the pairing family modified by the contemporaneous ideas of the state and still recalling group marriage in many ways. Sterile marriages were dissolved. King Anaxandridas (about 650 before Christ) took another wife besides his childless one and kept two households. About the same time King Ariston added another wife to two childless ones, one of which he dismissed. Furthermore, several brothers could have one wife in common; a friend who liked his friend's wife better than his own could share her with him, and it was not considered indecent to place a wife at the disposal of a sturdy "stallion," as Bismarck would have said, even though he might not be a citizen. A certain passage in Plutarch, where a Spartan matron refers a lover, who persists in making offers to her, to her husband, seems to indicate—according to Schoemann—even, a still greater sexual freedom. Also adultery, faithlessness of a wife behind her husband's back, was unheard of. On the other hand, domestic slavery in Sparta, at least during the best time, was unknown, and the serf Helots lived on separate country seats. Hence there was less temptation for a Spartan to hold intercourse with other women. As was to be expected under such circumstances, the women of Sparta occupied a more highly respected place than those of other Greeks. Spartan women and the Athenian hetaerae were the only Greek women of whom the ancients speak respectfully and whose remarks they considered worthy of notice.
Quite a different condition among Ionians, whose representative is Athens. The girls learned only to spin, weave and sew, at the most a little reading and writing. Tbey were practically shut in and had only the company of other women.
The women's room formed a separate part of the house, on the upper floor or in a rear building, where men, especially strangers, did not easily enter and
