Sketches of the Fair Sex, in All Parts of the World Part 9

DESCRIPTION OF THE GREAT CONVENT AT AJUDA IN RIO JANERIO.

At the end of the chapel is a large quadrangle, entered by a ma.s.sive gateway, surrounded by three stories of grated windows. Here female negro pedlars come with their goods, and expose them in the court-yard below. The nuns, from their grated windows above, see what they like, and, letting down a cord, the article is fastened to it; it is then drawn up and examined, and, if approved of, the price is let down. Some that I saw in the act of buying and selling in this way, were very merry, joking and laughing with the blacks below, and did not seem at all indisposed to do the same with my companion. In three of the lower windows, on a level with the court-yard, are revolving cupboards, like half-barrels, and at the back of each is a plate of tin, perforated like the top of a nutmeg-grater. The nuns of this convent are celebrated for making sweet confectionary, which people purchase. There is a bell which the purchaser applies to, and a nun peeps through the perforated tin; she then lays the dish on a shelf of the revolving cupboard, and turns it inside out; the dish is taken, the price laid in its place, and it is turned in. While we stood there, the invisible lady-warder asked for a pinch of snuff; the box was laid down in the same way, and turned in and out.

CEREMONY OF THE INITIATION OF A NUN.

The disposition to take the veil, even among young girls, is not uncommon in Brazil. The opposition of friends can prevent it, until they are twenty five years old; but after that time they are considered competent to decide for themselves. A writer describes the initiation of a young lady, whose wealthy parents were extremely reluctant to have her take the vow. She held a lighted torch in her hand, in imitation of the prudent virgins; and when the priest chanted, "Your spouse approaches; come forth and meet him," she approached the altar singing, "I follow with my whole heart;" and, accompanied by two nuns already professed, she knelt before the bishop. She seemed very lovely, with an unusually sweet, gentle, and pensive countenance. She did not look particularly or deeply affected; but when she sung her responses, there was something exceedingly mournful in the soft, tremulous, and timid tones of her voice. The bishop now exhorted her to make a public profession of her vows before the congregation, and said, "Will you persevere in your purpose of holy chast.i.ty?" She blushed deeply, and, with a downcast look, lowly, but firmly answered, "I will." He again said, more distinctly, "Do you promise to preserve it?" and she replied more emphatically, "I do promise." The bishop then said, "Thanks be to G.o.d;"

and she bent forward and reverently kissed his hand, while he asked her, "Will you be blest and consecrated?" She replied, "Oh! I wish it."

The habiliments, in which she was hereafter to be clothed, were sanctified by the aspersion of holy water: then followed several prayers to G.o.d, that "As he had blessed the garments of Aaron, with ointment which flowed from his head to his beard, so he would now bless the garments of his servant, with the copious dew of his benediction." When the garment was thus blessed, the girl retired with it; and having laid aside the dress in which she had appeared, she returned, arrayed in her new attire, except her veil. A gold ring was next provided, and consecrated with a prayer, that she who wore it "might be fortified with celestial virtue, to preserve a pure faith, and incorrupt fidelity to her spouse, Jesus Christ." He last took the veil, and her female attendants having uncovered her head, he threw it over her, so that it fell on her shoulders and bosom, and said, "Receive this sacred veil, under the shadow of which you may learn to despise the world, and submit yourself truly, and with all humility of heart, to your Spouse;" to which she sung a response, in a very sweet, soft, and touching voice: "He has placed this veil before my face that I should see no lover but himself."

The bishop now kindly took her hand, and held it while the following hymn was chanted by the choir with great harmony: "Beloved Spouse, come--the winter is pa.s.sed--the turtle sings, and the blooming vines are redolent of summer."

A crown, a necklace, and other female ornaments, were now taken by the bishop and separately blessed; and the girl bending forward, he placed them on her head and neck, praying that she might be thought worthy "to be enrolled into the society of the hundred and forty-four thousand virgins, who preserved their chast.i.ty and did not mix with the society of impure women."

Last of all, he placed the ring on the middle finger of her right hand, and solemnly said, "So I marry you to Jesus Christ, who will henceforth be your protector. Receive this ring, the pledge of your faith, that you may be called the spouse of G.o.d." She fell on her knees, and sung, "I am married to him whom angels serve, whose beauty the sun and moon admire;"

then rising, and showing with exultation her right hand, she said, emphatically, as if to impress it on the attention of the congregation, "My Lord has wedded me with this ring, and decorated me with a crown as his spouse. I here renounce and despise all earthly ornaments for his sake, whom alone I see, whom alone I love, in whom alone I trust, and to whom alone I give all my affections. My heart hath uttered a good word: I speak of the deed I have done for my King." The bishop then p.r.o.nounced a general benediction, and retired up to the altar; while the nun professed was borne off between her friends, with lighted tapers, and garlands waving.

WEDDED LOVE IS INFINITELY PREFERABLE TO VARIETY.

Hail, wedded love, mysterious law, true source Of human offspring, sole propriety, In Paradise of all things common else!

By thee adult'rous l.u.s.t was driven from men, Among the b.e.s.t.i.a.l herds to range; by thee, Founded in reason, loyal, just and pure, Relations dear, and all the charities Of father, son, and brother, first were known.

Thou art the fountain of domestic sweets, Whose bed is undefiled and chaste p.r.o.nounced.

Here Love his golden shafts employs, here lights His constant lamp, and waves his purple wings, Reigns here and revels; not in the bought smile Of harlots, loveless, joyless, unendear'd, Casual fruition; nor in court amours, Mix'd dance, or wanton mask, or midnight ball, Or serenade, which the starved lover sings To his proud fair, best quitted with disdain.

ITALIAN DEBAUCHERY.

If chast.i.ty is none of the most s.h.i.+ning virtues of the French, it is still less so of the Italians. Almost all the travellers who have visited Italy, agree in describing it as the most abandoned of all the countries of Europe. At Venice, at Naples, and indeed in almost every part of Italy, women are taught from their infancy, the various arts of alluring to their arms, the young and unwary, and of obtaining from them, while heated by love or wine, every thing that flattery and false smiles can obtain in those unguarded moments: and so little infamous is the trade of prost.i.tution, and so venal the women, that hardly any rank or condition set them above being bribed to it, nay, they are frequently a.s.sisted by their male friends and acquaintances to drive a good bargain; nor does their career of debauchery finish with their unmarried state; the vows of fidelity which they make at the altar, are like the vows and oaths made upon too many other occasions, only considered as nugatory forms, which law has obliged them to take, but custom absolved them from performing. They even claim and enjoy greater liberties after marriage than before; every married woman has a cicisbey, or gallant, who attends her to all public places, hands her in and out of her carriage, picks up her gloves or fan, and a thousand other little offices of the same natures; but this is only his public employment, as a reward for which, he is ent.i.tled to have the lady as often as he pleases at a place of retirement sacred to themselves, where no person not even the most intrusive husband must enter, to be witness of what pa.s.ses between them. This has been considered by people of other nations, as a custom not altogether consistent with chast.i.ty and purity of manners; the Italians themselves however, endeavor to justify it in their conversations with strangers, and Baretti has of late years published a formal vindication of it to the world. In this vindication he has not only deduced the original of it from pure Platonic love, but would willingly persuade us that it is still continued upon the same mental principles; a doctrine which the world will hardly be credulous enough to swallow, even though he should offer more convincing arguments to support it than he has already done.

NAKED FAKIERS

So different over all the world are the sects of saints as well as of sinners, that besides the Bramins, a set of innocent and religious priests, who have rendered their women virtuous by treating them with kindness and humanity, there are another sect of religio-philosophical drones, called Fakiers, who contribute as much as they can to debauch the s.e.x, under a pretence of superior sanct.i.ty. These hypocritical saints, like some of the ridiculous sects which formerly existed in Europe, wear no clothes; considering them only as proper appendages to sinners, who are ashamed, because they are sensible of guilt; while they, being free from every stain of pollution, have no shame to cover.

In this original state of nature, these idle and pretended devotees, a.s.semble together sometimes in armies of ten or twelve thousand, and under a pretence of going in pilgrimage to certain temples, like locusts devour every thing on their way; the men flying before them, and carrying all that they can out of the reach of their depredations; while the women, not in the least afraid of a naked army of l.u.s.ty saints, throw themselves in their way, or remain quietly at home to receive them.

It has long been an opinion, well established all over India, that there is not in nature so powerful a remedy for removing the sterility of women, as the prayers of these st.u.r.dy naked saints. On this account, barren women constantly apply to them for a.s.sistance; which when the good natured Fakier has an indication to grant, he leaves his slipper, or his staff at the door of the lady's apartment with whom he is praying; a symbol so sacred, that it effectually prevents any one from violating the secrecy of their devotion; but should he forget this signal, and at the same time be distant from the protection of his brethren, a sound drubbing is frequently the reward of his pious endeavors. But though they venture sometimes in Hindostan, to treat a Fakier in this unholy manner, in other parts of Asia and Africa, such is the veneration in which these l.u.s.ty saints are held, that they not only have access when they please, to perform private devotions with barren women, but are accounted so holy, that they may at any time, in public or private, confer a personal favor upon a woman, without bringing upon her either shame or guilt; and no woman dare refuse to gratify their pa.s.sion. Nor indeed, has any one an inclination of this kind; because she, upon whom this personal favor has been conferred, is considered by herself, and by all the people, as having been sanctified and made more holy by the action.

So much concerning the conduct of the Fakiers in debauching women, seems certain. But it is by travellers further related, that wherever they find a woman who is exceedingly handsome, they carry her off privately to one of their temples; but in such a manner, as to make her and the people believe, that she is carried away by the G.o.d who is there wors.h.i.+pped; who being violently in love with her, took that method to procure her for his wife. This done, they perform a nuptial ceremony, and make her further believe that she is married to the G.o.d; when, in reality, she is only married to one of the Fakiers who personates him.

Women who are treated in this manner are revered by the people as the wives of the G.o.ds, and by that stratagem secured solely to the Fakiers, who have cunning enough to impose themselves as G.o.ds upon some of these women, through the whole of their lives. In countries where reason is stronger than superst.i.tion, we almost think this impossible: where the contrary is the case, there is nothing too hard to be credited.

Something like this was done by the priests of ancient Greece and Rome; and a few centuries ago, tricks of the same nature were practiced by the monks, and other libertines, upon some of the visionary and enthusiastic women of Europe. Hence we need not think it strange, if the Fakiers generally succeed in attempts of this nature; when we consider that they only have to deceive a people brought up in the most consummate ignorance; and that nothing can be more flattering to female vanity, than for a woman to suppose herself such a peculiar favorite of the divinity she wors.h.i.+ps, as to be chosen, from all her companions, to the honor of being admitted to his embraces; a favor, which her self-admiration will dispose her more readily to believe than examine.

MAHOMETAN PLURALITY OF WIVES.

But it is not the religion of the Hindoos only, that is unfavorable to chast.i.ty; that of Mahomet which now prevails over a great part of India, is unfavorable to it likewise. Mahometanism every where indulges men with a plurality of wives while it ties down the women to the strictest conjugal fidelity; hence, while the men riot in unlimited variety, the women are in great numbers confined to share among them the scanty favors of one man only. This unnatural and impolitic conduct induces them to seek by art and intrigue, what they are denied by the laws of their prophet. As polygamy prevails over all Asia, this art and intrigue follow as the consequence of it; some have imagined, that it is the result of climate, but it rather appears to be the result of the injustice which women suffer by polygamy; for it seems to reign, as much in Constantinople, and in every other place where polygamy is in fas.h.i.+on, as it does on the banks of the Ganges, or the Indus. The famous Montesquieu, whose system was, that the pa.s.sions are entirely regulated by the climate, brings as a proof of this system, a story from the collection of voyages for the establishment of an East India Company, in which it is said, that at Patan, "the wanton desires of the women are so outrageous, that the men are obliged to make use of a certain apparel to shelter them from their designs." Were this story really true, it would be but a partial proof of the effect of climate, for why should the burning suns of Patan only influence the pa.s.sions of the fair? Why should they there transport that s.e.x beyond decency, which in all other climates is the most decent? And leave in so cool and defensive a state, that s.e.x, which in all other climates is apt to be the most offensive and indecent? To whatever length the spirit of intrigue may be carried in Asia and Africa, however the pa.s.sions of the women may prompt them to excite desire, and to throw themselves in the way of gratification, we have the strongest reasons to reprobate all these stories, which would make us believe, that they are so lost to decency as to attack the other s.e.x: such a system would be overturning nature, and inverting the established laws by which she governs the world.

WOMEN OF OTAHEITE.

In Otaheite, an island in the Southern Ocean, we are presented with women of a singular character. As far as we can recollect, we think it is a pretty general rule, that whatever the s.e.x are accustomed to be constantly clothed, they are ashamed to appear naked: those of Otaheite seem however to be an exception to this rule; to show themselves in public, with or without clothing, appears to be to them a matter of equal indifference, and the exposition of any part of their bodies, is not attended with the least backwardness or reluctance; circ.u.mstances from which we may reasonably infer, that among them, clothes were not originally invented to cover shame, but either as ornaments, or as a defence against the cold. But a still more striking singularity in the character of these women, and which distinguishes them not only from the females of all other nations, but likewise from those of almost all other animals, is, their performing in public those rites, which in every other part of the globe, and among almost all animals, are performed in privacy and retirement: whether this is the effect of innocence, or of a dissoluteness of manners to which no other people have yet arrived, remains still to be discovered; that they are dissolute, even beyond any thing we have hitherto recorded, is but too certain. As polygamy is not allowed among them, to satisfy the l.u.s.t of variety, they have a society called Arreoy, in which every woman is common to every man; and when any of these women happens to have a child, it is smothered in the moment of its birth, that it may not interrupt the pleasures of its infamous mother; but in this juncture, should nature relent at so horrid a deed, even then the mother is not allowed to save her child, unless she can find a man who will patronise it as a father; in which case, the man is considered as having appropriated the woman to himself, and she is accordingly extruded from this hopeful society. These few anecdotes sufficiently characterise the women of this island.

CRIM. CON. OF CLAUDIUS AND POMPEIA.

Our own times furnish us with an instance of a ceremony from which all women are carefully excluded;[2] but the Roman ladies, in performing the rites sacred to the good G.o.ddess, were even more afraid of the men than our masons are of women; for we are told by some authors, that so cautious were they of concealment, that even the statutes and pictures of men and other male animals were hood-winked with a thick veil. The house of the consul, though commonly so large that they might have been perfectly secured against all intrusion in some remote apartment of it, was obliged to be evacuated by all male animals, and even the consul himself was not suffered to remain in it. Before they began their ceremonies, every corner and lurking place in the house was carefully searched, and no caution omitted to prevent all possibility of being discovered by impertinent curiosity, or disturbed by presumptive intrusion. But these cautions were not all the guard that was placed around them; The laws of the Romans made it death for any man to be present at the solemnity.

Such being the precautions, and such the penalties for insuring the secrecy of this ceremony, it was only once attempted to be violated, though it existed from the foundation of the Roman empire till the introduction of Christianity; and this attempt was made, not so much perhaps with a view to be present at the ceremony, as to fulfil an a.s.signation with a mistress. Pompeia, the wife of Caesar, having been suspected of a criminal correspondence with Claudius, and so closely watched that she could find no opportunity of gratifying her pa.s.sion, at last, by the means of a female slave, settled an a.s.signation with him at the celebration of the rites of the good G.o.ddess. Claudius was directed to come in the habit of a singing girl, a character he could easily personate, being young and of a fair complexion. As soon as the slave saw him enter, she ran to inform her mistress. The mistress eager to meet her lover, immediately left the company and threw herself into his arms, but could not be prevailed upon by him to return so soon as he thought necessary for their mutual safety; upon which he left her, and began to take a walk through the rooms, always avoiding the light as much as possible. While he was thus walking by himself, a maid servant accosted him, and desired him to sing; he took no notice of her, but she followed and urging him so closely, that he was at last obliged to speak. His voice betrayed his s.e.x; the maid servant shrieked, and running into the room where the rites were performing, told that a man was in the house. The women in the utmost consternation, threw a veil ever the mysteries, ordered the doors to be secured, and with lights in their hands, ran about the house searching for the sacrilegious intruder. They found him in the apartment of the slave who had admitted him, drove him out with ignominy, and, though it was in the middle of the night immediately dispersed, to give an account to their husbands of what had happened. Claudius was soon after accused of having profaned the holy rites; but the populace declaring in his favor, the judges, fearing an insurrection, were obliged to acquit him.

[2] Masonry

A WORD TO A VERY NICE CLa.s.s OF LADIES.

There is amongst us a female character, not uncommon, which we denominate the outrageously virtuous. Women of this stamp never fail to seize all opportunities of exclaiming, in the bitterest manner, against every one upon whom even the slightest suspicion of indiscretion or unchast.i.ty has fallen; taking care, as they go along, to magnify every mole-hill into a mountain, and every thoughtless freedom into the blackest of crimes. But besides the illiberality of thus treating such as may frequently be innocent, you may credit us, dear countrywomen, when we aver, that such a behavior, instead of making you appear more virtuous, only draws down upon you, by those who know the world, suspicions not much to your advantage. Your s.e.x are in general suspected by ours, of being too much addicted to scandal and defamation; a suspicion, which has not arisen of late years, as we find in the ancient laws of England a punishment, known by the name of ducking-stool, annexed to scolding and defamation in the women, though no such punishment nor crime is taken notice of in the men. This crime, however, we persuade ourselves, you are less guilty of, than is commonly believed: but there is another of a nature not more excusable, from which we cannot so much exculpate you; which is, that harsh and forbidding appearance you put on, and that ill treatment, which you no doubt think necessary, for the ill.u.s.tration of your own virtue, you should bestow on every one of your s.e.x who has deviated from the path of rect.i.tude. A behaviour of this nature, besides being so opposite to that meek and gentle spirit which should distinguish female nature, is in every respect contrary to the charitable and forgiving temper of the Christian religion, and infallibly shuts the door of repentance against an unfortunate sister, willing, perhaps, to abandon the vices into which heedless inadvertency had plunged her, and from which none of you can promise yourselves an absolute security.

We wish not, fair countrywomen, like the declaimer and satirist, to paint you all vice and imperfection, nor, like the venal panegyrist, to exhibit you all virtue. As impartial historians, we confess that you have, in the present age, many virtues and good qualities, which were either nearly or altogether unknown to your ancestors; but do you not exceed them in some follies and vices also? Is not the levity, dissipation, and extravagance of the women of this century arrived to a pitch unknown and unheard of in former times? Is not the course which you steer in life, almost entirely directed by vanity and fas.h.i.+on? And are there not too many of you who, throwing aside reason and good conduct, and despising the counsel of your friends and relations, seem determined to follow the mode of the world, however it may be mixed with vice? Do not the generality of you dress, and appear above your station, and are not many of you ashamed to be seen performing the duties of it?

To sum up all, do not too, too many of you act as if you thought the care of a family, and the other domestic virtues, beneath your attention, and that the sole end for which you were sent into the world, was to please and divert yourselves, at the expense of those poor wretches the men, whom you consider as obliged to support you in every kind of idleness and extravagance? While such is your conduct, and while the contagion is every day increasing, you are not to be surprised if the men, still fond of you as playthings in the hours of mirth and revelry, ever shun serious connection with you; and while they wish to be possessed of your charms, are so much afraid of your manners and conduct, that they prefer the cheerless state of a bachelor, to the numberless evils arising from being tied to a modern wife.

CUSTOM IN THE MOGUL EMPIRE.

In a variety of parts of the Mogul empire, when the women are carried abroad, they are put into a kind of machine like a chariot, and placed on the backs of camels, or in covered sedan chairs, and surrounded by a guard of eunuchs and armed men, in such a manner, that a stranger would rather suppose the cavalcade to be carrying some desperate villain to execution, than employed to prevent the intrigues or escape of a defenceless woman. At home, the s.e.x are covered with gauze veils, which they dare not take off in the presence of any man, except their husband, or some near relation. Over the greatest part of Asia, and some parts of Africa, women are guarded by eunuchs, made incapable of violating their chast.i.ty. In Spain, where the natives are the descendants of the Africans, and whose jealousy is not less strong than that of their ancestors, they, for many centuries, made use of padlocks to secure the chast.i.ty of their women; but finding these ineffectual, they frequently had recourse to old women, called Gouvernantes. It had been discovered, that men deprived of their virility, did not guard female virtue so strictly, as to be incapable of being bribed to allow another a taste of those pleasures they themselves were incapable of enjoying. The Spaniards, sensible of this, imagined, that vindictive old women were more likely to be incorruptible; as envy would stimulate them to prevent the young from enjoying those pleasures, which they themselves had no longer any chance for; but all powerful gold soon overcame even this obstacle; and the Spaniards, at present, seem to give up all restrictive methods, and to trust the virtue of their women to good principles, instead of rigor and hard usage.

CUSTOM OF THE MUSCOVITES.

If the laws forbidding the marriage of near relations with each other, originated from the political view of preserving the human race from degeneracy, they are the only laws we meet with on that subject, and exert almost the only care we find taken of so important a matter. The Asiatic is careful to improve the breed of his elephants, the Arabian of his horses, and the Laplander of his reindeer. The Englishman, eager to have swift horses, staunch dogs, and victorious c.o.c.ks, grudges no care and spares no expense, to have the males and females matched properly; but since the days of Solon, where is the legislator, or since the days of the ancient Greeks, where are the private persons who take any care to improve, or even to keep from degeneracy the breed of their own species? The Englishman who solicitously attends the training of his colts and puppies, would be ashamed to be caught in the nursery; and while no motive could prevail upon him to breed horses or hounds from an improper or contaminated kind, he will calmly, or rather inconsiderately, match himself with the most decrepid or diseased of the human species; thoughtless of the weaknesses and evils he is going to entail on posterity, and considering nothing but the acquisition of fortune he is by her alliance to convey to an offspring, by diseases rendered unable to use it. The Muscovites were formerly the only people, besides the Greeks, who paid a proper attention to this subject. After the preliminaries of a marriage were settled between the parents of a young couple, the bride was stripped naked, and carefully examined by a jury of matrons, when if they found any bodily defect they endeavored to cure it; but if it would admit of no remedy, the match was broke off, and she was considered not only as a very improper subject to breed from, but improper also for maintaining the affections of a husband, after he had discovered the imposition she had put upon him.

SALE OF CHILDREN TO PURCHASE WIVES.

In Timor, an island in the Indian Ocean, it is said, that parents sell their children in order to purchase more wives. In Circa.s.sia, women are reared and improved in beauty and every alluring art, only for the purpose of being sold. The prince of the Circa.s.sians demanded of the prince of Mingrelia an hundred slaves loaded with tapestry, an hundred cows, as many oxen, and the same number of horses, as the price of his sister. In New-Zealand, we meet with a custom which may be called purchasing a wife for a night, and which is proof that those must also be purchased who are intended for a longer duration; and what to us is a little supprising, this temporary wife, insisted upon being treated with as much deference and respect, as if she had been married for life; but in general, this is not the case in other countries, for the wife who is purchased, is always trained up in the principles of slavery; and, being inured to every indignity and mortification from her parents, she expects no better treatment from her husband.

There is little difference in the condition of her who is put to sale by her sordid parents, and her who is disposed of in the same manner by the magistrates, as a part of the state's property. Besides those we have already mentioned in this work, the Thracians put the fairest of their virgins up to public sale, and the magistrates of Crete had the sole power of choosing partners in marriage for their young men; and, in the execution of this power, the affection and interest of the parties was totally overlooked, and the good of the state the only object of attention; in pursuing which, they always allotted the strongest and best made of the s.e.x to one another, that they might raise up a generation of warriors, or of women fit to be the mothers of warriors.

POLYGAMY AND CONCUBINAGE.

Polygamy and concubinage having in process of time become fas.h.i.+onable vices, the number of women kept by the great became at last more an article of grandeur and state, than a mode of satisfying the animal appet.i.te: Solomon had threescore queens, and fourscore concubines, and virgins without number. Maimon tells us, that among the Jews a man might have as many wives as he pleased, even to the number of a hundred, and that it was not in their power to prevent him, provided he could maintain, and pay them all the conjugal debt once a week; but in this duty he was not to run in arrear to any of them above a month, though with regard to concubines he might do as he pleased.

It would be an endless task to enumerate all the nations which practised polygamy; we shall, therefore, only mention a few, where the practice seemed to vary something from the common method. The ancient Sabaeans are not only said to have had a plurality, but even a community of wives; a thing strongly inconsistent with that spirit of jealousy which prevails among men in most countries where polygamy is allowed. The ancient Germans were so strict monogamists,[3] that they reckoned it a species of polygamy for a woman to marry a second husband even after the death of the first. "A woman (say they) has but one life, and but one body, therefore should have but one husband;" and besides, they added, "that she who knows she is never to have a second husband, will the more value and endeavor to promote the happiness and preserve the life of the first." Among the Heruli this idea was carried farther, a woman was obliged to strangle herself at the death of her husband, lest she should, afterwards marry another; so detestable was polygamy in the North, while in the East it is one of these rights which they most of all others esteem, and maintain with such inflexible firmness, that it will probably be one of the last of those that it will wrest out of their hands.