Taken as a whole, these antique precepts are still observed in India. In general, monogamy prevails, but the married woman is none the less kept in a state of abject subjection. It is shameful, says Somerset, for a virtuous woman to know how to read and dance; these futile accomplishments are left to the bayadere. “Servant, slave,” are the habitual appellations used by the husband in addressing his wife, who replies by saying “Master, lord,” who must take care not to call her husband by his name,[578] and has not the right to sit at his table.[579] It is the parents who negotiate the marriage, without any regard to the tastes of the future husband and wife, and thinking only of rank and fortune.[580] A daughter is always married, or rather sold, in infancy, often to a sexagenarian Brahmin, and before she is of age to manifest any preference.[581] These accounts, which are as authentic as possible, enable us to estimate the Hindoo marriage. However monogamic it may generally be, it is very inferior from a moral point of view. The tyrannical right left to the husband, his unlimited power, the servitude of the wife, yielded or negotiated in infancy, the pride of caste and the care for wealth outweighing all other considerations, proclaim loudly enough that matrimonial legislation in India has been the regulation, for the man’s profit only, of instincts of a very low order. IV. _Marriage in Ancient Greece._ In primitive Greece the position of woman was little better. On one hand, the _Iliad_ tells us that the epithet “woman” thrown at a man was the most contemptuous insult;[582] on the other hand, we have seen that the girl was purchased by the husband, either by presents or by services rendered to the father;[583] in short, that the husband might have domestic concubines with the sole reservation that their children did not inherit from him.[584] In the first chant of the _Odyssey_ the severe apostrophe of Telemachus to his mother proves also that in the absence of the husband the wife was humbly submissive to her sons. “Go to thy chamber; attend to thy work; turn the spinning wheel; weave the linen; see that thy servants do their tasks. Speech belongs to men, and especially to me, who am the master here.”[585] Penelope, like a well-trained woman, meekly allows herself to be silenced and obeys, “bearing in her mind the sage discourse of her son.” In later times the virtuous woman was shut up in the gyneceum, where she could only receive her parents or the friends authorised by her husband.[586] She was not even admitted to festivities. But, while the wife was semi-cloistered in the conjugal house, the husband could at will frequent and court the hetaïræ (ἑταίραι), and the strangers (ξέναι) with whom the citizens of Athens had not the _jus connubii_, and who were not admitted like the well-born or native Athenian woman (ελευθέρα) to the thesmophors.[587]