It is not permitted here to lift the curtain from the manners of these ladies. But their position, pregnant with evil to the state through its contaminating influences on the minds of youth, must be comprehensively explained before a correct idea can be formed of the internal structure of the Athenian commonwealth, of the germs of dissolution which it concealed within its own bosom, or the premature blight which an unspiritual system of morals was mainly instrumental in producing. No doubt the question whether the existence of such a class of persons should be tolerated at all, is environed by difficulties almost insurmountable. They have always existed and therefore, perhaps, it is allowable to infer that they always will exist; but this does not seem to justify Solon for sanctioning, by legislative enactments, a modification of moral turpitude debasing to the individual, and consequently detrimental to the state. To do evil that good may come, is as much a solecism in politics as in ethics. On this point I miss the habitual wisdom of the Athenian legislator. Lycurgus himself could have enacted nothing more at variance with just principles, or more subversive of heroic sentiments. The Hetairæ,[119] recognised by law and scarcely proscribed by public opinion, may be said to have constituted a sort of monarchical leaven in the very heart of the republic; they shared with the sophists, whom I have already depicted, the affections of the lax ambitious youths, panting at once for pleasure and distinction, fostered expensive tastes and luxurious habits, increased consequently their aptitude to indulge in peculation, shared with the unprincipled the spoils of the state, and vigorously paved the way for the battle of Chæronea. But if their existence was hurtful to the community, so was it often full of bitterness to themselves. In youth, no doubt, when beauty breathed its spell around them, they were puffed up and intoxicated with the incense of flattery[120]—their conversation at once sprightly and learned seemed full of charms—their houses spacious as palaces and splendidly adorned were the resort of the gay, the witty, the powerful, nay, even of the wise—for Socrates did not disdain to converse with Theodota or to imbibe the maxims of eloquence from Aspasia. But when old age came on, what were they? It then appeared, that the lively repartees and grotesque extravagancies which had pleased when proceeding from beautiful lips, seemed vapid and poor from an old woman. The wrinkles which deformed their features were equally fatal to their wisdom that flitted from their dwellings, and became domiciliated with the last beautiful importation from Ionia. Thus deserted, the most celebrated Hetairæ became a butt for the satire even of the most clownish. The wit wont to set the table in a roar scarcely served to defend them against the jests of the agora. ----- Footnote 119: