“The woman’s cause is man’s: they rise or sink Together, dwarf’d or god-like, bond or free.” [Illustration: HERMES OF PRAXITELES (DETAIL) Olympia] But prosperity brought a change. At the time of the rise of sculpture—in the early days of Pericles—the interests of the citizens were entirely political. At no time, perhaps, in the history of the world have men and women had so little in common. The duty of an Athenian wife was to stay at home, to order the house economically, and to control the numerous slaves. Wedded, perhaps at fifteen, after a childhood spent in strict seclusion, she could not hope to be a companion to the active-minded Athenian. “The best woman,” said Thucydides, “is she of whom least is said, either in the way of good or harm.” Towards the end of the fifth century, the political interests became less absorbing, as we have seen. Private affairs began to occupy the major part of the wealthy citizen’s time. It might have been expected that the Athenian wife would have been gradually reinstated in the position of intimate companionship she had occupied before city life became general. But the custom of centuries was too firmly rooted. When the Athenian once more looked for the pleasures that might arise from social contact with his womenfolk he found his wife entirely without charm. Naturally enough he turned to the Hetaerae. The word is too thoroughly Hellenic to be translated. Demosthenes distinguished the class from the rest of the Athenian women when he said: “By means of wives we become the fathers of legitimate children and maintain faithful guardians of our homes; the Hetaerae are meant to promote the enjoyment of life.” The “female friends” were usually captives made in war or, at any rate, strangers who found Athens a convenient market for their physical and intellectual charms. Few Athenian women dared to join their ranks. Every Hetaera was an expert dancer. She could play on the flute or lyre. Her wealth was often considerable. The boast of Phryne—the greatest feminine influence of her day in Greece—did not appear absolutely beyond reason. Yet the courtesan offered to rebuild the walls of Athens at her own cost. Not infrequently the Hetaera’s mental culture was sufficient to enable her to consort with the greatest philosophers and statesmen. Pericles himself imperilled his position in the State by his dealings with Aspasia.