Doubts have been raised[230] as to whether Pericles was the author of this law, because a supposed Solonian law decreed that he only should be a citizen who was the child both of a citizen and of a citizeness, and it is maintained that Pericles merely insisted on the observance of the law. But Aristotle[231] says distinctly that it was on the motion of Pericles that the Athenians resolved that no one should partake of citizenship unless both his parents were citizens. He further states that the law was passed on account of the great number of citizens (451 B.C.). In c. 42, in describing the constitution of Athens as it existed at the time of the composition of the book, Aristotle says that they partake of the citizenship who are born of parents both of them citizens. Aristotle nowhere mentions that there was any suspension or alteration of this law from 451 B.C. to his own time. Müller thinks that there was an alteration, and no doubt the aristocratic party would be inclined to abrogate it. But probably they thought it sufficient to treat the law as obsolete when it suited them, and then it was renewed in 403 by Aristophon or Nicomenes.[232] The importance of this law of Pericles in the history of women cannot well be overestimated. It practically led to the distinction which is expressed in the Oration against Neæra, attributed to Demosthenes. “For we,” it says, “have the Companions (Hetairae) for the sake of pleasure, the concubines for the daily care of the body, and the wives that genuine children may be born to us, and that we may have a trustworthy guardian of our household property.”[233] At the time no moral stain was attached either to Hetairae or to the concubines. Their position was one that could not but arise out of their destiny and the law of Pericles. But these two classes were not treated with the same respect as the women who were citizens. The Romans adopted the same law as that of Pericles. They did not encourage concubines, and the Companions were for the most part degraded women or slaves. The Church subsequently followed the practice of the Romans, the restrictions on marriage, however, leading to the frequency of concubinage among the clergy. But what had formerly been regarded as the result of inevitable destiny was now deemed proof of a depraved disposition.