Wealthy paramours generally brought themselves out of difficulty by paying a heavy fine; but those unable to do this, were liable to very severe and disgraceful punishments.
Although the law allowed but one wife, it was thought no dishonor to keep a train of mistresses, who were usually captives taken in war, or women stolen by Grecian sailors and brought home for sale. The public class of women was composed of individuals derived from similar sources; hence the term “strange woman,” (meaning a foreign woman,) was a term of reproach with the Grecians, as well as the Jews. This shameless class were required by Grecian laws to wear flowered garments, by way of distinction from the modest apparel of virtuous women; and various texts of Scripture lead to the supposition that a similar custom prevailed among the Israelites. Some of them acquired immense wealth; and, what is much more singular, they in some instances enjoyed a degree of influence and consideration unattainable by women of purer manners.
When Thebes was demolished by Alexander, Phryne agreed to rebuild the entire walls at her own expense, if they would engrave on them this inscription: “These walls were destroyed by Alexander, but raised again by Phryne the courtesan.” Phryne had a statue of gold at Delphi, placed between two kings. Theopompus, in his letter to Alexander, speaking of a magnificent mausoleum near Athens, says: “This distinguished mark of public respect a courtesan has received; while not one of all those who perished in Asia, fighting for the general safety of Greece, has been thought worthy to receive a similar honor.” Aspasia, first the mistress and afterward the wife of Pericles, obtained unrivalled influence and distinction. The most celebrated of the Athenian philosophers, orators, and poets, delighted in her society, and statesmen consulted her in political emergencies. They even carried their wives and daughters to her house, that they might there study agreeable manners and graceful deportment. This, together with the fact that Pericles made her his wife, and to the day of his death retained such a strong affection for her, that he never left her to go to the senate without bestowing a parting kiss, seems to imply that she could not have been so shockingly depraved as many writers have supposed. It is more probable that she deserves to rank in the same class as the Gabrielles, and Pompadours of modern times. The public and distinguished attention such women received in Greece, was no doubt owing to the fact that they alone dared to throw off the rigorous restraints imposed upon the sex, and devote themselves to graceful accomplishments, seductive manners, and agreeable learning. For this reason it was generally taken for granted that women of very strong, well-cultivated minds were less scrupulous about modesty, than those who lived in ignorance and seclusion. Sappho, the celebrated poetess, has by no means descended to posterity with an untarnished name. But a degree of injustice is no doubt done to her memory, by understanding the fervent language of the Greeks as similar epithets would be understood in the dialect of colder climes. Had Sappho been the most profligate of woman-kind, she would not have been likely to destroy herself for love of one individual. She was the first woman who jumped from the famous promontory of Leucate, called the Lover’s Leap. The superstition prevailed that those who could perform this feat, and be taken up alive, would be cured of their passion.
Many ceremonies were performed by Grecian women in the temple of Eleutho, who presided over the birth of children. During the hours of illness it was customary to hold palm branches in their hands, and invoke the favor of this goddess. The old laws of Athens expressly forbade that women or slaves should practise physic; but one Agnodice, having disguised herself in male attire, studied the art under a skilful professor, and made the fact known to many of her own sex, who gladly agreed to employ her in preference to all others. The jealousy of the physicians led to a discovery of the plot, and Agnodice would have been ruined, had not all the principal matrons of Athens appeared in court and pleaded strongly in her favor. In consequence of their entreaties, the old law was repealed, and women were allowed the attendance of female physicians.
The Grecians generally wrapped infants in swaddling bands, lest their tender limbs should become distorted. In Athens newly born babes were covered with a cloth on which a gorgon’s head was embroidered, because that was represented on the shield of Minerva, to whose care the child was consigned. It was likewise customary to lay boys upon bucklers, as a prognostic of future valor. Infants were often placed upon other things bearing some resemblance to the sort of life for which they were designed. It was common to put them in vans made to winnow corn, and therefore considered as emblems of agricultural plenty. Sometimes instead of a real van, an image of it was made of gold or silver. Wealthy Athenians universally laid young infants upon dragons of gold, in memory of one of their kings, who, when an unprotected babe, was said to have been watched by dragons. When a child was five days old, the nurse took it in her arms and ran round the hearth, thus putting it under the protection of the household gods, to whom the hearth served as an altar. This festival was celebrated with great joy. Friends brought in their gifts, and partook of a feast, peculiar to the occasion. If the child was a boy, the door was decorated with an olive garland; if a girl, wool was a substitute for the olive, in token of the spinning and weaving destined to occupy her maturer years. On the tenth day, another entertainment was given, and the child received its name, which was usually bestowed by the father. It was common to choose the name of some illustrious or beloved ancestor; but names describing personal and moral qualities were frequently given, such as the ruddy faced, the eagle-nosed, the ox-eyed, the gifted, the lover of his brethren, &c.
When the child was forty days old, another festival was kept, and the mother offered sacrifices in Diana’s temple. Athenian nurses quieted fretful babes with sponges dipped in honey.
It was common to expose children, especially females, on account of the expense attending their settlement. Posidippus says:
‘A man, though poor, will not expose his son,
But if he’s rich, will scarce preserve his daughter.’
The children thus exposed were wrapped in swaddling bands, and placed in a sort of ark, or basket. Sometimes jewels were attached to them, as a means of discovery, if any person should find and nourish them; or, as some have supposed, from the superstition that it was important for the child to die with some of the parents’ property in its possession.