scene 4, which is copied from the Greek. The majority of the class

were not called hetæræ, but πόρναι.

584 Plutarch, _De Garrulitate_; Plin. _Hist. Nat._ xxxiv. 19. The feat of biting out their tongues rather than reveal secrets, or yield to passion, is ascribed to a suspiciously large number of persons. Ménage cites five besides Leæna. (_Hist. Mulier. Philos._ pp. 104-108.)

585 See, upon Bacchis, several of the letters of Alciphron, especially the very touching letter (x.) on her death, describing her kindness and disinterestedness. Athenæus (xiii. 66) relates a curious anecdote illustrating these aspects of her character.

586 Xenophon, _Memorab._ iii. 11.

587 On the Flamens, see Aulus Gell. _Noct._ x. 15.

588 Capitolinus, _Maximinus Junior_.

589 Pliny, _Hist. Nat._ vii. 36. There is (as is well known) a similar legend of a daughter thus feeding her father. Val. Max. Lib. v. cap. 4.

590 This appears from the first act of the _Stichus_ of Plautus. The power appears to have become quite obsolete during the Empire but the first legal act (which was rather of the nature of an exhortation than of a command) against it was issued by Antoninus Pius, and it was only definitely abolished under Diocletian. (Laboulaye, _Recherches sur la condition civile et politique des femmes_, pp. 16-17.)

591 Aul. Gell. _Noct._ x. 23.

592 Val. Maximus, ii. 1, § 4; Aul. Gellius, _Noct._ iv. 3.

593 Ammianus Marcellinus, xxviii. 4.

594 Tacitus, _De Oratoribus_, xxviii.

595 See Aulus Gellius, Noct. ii. 24.

596 “More inter veteres recepto, qui satis pœnarum adversum impudicas in ipsa professione flagitii credebant.”—Tacitus, _Annal._ ii. 85.

597 Aul. Gell. iv. 3. Juno was the goddess of marriage.

598 Ibid. iv. 14.

599 The well-known superstition about the lion, &c., becoming docile before a virgin is, I believe, as old as Roman times. St. Isidore mentions that rhinoceroses were said to be captured by young girls being put in their way to fascinate them. (Legendre, _Traité de l’Opinion_, tome ii. p. 35.)

600 Pliny, _Hist. Nat._ xxviii. 23.

601 Ibid. vii. 18.

602 “Quem enim Romanorum pudet uxorem ducere in convivium? aut cujus materfamilias non primum locum tenet ædium, atque in celebritate versatur? quod multo fit aliter in Græcia. Nam neque in convivium adhibetur, nisi propinquorum, neque sedet nisi in interiore parte ædium quæ _gynæcontis_ appellatur, quo nemo accedit, nisi propinqua cognatione conjunctus.”—Corn. Nepos. præfat.

603 Val. Max. ii. 1, § 6.

604 Liv. viii. 18.

605 See Val. Max. ii. 1.

606 “Nuptiæ sunt conjunctio maris et feminæ, et consortium omnis vitæ, divini et humani juris communicatio.”—Modestinus.

607 Livy, xxxiv. 5. There is a fine collection of legends or histories of heroic women (but chiefly Greek) in Clem. Alexand. _Strom._ iv. 19.

608 Tacitus, _Annal._ ii. 85. This decree was on account of a patrician lady named Vistilia having so enrolled herself.

609 Dion Cassius, liv. 16, lvi. 10.

610 “Si sine uxore possemus, Quirites, esse, omnes ea molestia careremus; sed quoniam ita natura tradidit, ut nec cum illis satis commode nec sine illis ullo modo vivi possit, saluti perpetuæ potius quam brevi voluptati consulendum.”—Aulus Gellius, _Noct._ i. 6. Some of the audience, we are told, thought that, in exhorting to matrimony, the speaker should have concealed its undoubted evils. It was decided, however, that it was more honourable to tell the whole truth. Stobæus (_Sententiæ_) has preserved a number of harsh and often heartless sayings about wives, that were popular among the Greeks. It was a saying of a Greek poet, that “marriage brings only two happy days—the day when the husband first clasps his wife to his breast, and the day when he lays her in the tomb;” and in Rome it became a proverbial saying, that a wife was only good “in thalamo vel in tumulo.”

611 Friedländer, _Hist. des Mœurs romaines_, tome i. pp. 360-364. On the great influence exercised by Roman ladies on political affairs some remarkable passages are collected in Denis, _Hist. des Idées Morales_, tome ii. pp. 98-99. This author is particularly valuable in all that relates to the history of domestic morals. The _Asinaria_ of Plautus, and some of the epigrams of Martial, throw much light upon this subject.

612 See the very remarkable discussion about this repeal in Livy, lib. xxxiv. cap. 1-8.

613 Legouvé, _Hist. Morale des Femmes_, pp. 23-26. St. Augustine denounced this law as the most unjust that could be mentioned or even conceived. “Qua lege quid iniquius dici aut cogitari possit, ignoro.”—St. Aug. _De Civ. Dei_, iii. 21—a curious illustration of the difference between the habits of thought of his time and those of the middle ages, when daughters were habitually sacrificed, without a protest, by the feudal laws.

614 Plutarch, _Cicero_.

615 Tacit. _Ann._ i. 10.

616 Plutarch, _Cato_; Lucan, _Pharsal_. ii.

617 Senec. _Ep._ cxiv.

618 Val. Max. vi. 3.

619 Plutarch, _Paul. Æmil._ It is not quite clear whether this remark was made by Paulus himself.

620 Sen. _De Benef._ iii. 16. See, too, _Ep._ xcv. _Ad Helv._ xvi.

_ 621 Apol._ 6.

_ 622 Epig._ vi. 7.

623 Juv. _Sat._ vi. 230.

_ 624 Ep._ 2.

625 Sueton. _Aug._ Charlemagne, in like manner, made his daughters work in wool. (Eginhardus, _Vit. Car. Mag._ xix.)

626 Friedländer, _Mœurs romaines du règne d’Auguste à la fin des Antonins_ (trad. franç.), tome i. p. 414.

627 Much evidence of this is collected by Friedländer, tome i. pp. 387-395.

628 Plutarch, _Pompeius_.

629 Martial, xi. 16. Pliny, _Ep._ i. 14.

630 Suet. _Tiberius_, xlv.

631 Plutarch, _Brutus_.

632 Tacit. _Annal._ xv. 63, 64.

633 “Pæte, non dolet.”—Plin. _Ep._ iii. 16; Martial, _Ep._ i. 14.

634 Tacit. _Annal._ xvi. 10-11; _Hist._ i. 3. See, too, Friedländer, tome i. p. 406.

635 Tacit. _Ann._ xvi. 34.

636 Pliny mentions her return after the death of the tyrant (_Ep._ iii. 11).

637 “Quod paucis datum est, non minus amabilis quam veneranda.”—Plin. _Ep._ vii. 19.

638 See Plin. _Ep._ vii. 19. Dion Cassius and Tacitus relate the exiles of Helvidius, who appears to have been rather intemperate and unreasonable.

639 Friedländer gives many and most touching examples, tome i. pp. 410-414.

640 Suet. _Dom._ viii.

641 Capitolinus, _Macrinus_.

642 Lampridius, _A. Severus_.

643 In the oration against Neæra, which is ascribed to Demosthenes, but is of doubtful genuineness, the licence accorded to husbands is spoken of as a matter of course: “We keep mistresses for our pleasures, concubines for constant attendance, and wives to bear us legitimate children, and to be our faithful housekeepers.”

644 There is a remarkable passage on the feelings of wives, in different nations, upon this point, in Athenæus, xiii. 3. See, too, Plutarch, _Conj. Præc._

645 Euripid. _Andromache_.

646 Valer. Max. vi. 7, § 1. Some very scandalous instances of cynicism on the part of Roman husbands are recorded. Thus, Augustus had many mistresses, “Quæ [virgines] sibi undique etiam _ab uxore_ conquirerentur.”—Sueton. _Aug._ lxxi. When the wife of Verus, the colleague of Marcus Aurelius, complained of the tastes of her husband, he answered, “Uxor enim dignitatis nomen est, non voluptatis.”—Spartian. _Verus_.

647 Aristotle, _Econom._ i. 4-8-9.

648 Plutarch enforces the duty at length, in his very beautiful work on marriage. In case husbands are guilty of infidelity, he recommends their wives to preserve a prudent blindness, reflecting that it is out of respect for them that they choose another woman as the companion of their intemperance. Seneca touches briefly, but unequivocally, on the subject: “Scis improbum esse qui ab uxore pudicitiam exigit, ipse alienarum corruptor uxorum. Scis ut illi nil cum adultero, sic nihil tibi esse debere cum pellice.”—_Ep._ xciv. “Sciet in uxorem gravissimum esse genus injuriæ, habere pellicem.”—_Ep._ xcv.

649 “Periniquum enim videtur esse, ut pudicitiam vir ab uxore exigat, quam ipse non exhibeat.”—_Cod. Just. Dig._ xlviii. 5-13.

650 Quoted by St. Augustine, _De Conj. Adult._ ii. 19. Plautus, long before, had made one of his characters complain of the injustice of the laws which punished unchaste wives but not unchaste husbands, and ask why, since every honest woman is contented with one husband, every honest man should not be contented with one wife? (_Mercator_,