyperides plead. Smitten on the spot, she became his mistress, and observed a fidelity toward him which was neither usual with her class, nor reciprocated by her lover. On one occasion, a rival announced that the price of her complaisance would be the possession of the necklace of Bacchis. The lover had the meanness to ask for it, and Bacchis gave it without a word. Again: when all Athens knew that she was the mistress of Hyperides, an officious friend came to tell her that her lover was at that moment making love to another woman. Bacchis received the announcement tranquilly. "What do you intend to do?" asked her visitor, with impetuosity. "To wait for him," was the meek answer. She died very young, and her lover partially atoned for his ill treatment by pronouncing a splendid oration over her remains. Very few passages in Greek literature are marked by such eloquent tenderness and genuine feeling as this fragment of Hyperides.[56]

Gnathena, and her heir and successor, Gnathenion, were famous in their day as wits; the biography of the first was written in verse by the poet Machon.[57] She began life as the mistress of the comic poet Dyphiles, but soon abandoned him to keep a sort of table d'h?te for the wit and fashion of Athens. The "best society" gathered around her board, and at the close of the meal she sold herself by auction. Athen?us has chronicled a number of her witty and sarcastic sayings, adding that the grace of her elocution imparted a singular charm to every thing she said. Her protegée, Gnathenion, grew up in time to receive the mantle which age was wresting from the shoulders of Gnathena. An anecdote is preserved which throws some light upon the profits of the calling of hetair?. At the temple of Venus, Gnathena and her protegée met an old Persian satrap, richly clothed in purple, who was struck with the beauty of the latter, and demanded her price. Gnathena answered, a thousand drachmas (about two hundred dollars). The satrap exclaimed at such extortion, and offered five hundred, observing that he would return again. "At your age," maliciously retorted Gnathena, "once is too much," and turned on her heel. In her old age it appears that Gnathena was reduced to the disgraceful calling which the Greeks termed hippopornos.[58]

But the fame of these hetair? is eclipsed by that of the only two kept women who can rank with Aspasia-Lais and Phryne.

Lais was a Sicilian by birth. Like the Empress Catharine of Russia, she was taken prisoner when her native city was captured, and sold as a slave. The painter Apelles saw her carrying water from a well, and, struck with the beauty of her figure, he bought her, and trained her in his own house. This, again, is a striking picture. Fancy a leading modern painter deliberately training a prostitute! It is to be presumed that Apelles gathered round him the best society in Greece. Lais, when her education was complete, was as remarkable for wit and information as for her matchless figure and lovely face. Her master freed her, and established her at Corinth, then in the height of its prosperity, and the largest commercial emporium of Greece.

Corinth and the Corinthian prostitutes deserve particular notice. It appears that almost every house in the place was, in fact, a house of prostitution. There were regular schools where the art of debauchery was taught, and frequent importations of young girls from Lesbos, Ph?nicia, and the ?gean Islands supplied them with pupils. Ancient erotic writers are full of allusions to the danger of visiting Corinth; the proverb, Non cuivis homini contingit adire Corinthum, which most moderns have erroneously conceived to refer to Lais alone, was, in fact, an adage justified by the experience of merchants and sailors. It would be incorrect, however, to compare Corinth with modern sea-ports, where the natural demands of sailors require a cheap supply of women. The first-class hetair? of Corinth charged as high as a talent (say $1000) for a single night's company, and $200 appears to have been no unusual fee. For the common sailors, the commercial shrewdness of the Corinthians had established a temple to Venus, containing a thousand young slaves, who were obliged to prostitute themselves for a single obolus (a cent).[59]

It was in this metropolis of prostitution that Lais commenced business. She soon rose to the first rank in her trade. Her capriciousness gave additional value to her charms. Even money could not purchase her when it was her whim not to yield. She refused $2000 from the orator Demosthenes, who had actually turned his property into money to lay it at her feet; but she yielded gratuitously to the muddy, ragged cynic Diogenes, and graciously shared the patrimony of the philosopher Aristippus. To the latter, who occupied no mean rank in Greek society, a remark was made to the effect that he ought to debar his mistress from promiscuous intercourse for his own sake. He replied phlegmatically, "Would you object to live in a house or sail in a ship because others had just preceded you in the one or the other?" Xenocrates, the disciple of Plato, resisted Lais successfully. She had made a wager that she would overcome his stoical coldness. Rushing into his house one evening in affected terror, she besought an asylum, as she said thieves had chased her. The philosopher sternly bade her fear nothing. She sat silent till Xenocrates went to bed; then, throwing off her dress, and revealing all her wonderful beauty, she placed herself at his side. He gruffly submitted to this encroachment. Growing bolder, she threw her arms round him, caressed him, and exhausted her arts of fascination, but Xenocrates remained unmoved. "I wagered," she cried, "to rouse a man, not a statue;" and, springing from the couch, she resumed her dress and disappeared.

The people of Corinth desired to possess her statue, and, having spent her money in embellishing the city, perhaps she was entitled to this mark of respect. Myron, the sculptor, was deputed to model her charms. He was old and gray; but so fascinating was her beauty, that at his second visit he laid at her feet all the savings of his life. The haughty courtesan spurned him. He went away, placed himself in the hands of a skillful perfumer, had his hair and beard dyed, and his appearance rejuvenated. Then he renewed his suit. "My poor friend," said Lais, with a bitter smile, "you are asking what I refused yesterday to your father."

In old age Lais had leisure to repent of her caprices. She had spent her money as fast as she made it, and she retained her calling long after her charms had vanished. Epicrates has drawn a melancholy picture of a drunken old woman wandering over the quay at Corinth, and seeking to sell for three cents what had once been considered cheap at a thousand dollars. Such was the end of Lais.[60]

Phryne was more fortunate. She husbanded her attractions with judgment, and to the close of her long life retained her rank and her value. Her wealth was such that, when Alexander destroyed Thebes, she offered to rebuild the city at her own expense, provided the Thebans would commemorate the fact by an inscription. They refused. She had counted among her lovers the most famous men of the day, among whom were the orator Hyperides, whose successful defense of his mistress has already been mentioned; the painter Apelles, and the sculptor Praxiteles. It was to her that the latter gave his crowning work-his Cupid. He and Apelles were both privileged to admire and reproduce her nude charms, a privilege rigorously denied even to the most opulent of her lovers.

Phryne was a prodigious favorite with the Athenian people. She played a conspicuous part in the festival of Neptune and Venus. At a certain point in the ceremony she appeared on the steps of the temple at the sea-side in her usual dress, and slowly disrobed herself in the presence of the crowd. She next advanced to the water-side, plunged into the waves, and offered sacrifice to Neptune. Returning like a sea-nymph, drying her hair from which the water dripped over her exquisite limbs, she paused for a moment before the crowd, which shouted in a phrensy of enthusiasm as the fair priestess vanished into a cell in the temple.[61]

Other famous hetair? achieved political and literary distinction. When Alexander the Great undertook his Asiatic expedition, his treasurer, Harpalus, a sort of Cr?sus in his way, accompanied him, surrounded by the most lovely women the court of Macedon could afford. Rewarded for his fidelity by the governorship of Babylon, and still farther enriched by the spoils of that lucrative office, Harpalus sent to Athens for the most skillful and lovely hetair? of the day. Pythionice was sent him. She was not in the bloom of youth. Some years before she had been the familiar of young Athenians of fashion; she was now the staid mistress of two brothers, sons of an opulent corn-merchant. But her talents were undeniable. She arrived at Babylon, and was installed in the palace; began to rule over the province, and governed Harpalus, it is said, with sternness and vigor. In the midst of her glory she suddenly died; poisoned, no doubt, by some one of the hundred fair ones whom she had supplanted in the governor's affections. Harpalus, inconsolable for her loss, expended a large portion of the contents of his treasury in burying her and commemorating her fame. No queen of Babylon was ever consigned to the grave with the pomp, or the show, or the ostentatious affliction which did honor to the memory of the Athenian prostitute. Her tomb cost $50,000; and historians, admiring, in after ages, its splendor and its size, inquired, with mock wonder, whether the bones of a Miltiades, or a Cimon, or a Pericles lay under the pile!

Harpalus found consolation in the arms of a Greek garland-weaver named Glycera, for aught we know the poisoner of Pythionice. She, too, became Queen of Babylon, issued her decrees, held her court, submitted to be worshiped, and saw her statue of bronze, as large as life, erected in the Babylonian temples. She was a woman of a masculine mind in a feminine body. When Alexander returned from the East, breathing vengeance against faithless servants, she compelled her lover to fly with her to Attica, where she raised, by her eloquence, her money, and her address, an army of six thousand men to oppose the hero of Macedon. It is said that she purchased, at what price we know not, the silence of Demosthenes; she certainly bribed the Athenian people with large donations of corn. But she could not bribe or persuade her wretched lover to be sensible; his folly soon roused the Athenians against him, and he was exiled with his mistress. In this exile, one of his attendants cut the throat of the venerable lover, and Glycera, left a widow, returned to Athens to pursue her calling as a hetaira. She was no longer young, and needed the aid of the dealer in cosmetics; but her prestige as the ex-mistress of Babylon procured her a certain celebrity, and she soon obtained a position in the society of Athens. Out of a crowd of admirers who attached themselves to her court, she chose two to be, as the French would say, her amants de c?ur. One was the painter Pausias; the other the comic poet Menander. The former achieved one of his most brilliant triumphs by painting the portrait of his mistress. But, whether his temper was not congenial to hers, or his rival inspired an exclusive affection, Glycera soon discarded Pausias, and became the mistress of the poet alone. Menander, we are led to believe, was a man of a harsh, crabbed disposition; the haughty Glycera was the only one whom his boutades never irritated, who bore with all his ill temper. When he was successful, she heightened his joy; when his plays were ill received, and he returned from the theatre in low spirits, she consoled him, and endured the keenest affronts without murmuring. Her amiability had its reward. From being one of the most dissolute men of Athens, Menander became solidly attached and faithful to Glycera, and, so soon was her Babylonish career forgotten, she descended to posterity in the Athenian heart inseparably coupled with the dearest of their comic writers.[62]

Another famous hetaira was Leontium, who succeeded her mistress Philenis in the affections of the philosopher Epicurus. She is said to have borne him a daughter, who was born in the shade of a grove in his garden; but, whether she put her own construction upon the Epicurean philosophy, or did not really love the gray-headed teacher, she was far from practicing the fidelity which was due to so distinguished a lover. She figures in the letters of Alciphron as the tender friend of several younger fashionables; and she has been accused, with what truth it is hard to say, of attempting a compromise between the doctrines of Epicurus and those of Diogenes. However this be, Leontium was undoubtedly a woman of rare ability and remarkable taste. She composed several works; among others, one against Theophrastus, which excited the wonder and admiration of so good a judge as Cicero. She survived her old protector, and died in obscurity.[63]

Something more might be said of Archeanassa, to whose wrinkles Plato did not disdain to compose an amorous epigram; of Theoris, a beautiful girl, who preferred the glorious old age of Sophocles to the ardent youth of Demosthenes, and whom the vindictive orator punished by having her condemned to death; of Archippa, the last mistress and sole heir of Sophocles; of Theodote, the disciple of Socrates, under whose counsels she carried on her business as a courtesan, and whose death may be ascribed, in some part, to the spite caused by Theodote's rejection of Aristophanes; and of others who figure largely in every reliable history of intellectual Greece. But we must stop.

In most of the nations to which reference must be made in the ensuing pages of this volume, prostitutes have figured as pariahs; in Greece they were an aristocracy, exercising a palpable influence over the national policy and social life, and mingling conspicuously in the great march of the Greek intellect. No less than eleven authors of repute have employed their talents as historiographers of courtesans at Athens. Their works have not reached us entire, having fallen victims to the chaste scruples of the clergy of the Middle Ages; but enough remains in the quotations of Athen?us, Alciphron's Letters, Lucian, Diogenes Laertius, Aristophanes, Arist?netus, and others, to enable us to form a far more accurate idea of the Athenian hetair? than we can obtain of the prostitutes of the last generation.

Into the arts practiced by the graduates of the Corinthian academies it is hardly possible to enter, at least in a modern tongue. Even the Greeks were obliged to invent verbs to designate the monstrosities practiced by the Lesbian and Ph?nician women. Demosthenes, pleading successfully against the courtesan Ne?ra, describes her as having seven young girls in her house, whom she knew well how to train for their calling, as was proved by the repeated sales of their virginity. One may form an idea of the shocking depravity of the reigning taste from the sneers which were lavished upon Phryne and Bacchis, who steadily adhered to natural pleasures.

The use of philtres, or charms (of which more will be said in the ensuing chapter on Roman prostitution), was common in Greece. Retired courtesans often combined the manufacture of these supposed charms with the business of a midwife. They made potions which excited love and potions which destroyed it; charms to turn love into hate, and others to convert hate into love. That the efficacy of the latter must have been a matter of pure faith need not be demonstrated, though the belief in them was general and profound. The former are well known in the pharmacop?ia, and from the accounts given of their effects, there is no reason to doubt that they were successfully employed in Greece, as well by jealous husbands and suspicious fathers as by ardent lovers. A case is mentioned by no less an authority than Aristotle, of a woman who contrived to administer an amorous potion to her lover, who died of it. The woman was tried for murder; but, it being satisfactorily proved that her intention was not to cause death, but to revive an extinct love, she was acquitted. Other cases are mentioned in which the philtres produced madness instead of love. Similar accidents have attended the exhibition of cantharides in modern times.

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