In several of the warmer regions of Asia and Africa, the little education bestowed upon women, is entirely calculated to debauch their minds and give additional charms to their persons. They are taught vocal and instrumental music, which they accompany with dances, in which every movement and every gesture is expressively indecent: but receive no moral instruction; for it would teach them that they were doing wrong. This, however, is not the practice in all parts of Asia and Africa: the women of Hindostan are educated more decently; they are not allowed to learn music or dancing; which are only reckoned accomplishments fit for those of a lower order; they are notwithstanding, taught all the personal graces; and particular care is taken to instruct them in the art of conversing with elegance and vivacity; some of them are also taught to write, and the generality to read, so that they may be able to read the Koran; instead of which they more frequently dedicate themselves to tales and romances; which, painted [p180] in all the lively imagery of the East, seldom fail to corrupt the minds of creatures shut up from the world, and consequently forming to themselves extravagant and romantic notions of all that is transacted in it.
In well regulated families, women are taught by heart some prayers in Arabic, which at certain hours they assemble in a hall to repeat; never being allowed the liberty of going to the public mosque. They are enjoined always to wash themselves before praying; and, indeed, the virtues of cleanliness, of chastity, and obedience, are so strongly and constantly inculcated on their minds, that in spite of their general debauchery of manners, there are not a few among them, who, in their common deportment, do credit to the instructions bestowed upon them; nor is this much to be wondered at, when we consider the tempting recompense that is held out to them; they are, in paradise, to flourish forever, in the vigor of youth and beauty; and however old, or ugly, when they depart this life, are there to be immediately transformed into all that is fair, and all that is graceful.
RELIGIOUS FESTIVALS OF THE GREEKS.
A cause, which contributed to make the religious festivals of the Greeks appear as amusements and diversions, was that ridiculous buffoonery that constituted so great a part of them: it would be tedious to enumerate one half of these buffooneries; but let a few serve as a specimen. At a festival held in honor of Bacchus, the women ran about for a long time seeking the god, who, they pretended, had run away from them: this done, they passed their time in proposing riddles and questions to each other, and [p181] laughing at such as could not answer them; and at last often closed the scene with such enormous excesses, that at one of these festivals, the daughters of Minya, having, in their madness, killed Hippasus, had him dressed and served up to table as a rarity. At another, kept in honor of Venus and Adonis, they beat their breasts, tore their hair, and mimicked all the signs of the most extravagant grief, with which they supposed the goddess to have been affected on the death of her favorite paramour. At another, in honor of the nymph Cotys, they addressed her as the goddess of wantonness with many mysterious rites and ceremonies. At Corinth, these rites and ceremonies, being perhaps thought inconsistent with the character of modest women, this festival was only celebrated by harlots. Athenæus mentions a festival, at which the women laid hold on all the old bachelors they could find, and dragged them round an altar; beating them all the time with their fists, as punishment for their neglect of the sex. We shall only mention two more; at one of which, after the assembly had met in the temple of Ceres, the women shut out all the men and dogs, themselves and the bitches remaining in the temple all night; in the morning, the men were let in, and the time was spent in laughing together at the frolic. At the other, in honor of Bacchus, they counterfeited phrenzy and madness; and to make this madness appear the more real, they used to eat the raw and bloody entrails of goats newly slaughtered. And, indeed, the whole of the festivals of Bacchus, a deity much worshipped in Greece, were celebrated with rites either ridiculous, obscene, or madly extravagant. There were others, however, in honor of the other gods and goddesses, which were more decent, and had more the appearance of religious solemnity, though even in these, the women dressed out in all their finery; and, adorned with flowers and garlands, either formed splendid [p182] processions, or assisted in performing ceremonies, the general tendency of which was to amuse rather than instruct.
THE DEATHS OF LUCRETIA AND VIRGINIA.
The force of prejudice appears in nothing more strongly than in the encomiums which have been lavished upon Lucretia for laying violent hands upon herself, and Virginius for killing his own daughter. These actions seem to derive all their glory from the revolutions to which they gave rise, as the former occasioned the abolition of monarchy amongst the Romans, and the latter put an end to the arbitrary power of the decemviri. But if we lay aside our prepossessions for antiquity, and examine these actions without prejudice, we cannot but acknowledge, that they are rather the effects of human weakness and obstinacy than of resolution and magnanimity. Lucretia, for fear of worldly censure, chose rather to submit to the lewd desires of Tarquin, than have it thought that she had been stabbed in the embraces of a slave; which sufficiently proves that all her boasted virtue was founded upon vanity, and too high a value for the opinion of mankind. The younger Pliny, with great reason, prefers to this famed action that of a woman of low birth, whose husband being seized with an incurable disorder, chose rather to perish with him than survive him. The action of Arria is likewise much more noble, whose husband Pætus, being condemned to death, plunged a dagger in her breast, and told him, with a dying voice, “Pætus, it is not painful.” But the death of Lucretia gave rise to a revolution, and it therefore became illustrious; though, as St. Augustine justly [p183] observes, it is only an instance of the weakness of a woman, too solicitous about the opinion of the world.
Virginius, in killing his daughter, to preserve her from falling a victim to the lust of the decemvir Claudius, was guilty of the highest rashness; since he might certainly have gained the people, already irritated against the tyrant, without imbruing his hands in his own blood. This action may indeed be extenuated, as Virginius slew his daughter from a false principle of honor, and did it to preserve her from what both he and she thought worse than death; namely, to preserve her from violation; but though it may in some measure be excused, it should not certainly be praised or admired.