“_Hetairai_, famous at once for their beauty and intellect such as Phryne, Laïs of Corinth, Gnathæna, and Aspasia, were objects of universal admiration among the most distinguished Greeks. They were admitted to their assemblies and banquets, while the ‘honest’ women of Greece were, without exception, confined to the house.... A considerable number of women preferred the greater freedom which they enjoyed _as Hetairai_ to marriage, and carried on the trade of prostitution as a means of livelihood. In unrestrained intercourse with men, the more intelligent of the _Hetairai_, who were doubtless often of good birth, acquired a far greater degree of versatility and culture than that possessed by the majority of married women, living in a state of enforced ignorance and bondage. This invested the _Hetairai_ with a greater charm for the men, in addition to the arts which they employed in the special exercise of their profession. This explains the fact that many of them enjoyed the esteem of some of the most distinguished and eminent men of Greece, to whom they stood in a relationship of influential intimacy, a position held by no legitimate wife. The names of these _Hetairai_ are famous to the present day, while one enquires in vain after the names of the legitimate wives.”—August Bebel (“Woman,” Chap. I.). 7.—“... _wealth, or ... fame_.” _E.g._, Phryne, who offered to rebuild the wall of Thebes; and Laïs, commemorated in the adage, “_Non cuivis hominum contingit adire Corinthum_.” And as to even modern “fame,” a writer so merciless concerning her own sex as Mrs. Lynn Linton can yet say, “Agnes Sorel, like Aspasia, was one of the rare instances in history where failure in chastity did not include moral degradation nor unpatriotic self-consideration.”—(_Nineteenth Century_, July, 1891, p. 84.) 8.—“... _the tinge of shame_.” Why indeed should shame have attached specially to those women, more highly cultured and better treated than wives; and whose sole impeachment could be that they rejected the still lower serfdom of wedded bondage? XIII. 2.—“_To him who fixed the gages of the fight_.” “If we could imagine a Bossuet or a Fénélon figuring among the followers of Ninon de Lenclos, and publicly giving her counsel on the subject of her professional duties, and the means of securing adorers, this would be hardly less strange than the relation which really existed between Socrates and the courtesan Theodota.”—Lecky (“History of European Morals,” Vol. II., p. 280). 8.—“_The waste of woman worth_ ...”