esult was a
great outburst of unchastity and crime; nunneries became brothels, nuns
were frequently guilty of infanticide, monks committed unspeakable
abominations, the regular clergy formed incestuous relations with their
nearest female relatives (Lea, _History of Sacerdotal Celibacy_, vol. i,
pp, 155 et seq.).

[78] Senancour, _De l'Amour_, vol. ii, p. 233. Islam has placed much less
stress on chastity than Christianity, but practically, it would appear,
there is often more regard for chastity under Mohammedan rule than under
Christian rule. Thus it is stated by "Viator" (_Fortnightly Review_, Dec.,
1908) that formerly, under Turkish Moslem rule, it was impossible to buy
the virtue of women in Bosnia, but that now, under the Christian rule of
Austria, it is everywhere possible to buy women near the Austrian
frontier.

[79] The basis of this feeling was strengthened when it was shown by
scholars that the physical virtue of "virginity" had been masquerading
under a false name. To remain a virgin seems to have meant at the first,
among peoples of early Aryan culture, by no means to take a vow of
chastity, but to refuse to submit to the yoke of patriarchal marriage. The
women who preferred to stand outside marriage were "virgins," even though
mothers of large families, and AEschylus speaks of the Amazons as
"virgins," while in Greek the child of an unmarried girl was always "the
virgin's son." The history of Artemis, the most primitive of Greek
deities, is instructive from this point of view. She was originally only
virginal in the sense that she rejected marriage, being the goddess of a
nomadic and matriarchal hunting people who had not yet adopted marriage,
and she was the goddess of childbirth, worshipped with orgiastic dances
and phallic emblems. It was by a late transformation that Artemis became
the goddess of chastity (Farnell, _Cults of the Greek States_, vol. ii,
pp. 442 et seq.; Sir W.M. Ramsay, _Cities of Phrygia_, vol. i, p. 96; Paul
Lafargue, "Les Mythes Historiques," _Revue des Idees_, Dec., 1904).

[80] See, e.g., Nicomachean Ethics, Bk. iii, Ch. XIII.

[81] _De Civitate Dei_, lib. xv, cap. XX. A little further on (lib. xvi,
cap. XXV) he refers to Abraham as a man able to use women as a man should,
his wife temperately, his concubine compliantly, neither immoderately.

[82] _Summa_, Migne's edition, vol. iii, qu. 154, art. I.

[83] See the Study of Modesty in the first volume of these _Studies_.

[84