[18] Lasaulx (‘Zur Geschichte und Philosophie der Ehe bei den Griechen,’ p. 30) adduces Laodamia as an instance of the same constancy; but the case is not so clear. [19] See Mr. Gladstone’s ‘Homeric Studies,’ vol. ii. p. 507. [20] Il. vi. 442. [21] Od. i. 433. [22] Od. iii. 450. [23] Il. vi. 301. [24] Euripides, ‘Andromache’ 597; Propertius iv. 14; Athenæus, xiii. 20, p. 566 e. [25] Ath. xiii. 2, p. 555c. [26] ‘Lysist.’ 78. [27] Plutarch discusses the women of Sparta in the ‘Life of Lycurgus,’ and in a treatise on ‘Sayings of Spartan Women.’ He discusses women generally in ‘Conjugal Precepts,’ ‘Consolation to his Wife,’ ‘Erotic Discourse,’ ‘Erotic Narratives,’ and ‘Virtues of Women.’ [28] Especially in his ‘Andromache,’ but, as Paley remarks, this play is animated throughout by a bitter hostility to Sparta, and it may therefore be regarded as an expression merely of a strong temporary feeling. [29] Plato shows his approbation by adopting the questionable features into his own ideal commonwealth. “Then,” he says, “let the wives of our guardians strip, having virtue for their robe.... And as for the man who laughs at naked women exercising in gymnastics for the sake of the highest good, his laughter is ‘A fruit of unripe wisdom,’ which he gathers, and he himself is ignorant of what he is laughing at, or what he is about; for that is, and ever will be, the best of sayings--that the useful is the noble, and the hurtful the base.”--‘Rep.’ v. p. 457 (Professor Jowett’s translation). Plato discusses the objections to the Spartan method in ‘Legg.’ i. p. 637 C.; vi. p. 781 A.; vii. p. 806 C.; p. 814 A.; and tacitly in ‘Rep.’ viii. p. 548. [30] ‘Polit.’ ii. 9, 9. [31] Plutarch, ‘Life of Agis.’ [32] Plutarch ‘Life of Cleomenes.’ [33] Stob., 29, 58. [34] xiii. c. 2, sec. 3. [35] Diss. 24, 9. [36] ‘Athenæus,’ 14, 19, p. 624e. [37] “To attack a woman’s reputation is the ready resort of the blockhead who is jealous of her talents.”--MISS CORNWALLIS. [38] ii. 135. [39] Rhet. 23. [40] Luňák, p. 71 note, and Boech, ‘Greek Inscriptions,’ 2374 (51). [41] It seems to have been possible for an Athenian to take a free Athenian woman as a concubine; but the rights of such concubines and children, and indeed the whole subject, are involved in difficulties. See Van den Es: ‘De Jure Familiarum apud Athenienses.’ [42] Xen. ‘Œc.’ iii. 13; vii. 5. [43] v. 641. [44] The verses in Sophocles (‘Antig.’ 905–13) are probably interpolated, but the interpolation was as early as Aristotle (‘Rhet.’ 3, 16, p. 1417 A, 32), and the same ideas are placed by Herodotus (3, 119) in the mouth of the wife of Intaphernes. [45] ii. 45. [46] Theodota, Xen. ‘Mem.,’ iii. 11.