Reich cites (256) a typical instance of Oriental ferocity toward an erring wife, from a book by J.J. Strauss, who relates that on June 9, 1671, a Persian avenged himself on his wife for a trespass by flaying her alive, and then, as a warning to other women, hanging up her skin in the house. Strauss saw with his own eyes how the flayed body was thrown into the street and dragged out into a field. Drowning in sacks, throwing from towers, and other fiendish modes of vengeance have prevailed in Persia as far back as historic records go; and the women, when they got a chance, were no better than the men. Herodotus relates how the wife of Xerxes, having found her husband's cloak in the house of Masista, cut off his wife's breasts and gave them to the dogs, besides mutilating her otherwise, as well as her daughter. The monogamous Greeks were not often guilty of such atrocities, but their custom (nearly universal and not confined to Athens, as is often erroneously stated) of locking up their women in the interior of the houses, shutting them off from almost everything that makes life interesting, betrays a kind of jealousy hardly less selfish than that of the savages who disposed of their wives as they pleased. It practically made slaves and prisoners of them, quite in the Oriental style. Such a custom indicates an utter lack of sympathy and tenderness, not to speak of the more romantic ingredients of love, such as adoration and gallantry; and it implies a supreme contempt for and distrust of, character in wives, all the more reprehensible because the Greeks did not value purity _per se_ but only for genealogical reason, as is proved by the honors they paid to the disreputable hetairai. There are surprisingly few references to masculine jealousy in Greek erotic literature. The typical Greek lover seems to have taken rivalry as blandly as the hero of Terence's play spoken of in the last chapter, who, after various outbursts of sentimentality, is persuaded, in a speech of a dozen lines, to share his mistress with a rich officer. Nor can I see anything but maudlin sentimentality in such conceits as Meleager utters in two of his poems (_Anthology_, 88, 93) in which he expresses jealousy of sleep, for its privilege of closing his mistress's eyes; and again of the flies which suck her blood and interrupt her slumber. The girl referred to is Zenophila, a common wanton (see No. 90). This is the sensual side of the Greek jealousy, chastity being out of the question. The purely genealogical side of Greek masculine jealousy is strikingly revealed in the _Medea_ of Euripides. Medea had, after slaying her own brother, left her country to go with Jason to Corinth. Here Jason, though he had two children by her, married the daughter of the King Creon. With brutal frankness, but quite in accordance with the selfish Greek ideas, he tries to explain to Medea the motives for his second marriage: that they might all dwell in comfort instead of suffering want,