Marriages in Greece were often arranged for girls while they were mere children, of course without any reference to their choice, since they were looked upon as the _property_ of the father, who could dispose of them at his pleasure. Besides these early betrothals there was an obstacle to free choice in the Athenian law which forbade a citizen under very severe penalties to marry a foreigner. And again, “In the case of a father dying intestate, and without male children, his heiress had no choice in marriage; she was compelled by law to marry her nearest kinsman, not in the ascending line.... Where there were several co-heiresses, they were respectively married to their kinsmen, the nearest having the first choice”—a law resembling one in the Jewish code, and exemplified by Ruth, as pointed out in Smith’s _Dictionary_. How Sexual Selection was rendered impracticable in Greece is further shown in the following citations from Becker: “The choice of the bride seldom depended on previous, or at least on intimate acquaintance. More attention was generally paid to the position of a damsel’s family, and the amount of her dowry, than to her _personal qualities_.” "It was usual for a father to choose for his son a wife, and one perhaps whom the bridegroom had never seen." “Widows frequently married again; this was often in compliance with the testamentary dispositions of their husbands, as little regard being paid to their wishes as in the case of girls.” Thus we see that three causes combined to prevent the growth of Romantic Love in Greece—the degraded position of women, the absence of direct Courtship, and the impossibility of exercising Individual Preference. THE HETÆRÆ That the absolute seclusion and chaperonage of the young women, and their consequent ignorance and insipidity, were the reasons why they could neither feel nor inspire Romantic Love, is shown by the fact that there existed in Greece in the time of Perikles a mentally superior class of women who appear to have aroused Love, or something very like it, by means of the artistic and intellectual charms which they united with their physical beauty. These women were called Ἡταίραι, or _companions_, evidently to distinguish them from the domestic women who were no “companions” after the first charm of novelty had worn away: a state of affairs for which of course the men themselves, who gave them no education and locked them up, were to blame. What seems paradoxical is that these women, who were morally inferior to the others, should have been the first to inspire in men a more _refined_ sort of Love; but the paradox is rendered the more probable by the circumstance that in India, likewise, we found the first traces of Romantic Love among the Bayaderes, a class corresponding to the Hetæræ.