In Athens, while the citizen wives were unable to throw off the restrictions of the laws which kept them at home, the great number of _hetera_, or stranger women, were the glory of the "Golden Age." The homes of these women who were free from the burden of too many children became the gathering places of philosophers, poets, sculptors and statesmen. The _hetera_ were their companions, their inspiration and their teachers. Aspasia, one of the greatest women of antiquity, was such an emancipated individuality. True to the urge of the feminine spirit, she, like Sappho, the poetess of Lesbia, sought to arouse the Greek wives to the expression of their individual selves. One writer says of her efforts: "This woman determined to do her utmost to elevate her sex. The one method of culture open to women at that time was poetry. There was no other form of literature, and accordingly she systematically trained her pupils to be poets, and to weave into the verse the noblest maxims of the intellect and the deepest emotions of the heart. Young pupils with richly endowed minds flocked to her from all countries and formed a kind of Woman's College. "There can be no doubt that these young women were impelled to seek the society of Sappho from disgust with the low drudgery and monotonous routine to which woman's life was sacrificed, and they were anxious to rise to something nobler and better." Can there be any doubt that the unfortunate "citizen wives" of Athens, bound by law to their homes, envied the brilliant careers of the "stranger women," and sought all possible means of freedom? And can there be any doubt that they acquiesced in the practice of infanticide as a means to that end? Otherwise, how could the custom of destroying infants have been so thoroughly embedded in the jurisprudence, the thought and the very core of Athenian civilization? As to the Spartan women, Aristotle says that they ruled their husbands and owned two-fifths of the land. Surely, had they not approved of infanticide for some very strong reasons of their own, they would have abolished it. Athens and Sparta must be regarded as giving very strong indications that the Grecian women not only approved of family limitation by the destruction of unwanted children, but that at least part of their motive was personal freedom. In Rome, an avowedly militaristic nation, living by conquest of weaker states, all sound children were saved. But the weakly or deformed were drowned. Says Seneca: "We destroy monstrous births, and we also drown our children if they are born weakly or unnaturally formed." Wives of Romans, however, were relieved of much of the drudgery of child rearing by the slaves which Rome took by the thousands and brought home. Thus they were free to attain an advanced position and to become the advisors of their husbands in politics, making and unmaking political careers.