Still, respected and beloved as the Hetairæ were among their friends and lovers, recognised by the law, and protected by it, general public respect was denied them, for the Athenians estimated above their brilliant charms the modest virtues of inferior women[29].
One of the most remarkable features in the public economy of Athens was the tax upon prostitutes, introduced also in Rome by Caligula. It was annually farmed out by the Senate to individuals who knew accurately the names of all who followed this calling. It is to be regretted that their statistics have not been furnished to us. Every woman, it appears, had a fixed price, which she might charge to the men to whom she prostituted her person, and the amount of the tax varied according to their profits. Apparently, they were principally “strangers” who filled the ranks of the Hetairæ, for we find that if persons enjoying the rank and privilege of citizens took to the occupation, a tax was imposed on them as on the ordinary prostitutes, and they were punished by exclusion from the public sacrifices, and from the honourable offices of state. The same writer informs us, on the authority of Demosthenes, that a citizen who cohabited with an alien paid a penalty, in case he was convicted, of a thousand drachmas, but the penalty could not often have been enforced, as the laws of Solon recognised prostitution; it was a feature in the manners of the city, and brothels were fearlessly kept, and entered without shame. Numerous evidences of this have been supplied us[30]. To preserve a respect for chastity, however, and to inculcate a horror for the prostitute’s occupation, the same code allowed men to sell their sisters or daughters when convicted of an act of fornication, which, in Athens, as elsewhere, frequently was the first step in the regular career of these women[31].
The dishonour thus accruing to the general body of prostitutes, though a small class of them enjoyed many superior advantages from their wealth, and the polish of their manners, served at Athens, in some degree, to preserve public morality. The system never seems to have reached the height which it has gained in many of our modern cities, where married women often follow the occupation, and live upon its gains[32].
In Corinth, however, prostitutes abounded, and the Temple of Venus in that city was sometimes thronged by a thousand of them. They were usually the most beautiful women of the state, presented or sold to the temple, who prostituted themselves for hire. They were of a superior kind, admitting to their embraces none but men who would pay munificently, and in this manner many of them are said to have accumulated large fortunes[33].
Tabular statements, and numerical estimates, have been wanting to complete this glance at the system in ancient Greece; but it may, nevertheless, afford a just idea of the extent and character of the prostitute class there.
Of Prostitution in ancient Rome.
If our knowledge of ancient Greece, with reference to its moral economy, is slight, ancient Rome is still less understood. Nothing, indeed, like a detailed account of its social institutions has been preserved; its scheme of manners is incompletely comprehended; and only an outline picture of its private life can be formed from passages supplied by hundreds of authors, from allusions in the poets and in the satirical writers. German scholars have laboured industriously in the field of classical politics; but the social economy of Rome has been neglected, or, which is worse, obscured by them. We are, therefore, enabled only to afford a general sketch of the subject in connection with the great Republic, and the imperial system which grew out of its decay.
Examining the condition of the female sex, especially with reference to prostitutes, we must in Rome, as in all other states, distribute our observations over several distinct periods—for such there were in the social history of the nation.
In the more honourable days of the Republic, women occupied a high status. While the state was extremely young we find them, indeed, in perpetual tutelage; but gradually, as institutions were improved and manners refined, they rose to independence, and formed an influential element in society. The matron, in particular, stood in her due position. Respected, accomplished, allowed to converse with men, she was, in the most flourishing era of Roman history, a model for her sex. She presided over the whole household, superintended the education of the children, while they remained in tender years, and shared the honours of her husband. Instead of confined apartments being allotted to her as a domestic prison, the best chambers in the house were assigned, while the whole of it was free to her. Other circumstances in her condition combined to invest her with dignity; and the consequence was, that the Roman matron seldom or never transgressed against the moral or social law. No divorce is recorded before the year 234 B.C.; and that instance was on account of the woman’s barrenness—a plea allowed by the law, but universally reprobated by the people. Yet the obstacles to this dissolution of the marriage compact were by no means formidable. Under the imperial régime, when there was less facility, divorces were more frequent.
The Roman law of marriage was strict. Degrees of consanguinity were marked, though within narrower limits than among us, within which marriage was not only illegal, but wholly void, and any intercourse, by virtue of it, denounced as incest by the law. Public infamy attached to it—not only the odium of opinion, but a formal decree by the prætor. Adultery was held as a base, inexpiable crime. It was interdicted under every penalty short of death, and even this was allowed under certain circumstances to be inflicted by the husband. Wedded life, indeed, was held sacred by every class from the knights to the slaves, though among these social aliens actual marriage could not take place. Celibacy was not only disreputable, but, in a particular degree, criminal; while barrenness brought shame upon the woman who was cursed with it. In an equal, or a greater ratio, was parentage honourable. Polygamy was illegal; but the social code allowed one wife and several concubines, occupying a medium position, finely described by Gibbon, as below the honours of a wife, and above the infamy of a prostitute. Such institutions were licensed that common whoredom might be checked; though the children born of such intercourse were refused the rank of citizens. Often, indeed, they were a burden to the guilty as well as to the poor; and infanticide, which was declared in 374 B.C. a capital crime, was resorted to as a means of relief.