Woman under socialism - August Bebel 7 стр.

The position of the Greek woman at the time when Greece was rushing to the zenith of her development comes into plastic expression in the "Medea" of Euripedes. She complains:

Wholly otherwise stood matters for the men. Although with an eye to the begetting of legitimate heirs for his property, he imposed upon woman strict abstinence from other men, he was, nevertheless, not inclined to lay a corresponding abstinence upon himself.

Hetairism sprang up. Women distinguished for their beauty and intellect, and who, as a rule, were aliens, preferred a free life in intimate intercourse with men, to the slavery of marriage. Nothing objectionable was seen in that. The names and fame of these hetairae, who held intimate intercourse with the leading men of Greece, and participated in their learned discourses, as well as in their revels, has come down to our own days; whereas the names of the legitimate wives are mostly forgotten and lost. Thus the handsome Aspasia was the intimate friend of the celebrated Pericles, who later made her his legitimate wife; the name of Phryne became in later days the generic designation of those women that were to be had for money. Phryne held intimate relations with Hyperides, and she stood for Praxiteles, one of the first sculptors of Greece, as the model for his Aphrodite. Danae was the sweetheart of Epicurus, Archeanassa that of Plato. Other celebrated hetairae, whose names have reached our days, were Lais of Corinth, Gnathanea, etc. There is no celebrated Greek, who had no intercourse with hetairae. It belonged to the style of life of distinguished Greeks. Demosthenes, the great orator, described in his oration against Neara, the sexual life of the rich men of Athens in these words: "We marry a woman in order to obtain legitimate children, and to have a faithful warder in the house; we keep concubines for our service and daily care; and hetairae for the enjoyment of love." The wife was, accordingly, only an apparatus for the production of children; a faithful dog, that watched the house. The master of the house, on the contrary, lived according to his bon plaisir, as he willed.

In order to satisfy the demand for venal women, particularly with younger males, there arose that which was unknown under the rule of the mother-right, prostitution. Prostitution distinguishes itself from the free sexual intercourse that customs and social institutions rendered a matter of course under primitive conditions, and, accordingly, freed from objectionableness, in that the woman sells her body, either to one man or to several, for material benefit. Prostitution, therefore, exists so soon as woman makes a trade of her charms. Solon, who formulated the new law for Athens, and is, consequently, esteemed the founder of the new legal status, was also the founder of the public houses for women, the "deikterion," official houses of prostitution , and the price to all the customers was the same. According to Philemon it amounted to one obolus, about four cents of our money. Like the temples with the Greeks and Romans, and the Christian churches in Middle Ages, the deikterion was inviolable: it stood under the protection of the Government. Until about a hundred and fifty years before our reckoning, the Temple of Jerusalem also was the usual place of gathering for the filles de joie.

For the benefit that Solon bestowed upon the Athenian male population, in founding the deikterion, he was praised in song by one of his contemporaries in these words: "Hail to you, Solon! You bought public women for the benefit of the city, for the benefit of the morality of a city that is full of vigorous young men, who, in the absence of your wise institution, would give themselves over to the disturbing annoyance of the better women." We shall see that, at the close of the nineteenth century, justification is sought for the regulation of houses of prostitution by Government, and for the necessity of prostitution itself, upon the identical grounds. Thus, actions, committed by men, were recognized by legislation as a natural right, while, committed by women, were held to be shameful, and a serious crime. As is well known, even to-day not few are the men who prefer the company of a pretty female sinner to that of their own wives, and who not infrequently belong to the "Props of the State," the "Pillars of Order," and are "guardians of the sanctity of marriage and the family."

True enough, it seems, that the Greek women often revenged themselves upon their marital-lords for the yoke placed upon them. If prostitution is the supplement of monogamy, on the one side, adultery among women and the cuckoldry of men is its supplement, on the other. Among the Greek dramatic poets, Euripides is the woman-hater: he loved to make women the object of attacks in his dramas. What all he twitted them with appears best from the speech that a Greek woman flings at him in the "Thesmophoria" of Aristophanes. She says among other things:

We can understand that this ready-tongued Greek woman should serve the assailer of her sex in such manner; nevertheless, Euripides could not very well have made these accusations, nor could he have found credence with the men, if they knew not but too well that the accusations were justified. To judge by the concluding sentences of this address, the custom met later in Germany and many other countries had not yet been naturalized in Greece, that the host placed his own wife or daughter at the disposal of his guest for the night. Murner writes on this custom, prevalent in Holland as late as the fifteenth century, in these words: "It is the custom in the Netherlands, when the host has a dear guest, that he lets his wife sleep with him on faith."11

The increasing struggles between the classes in the several states of Greece, and the sad state of many of the smaller communities, gave occasion for Plato to inquire into the best constitution and the best institutions for the State. In his "Republic," set up by him as ideal, he demands, at least for the first class of his citizens, the watchers, the complete equality of woman. Women are to participate in the exercises of arms, the same as the men, and are to fill the same duties as these, only they are to attend to the lighter ones, "owing to the weakness of the sex." He maintains that the natural inclinations are equally distributed among the two sexes, only that woman is in all matters weaker than man. Furthermore, the women are to be common to the men, and vice versa; likewise are the children to be common, "so that neither the father may know his child, nor the child his father."12

Aristotle, in his "Politics," is satisfied with less. Woman should have a free hand in the selection of her husband, but she is to be subordinate to him; nevertheless, she should have the right "to give good advice." Thucydides expresses an opinion that meets with the applause of all modern Philistines. He says: "That wife deserves the highest praise of whom, outside of her home, neither good nor bad is heard."

With such views, respect for woman was bound to sink to a low level; fear of over-population even led to the avoidance of intimate intercourse with her. Unnatural means of satisfying sexual desires were resorted to. The Greek states were cities with small territories, unable to supply the usual sustenance to a population in excess of a given number. Hence the fear of over-population caused Aristotle to recommend to the men abstinence from their wives, and pederasty, instead. Before him, Socrates had praised pederasty as the sign of a higher culture. In the end, the most promising men of Greece became adherents of this unnatural passion. Regard for women sank all the deeper. There were now houses for male prostitutes, as there were for female. In such a social atmosphere, it was natural for Thucydides to utter the saying that woman was worse than the storm-lashed ocean's wave, than the fire's glow, than the cascade of the wild mountain torrent. "If it is a God that invented woman, wherever, he may be, let him know, that he is the unhallowed cause of the greatest evil."13

The male population of Greece having become addicted to pederasty, the female population fell into the opposite extreme: it took to the love of members of its own sex. This happened especially with the women of the island of Lesbos, whence this aberration was, and still continues to be named, "Lesbian love," for it has not yet died out: it survives among us. The poetess Sappho, "the Lesbian nightingale," who lived about six hundred years before our reckoning, is considered the leading representative of this form of love. Her passion is glowingly expressed in her hymn to Aphrodite, whom she implores:

A still more passionate sensuousness is attested in her hymn to the handsome Atthis.

While in Athens, along with the rest of Greece, the father-right ruled, Sparta, the rival for supremacy with Athens, still continued under the mother-right, a condition that had become wholly foreign to most Greeks. The story runs that one day a Greek asked a Spartan what punishment was meted out in Sparta to the adulterer. He answered: "Stranger, among us there are no adulterers." "But if there should be any?" "For punishment," the Spartan replied, sarcastically, "he must donate an ox, so large as to be able to reach over Taygetus with his head, and drink out of Eurotas." Upon the startled question, put by the stranger, "How can an ox be so large?" the Spartan answered laughing: "How is it possible that there could be an adulterer in Sparta?" At the same time the self-consciousness of the Spartan woman appears in the proud answer given a stranger by the wife of Leonidas. On his saying to her: "You female Lacedaemonians are the only women who rule over your men," she answered: "So are we the only women who bring men into the world."

The free condition of women under the mother-right promoted her beauty, raised her pride, her dignity and her self-reliance. The judgment of all ancient writers is to the effect that, during the period of the gyneocracy, these qualities were highly developed among women. The constrained condition that later supervened, necessarily had its evil effect upon them. The difference appears even in the garb of the two periods. The garb of the Doric woman hung loose from her shoulders; it left the arms free, and thighs exposed: it is the garb of Diana, who is represented as free and bold in our museums. The Ionian garb, on the contrary, concealed the body and hampered its motion. The garb of woman to-day is, far more than usually realized, a sign of her dependence and helplessness. The style of woman's dress amongst most peoples, down to our own days, renders her awkward, forces on her a sense of weakness, and makes her timid; and this, finally, finds its expression in her attitude and character. The custom among the Spartans of letting the girls go naked until marriageable age a custom that the climate allowed contributed considerably, in the opinion of an ancient writer, to impart to them a taste for simplicity and for attention to decency. Nor was there in the custom, according to the views of those days, aught offensive to decorum, or inciting to lust. Furthermore, the girls participated in all the bodily exercises, just as the boys, and thus there was reared a vigorous, proud, self-conscious race, a race that was conscious of its own merit, as proved by the answer of Leonidas' wife to the stranger.

In intimate connection with the mother-right, after it had ceased to be a ruling social principle, stood certain customs, which modern writers, ignorant of their meaning, designate as "prostitution." In Babylon, it was a religious duty with the maid, who had reached puberty, to appear once in the temple of Mylitta in order to offer her maidenhood as a sacrifice, by surrendering herself to some man. Similarly happened in the Serapeum of Memphis; in Armenia, in honor of the goddess Anaitis; in Cyprus; in Tyrus and Sidon, in honor of Astarte or Aphrodite. The festivals of Isis among the Egyptians served similar customs. This sacrifice of virginity was demanded in order to atone with the goddess for the exclusive surrender of woman to one man in marriage: "Not that she may wilt in the arms of a single man is woman arrayed by nature with all the charms at its command."14 The continued favor of the goddess had to be purchased by the sacrifice of virginity to a stranger. It was likewise in line with the old idea that the Lybian maids earned their dower by prostituting their bodies. In accord with the mother-right, these women were sexually free during their unmarried status; and the men saw so little objection in these pickings, that those were taken by them for wives who had been most in demand. It was thus also among the Thracians, in the days of Herodotus: "They do not watch the maidens, but leave them full freedom to associate with whom they please. The women, however, they watch strictly. They buy them from their parents for large sums." Celebrated were the Hierodulae of the temple of Aphrodite at Corinth, where always more than one thousand maidens were gathered, and constituted a chief point of attraction for the men of Greece. Of the daughter of King Cheops of Egypt, the legend relates that she had a pyramid built out of the proceeds of prostitution of her charms.