In a country where the marriage of brother and sister was allowed, we might expect to find curious laws relating to the subject before us. But they were not curious, in any particular degree. Adultery was punished in the woman by the amputation of her nose, in the man by a thousand blows with a stick. The wealthier men were extremely jealous, forcing their wives to go barefooted, that they might not wander in the streets. Eunuchs, also, were maintained by some. Among classes of a lower grade, the women enjoyed peculiar freedom, being allowed to take part in certain public festivals, on which occasions they wore a transparent veil. Among all sorts and conditions of the sex, the drinking of wine was permitted, as it was by the Greeks, though not by the Romans; and ladies are occasionally represented on the monuments, exhibiting all the evidences of excess.
These observations apply to the respectable female society of ancient Egypt. There existed, however, another class, nowhere indeed indicated under the term harlot, or prostitute, but evidently such from the accounts we have received. If the descriptions transmitted to us of the ordinary female society be correct, the women to whom we allude could have been no other than public prostitutes. Such were, in all probability, those who enlivened the festival of Bubastis, and danced at the private entertainments. What ideas of decency prevailed among them, may be imagined from the brief though curious account afforded by Herodotus. When the time of the festival arrived, men and women embarked promiscuously, and in great numbers, on board the vessels which conveyed them up or down the river. During the voyage, they played on various instruments, and whenever they arrived at a city moored the boats. Then some of the women, who could have been no other than the Almé of those days[21], played furiously all kinds of music, flung off their garments, challenged the women of the town with gross insulting language, and outraged decency by their gestures and postures. An immense concourse of people assembled on the occasion, and a large proportion of them belonged to the female sex. “Some of them” only, according to our author, took part in the exhibitions of profligacy we have noticed.
The public dancers and musicians of the female sex were also, in all probability, members of the sisterhood we allude to. They were, it is well known, held in extremely low estimation: they were clothed, like the prostitutes of ancient Greece, in a single light garment; indeed, from the monuments, it is questionable whether they did not, like those in the Roman saturnalia of Flora, dance entirely naked at some of the more dissolute private festivals of the wealthy. At any rate, their forms are represented so completely undraped, that any garment they wore must have been a light veil which clung to the skin, and was transparent. But from what we are told of the festival of Bubastis, it is by no means improbable that they were actually nude.
In that remote period, fancifully called the age of Sesostris, chastity does not appear to have been the capital virtue of society among the Egyptians. At least, we must draw this inference if we are to attach any significance to traditions or fables, which generally reflect some phase of truth. Sesostris, it is said, having offended the gods, was struck blind, and ordered to find a woman who had been strictly faithful to her husband. He was very long in performing the task, being furnished with an unerring rule of judgment. Of course the account is an idle fable, yet it is not altogether unworthy of notice, for it indicates an opinion as to the chastity of that period[22].
Of Prostitution in ancient Greece.
In the heroic ages of Greece, we find women—on the authority, indeed, of poets, the sole historians of those times—enjoying a considerable share of liberty, held in much respect, accustomed to self-reliance, and allowed freely to mingle with others of their own sex and with men. A modest simplicity of manners is ascribed to them, which is wholly foreign to modern ideas of refinement. What education they received is not well known, though they appear to have been trained to practise many of the useful as well as the elegant arts of life; but with respect to the morality prevalent among them little exact information can be gained. As in the Bible, however, frequent allusion is made to harlots and strange women, waiting at the corners of the streets, so in the poets of antiquity, passages occur which point to the existence of a class, dedicating itself to serve, for gain, the passions of men who could not afford marriage, or would not be bound by its restrictions. The science of statistics, however, does not seem to have been cultivated in those days. We are not told with certainty of the population of cities, or even whole countries, and men were not then found to calculate how many in a hundred were immoral, or to compare the prostitute with the honourable classes of women.
With the commencement of the strictly historical age, though statistics are still wanting, there have been collected materials from which we may gather fair ideas of the status of women, and the position and extent of the prostitute class among them. Beginning with Sparta, a very peculiar system displays itself. Among the citizens of that celebrated Doric state, women were regarded as little more than agencies for the production of other citizens. The handsome bull-stranglers of Lacedæmon held exceedingly lax notions of morality, and would have considered a delicately chaste woman as one characterized by a singular natural weakness. Taught to consider themselves more in their capacity of citizens than of women, their duty to their husbands, or to their own virtue, occupied always the second place. Their education inculcated the practice of immorality. All ideas of modesty were by a deliberate public training obliterated from their minds. Scourged with the whip when young, taught to wrestle, box, and race naked before assemblages of men, their wantonness and licentiousness passed every bound. Marriage, indeed, was an institution of the state; but no man could call his wife his own. On occasions when the male population was away in the field, the women complained that there was no chance of children being born, and young men were sent back from the camp, to become the husbands of the whole female population, married and single.
GREEK DANCING-GIRL—Hetaira: Age of Socrates.
[From “Costume Antico e Moderno.”—Milan, 1616.]