We are talking about a nine-month bout of symptoms of varying severity, often including nausea, skin discolorations, extreme bloating and swelling, insomnia, narcolepsy, hair loss, varicose veins, hemorrhoids, indigestion, and irreversible weight gain, and culminating in a physiological crisis which is occasionally fatal and almost always excruciatingly painful. If men were equally at risk from this condition — if they knew their bellies might swell as if they were suffering from end-stage cirrhosis, that they would have to go nearly a year without a stiff drink, a cigarette, or even an aspirin, that they would be subject to fainting spells and unable to fight their way onto commuter trains — then I am sure that pregnancy would be classified as a sexually transmitted disease and abortions would be no more controversial than emergency appendectomies.
Quotations about:
sexism
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
We smile at the women who are eagerly following the fashions in dress whilst we are as eagerly following the fashions in thought.
Austin O'Malley (1858-1932) American ophthalmologist, professor of literature, aphorist
Keystones of Thought (1914)
(Source)
Men are convinced that women have it easy, but they haven’t convinced many women.
Mignon McLaughlin (1913-1983) American journalist and author
The Second Neurotic’s Notebook, ch. 3 (1966)
(Source)
That society is badly arranged which forces nearly all women to be servants.
Henri Barbusse (1873-1935) French novelist, poet, journalist, activist
Light, ch. 23 (1919)
(Source)
PENTHEUS: Do you hold your rites
during the day or night?
DIONYSUS: Mostly by night.
The darkness is well suited to devotion.
PENTHEUS: Better suited to lechery and seducing women.
DIONYSUS: You can find debauchery by daylight too.[Πενθεύς: τὰ δ᾽ ἱερὰ νύκτωρ ἢ μεθ᾽ ἡμέραν τελεῖς;
Διόνυσος: νύκτωρ τὰ πολλά: σεμνότητ᾽ ἔχει σκότος.
Πενθεύς: τοῦτ᾽ ἐς γυναῖκας δόλιόν ἐστι καὶ σαθρόν.
Διόνυσος: κἀν ἡμέρᾳ τό γ᾽ αἰσχρὸν ἐξεύροι τις ἄν.]Euripides (485?-406? BC) Greek tragic dramatist
Bacchæ [Βάκχαι], l. 485ff (405 BC) [tr. Arrowsmith (1960)]
(Source)
(Source (Greek)). Alternate translations:
PENTHEUS: By night or day these sacred rites perform'st thou ?
BACCHUS: Mostly by nighty for venerable is darkness.
PENTHEUS: To women this is treacherous and unsafe.
BACCHUS: E'en in the broadest day may shame be found.
[tr. Wodhull (1809)]
PENTHEUS: Do you perform the rites by night or by day?
DIONYSUS: Mostly by night; darkness conveys awe.
PENTHEUS: This is treacherous towards women, and unsound.
DIONYSUS: Even during the day someone may devise what is shameful.
[tr. Buckley (1850)]
PENTHEUS: Performest thou these rites by night or day?
DIONYSUS: Most part by night -- night hath more solemn awe.
PENTHEUS: A crafty rotten plot to catch our women.
DIONYSUS: Even in the day bad men can do bad deeds.
[tr. Milman (1865)]
PENTHEUS: Dost thou perform thy rites by day; or night?
DIONYSUS: Chiefly by night; darkness gives dignity.
PENTHEUS: Craft rather and seduction it denotes.
DIONYSUS: Base acts are oft made manifest by day.
[tr. Rogers (1872), l. 462ff]
PENTHEUS: Is it by night or day thou performest these devotions?
DIONYSUS: By night mostly; darkness lends solemnity.
PENTHEUS: Calculated to entrap and corrupt women.
DIONYSUS: Day too for that matter may discover shame.
[tr. Coleridge (1891)]
PENTHEUS: By night or day dost thou perform his rites?
DIONYSUS: Chiefly by night: gloom lends solemnity.
PENTHEUS: Ay -- and for women snares of lewdness too.
DIONYSUS: In the day too may lewdness be devised.
[tr. Way (1898)]
PENTHEUS: How is thy worship held, by night or day?
DIONYSUS: Most oft by night; 'tis a majestic thing,
The darkness.
PENTHEUS: Ha! with women worshipping?
'Tis craft and rottenness!
DIONYSUS: By day no less,
Whoso will seek may find unholiness.
[tr. Murray (1902)]
PENTHEUS: Do you celebrate your sacred acts at night or by day?
DIONYSUS: At night for the most party. Darkness possesses solemnity.
PENTHEUS: Darkness for women is deceitful and corrupt!
DIONYSUS: Even in daytime one could discover disgraceful behavior.
[tr. Kirk (1970)]
PENTHEUS: Do you celebrate your mysteries by night or by day?
DIONYSUS: Chiefly by night. Darkness induces religious awe.
PENTHEUS: For women darkness is treacherous and impure.
DIONYSUS: Impurity can be practiced by daylight too.
[tr. Vellacott (1973)]
PENTHEUS: These sacred practices of your god, the worship,
The rites of great devotion, do they
Hold at night, or in the day.
DIONYSUS: [...] We hold our rites mostly at night
Because it is cooler. And the lamps
Lend atmosphere and feeling to the heart in worship.
[...]
PENTHEUS: And I say night hours are dangerous
Lascivious hours, lechery ....
DIONYSUS: You'll find debauchery in daylight, too.
[tr. Soyinka (1973)]
PENTHEUS: The rites -- at night or by day you perform them?
DIONYSUS: At night, mostly; there’s majesty in darkness.
PENTHEUS: And for women there’s trickery and smut.
DIONYSUS: Even by day one may discover shame.
[tr. Neuburg (1988)]
PENTHEUS: Do you perform your mysteries
during the day or by night?
DIONYSUS: Mostly at night.
The dark is more conducive to worship.
PENTHEUS: You mean to lechery and bringing out the filth in women.
DIONYSUS: Those who look for filth, can find it at the height of noon.
[tr. Cacoyannis (1982)]
PENTHEUS: Do you worship in daylight or at night?
DIONYSUS: Mostly at night. Darkness is most sacred.
PENTHEUS: That is treacherous and unwholesome for women.
DIONYSUS: Some find shame even in daylight.
[tr. Blessington (1993)]
PENTHEUS: Do you celebrate these sacred rites at night or in the day?
THE STRANGER: At night mostly, since darkness induces devotion.
PENTHEUS: No, darkness is devious and corrupts women.
THE STRANGER: Even in the day someone could devise shameful deeds.
[tr. Esposito (1998)]
PENTHEUS: You practice this cult by night or by day?
DIONYSUS: Mostly at night. Darkness lends solemnity.
PENTHEUS: Darkness is just a filthy trap for women.
DIONYSUS: Some people can dig up dirt in daytime, too.
[tr. Woodruff (1999)]
PENTHEUS: Do you perform the rites by day? -- or night?
DIONYSUS: Mostly at night -- because the darkness has its holiness.
PENTHEUS: It's treacherous, for women, and corrupts them.
DIONYSUS: What's shameful can be found even by light of day.
[tr. Gibbons/Segal (2000), l. 571ff]
PENTHEUS: Do you practice your rites at night or by day?
DIONYSUS: Mostly at night: darkness lends solemnity.
PENTHEUS: This is an immoral trick aimed at women.
DIONYSUS: Someone could engage in shameful deeds even by day.
[tr. Kovacs (2002)]
PENTHEUS: And you perform these practices at night?
DIONYSUS: Man's true nature's seen in darkness not in light.
PENTHEUS: While darkness shrouds a woman's true duplicity.
DIONYSUS: Duplicity's not found in night exclusively.
[tr. Teevan (2002)]
PENTHEUS: Tell me, when do you hold your worship? By clear day, or dark night?
DIONYSUS: Mostly by night -- it is a majestic time.
PENTHEUS: Indeed! A majestic time to take advantage of women. Shameful!
DIONYSUS: There are enough shameful things done by day. And enough shameful thoughts in your head, I am sure!
[tr. Rao/Wolf (2004)]
PENTHEUS: These ... holy orgies of yours… do you perform them during the day or in the night?
DIONYSUS: Most of them during the night. Darkness adds a certain modesty.
PENTHEUS: That’s quite a dubious thing for the women… and rather lecherous, I’d say.
DIONYSUS: Shame, of course can be seen during the day, too, if it exists and if one were to look for it.
[tr. Theodoridis (2005)]
PENTHEUS: Do you conduct the mysteries in the night or by day?
DIONYSUS: Us'ally by night, for darkness holds reverence.
PENTHEUS: Is this thing deceitful or unwholesome towards women?
DIONYSUS: One might also uncover shameful things i' the day.
[tr. Valerie (2005)]
PENTHEUS: When you dance these rites,
is it at night or during daylight hours?
DIONYSUS: Mainly at night. Shadows confer solemnity.
PENTHEUS: And deceive the women. It's all corrupt!
DIONYSUS: One can do shameful things in daylight, too.
[tr. Johnston (2008), l. 604ff]
PENTHEUS: These mysteries. Do you practise them by day, or night?
DIONYSUS: Mostly by night. Dark is better for devotion.
PENTHEUS: Better for lechery and the taking of women.
DIONYSUS: That happens in daylight too.
[tr. Robertson (2014)]
PENTHEUS: And are these rites conducted by day or by night?
DIONYSUS: Night, for the most part. It’s so much more ... spiritual. Good for devotion.
PENTHEUS: The night’s a trap for women’s virtue.
DIONYSUS: And the day isn’t? You don’t get out much, do you?
[tr. Pauly (2019)]
PENTHEUS: Do you perform your rituals by day or night?
DIONYSUS: By night. We believe that darkness is holy.
PENTHEUS: It's a cunning time to force filth upon women.
DIONYSUS: Vice thrives in daylight, too.
[tr. Behr/Foster (2019)]
PENTHEUS: Do you perform the sacred rites [hiera] by night or by day?
DIONYSUS: Mostly by night; darkness conveys awe.
PENTHEUS: This is treacherous towards women, and unsound.
DIONYSUS: Even during the day you can find what is shameful.
[tr. Buckley/Sens/Nagy (2020)]
But you! Your clothes
have violet and saffron stitching, your hobby’s
laziness, you love to dance, your tunics
have long sleeves and your hats are bonnets!
O Phrygian ladies (no men here), go prance over
Mount Dindyma’s ridge, where the double flute plays
your sort of tunes. Your tambourines and Mother Ida’s
boxwoods call you. Leave the weapons to real men.[Vobis picta croco et fulgenti murice vestis,
desidiae cordi, iuvat indulgere choreis,
et tunicae manicas et habent redimicula mitrae.
O vere Phrygiae, neque enim Phryges, ite per alta
Dindyma ubi adsuetis biforem dat tibia cantum!
Tympana vos buxusque vocat Berecyntia Matris
Idaeae sinite arma viris et cedite ferro.]Virgil (70-19 BC) Roman poet [b. Publius Vergilius Maro; also Vergil]
The Aeneid [Ænē̆is], Book 9, l. 614ff (9.614-620) (29-19 BC) [tr. Bartsch (2021)]
(Source)
Numanus Remulus, a Rutulian, trash-talking the Trojan soldiers under siege; he is promptly shot by Ascanius.
Dindymus (etc.) is a mountain in Galatia, a worship-place of Cybele, whose rites used the instruments described. The Trojans are often identified with their allies, the Phrygians, in the Aeneid. As Cybele was the chief deity of the Phrygians, a mother goddess with a eunuch priesthood, the association of Phrygians (and "Asians" in general) with effeminacy was not uncommon in the Aeneid (or in other Roman works of the period), even if it is simultaneously presenting the Trojans as the founders of Rome.
(Source (Latin)). Alternate translations:
You cloath'd in purple, and in scarlet are,
Are pleas'd with sloth, in wanton dances pride;
Your coats have hanging sleeves, your myters tide:
True female Phrygians; men you are not: Go
To Dyndimus, whose well-set tunes you know,
Where lutes and harps of Bericynthian Ide
Invites; and let Men war; lay arms aside.
[tr. Ogilby (1649)]
Your vests embroider'd with rich purple shine;
In sloth you glory, and in dances join.
Your vests have sweeping sleeves; with female pride
Your turbants underneath your chins are tied.
Go, Phrygians, to your Dindymus again!
Go, less than women, in the shapes of men!
Go, mix'd with eunuchs, in the Mother's rites,
Where with unequal sound the flute invites;
Sing, dance, and howl, by turns, in Ida's shade:
Resign the war to men, who know the martial trade!
[tr. Dryden (1697)]
Your very dress is embroidered with saffron-hues and gaudy purple; indolence is your heart's delight; to indulge in dances you love; your vests have sleeves, and your mitres ribands. O Phrygian women, surely, for Phrygian men you cannot be! go range along the lofty tops of Dindymus, where pipe sounds the discordant note to you accustomed. The timbrels and Berecynthian flute of the Ideaean mother Cybele invite you: leave arms to men, and from the sword refrain.
[tr. Davidson/Buckley (1854)]
You flaunt your robes in all men's eyes,
Your saffron and your purple dyes,
Recline on downy couch, or weave
The dreamy dance from morn to eve:
Sleeved tunics guard your tender skins,
And ribboned mitres prop your chins.
Phrygians! -- nay rather Phrygian fair!
Hence, to your Dindymus repair!
Go where the flute's congenial throat
Shrieks through two doors its slender note,
Where pipe and cymbal call the crew;
These are the instruments for you:
Leave men, like us, in arms to deal,
Nor bruise your lily hands with steel.
[tr. Conington (1866)]
You, in your broidered vests of saffron hue
And glowing purple, indolently live;
Delighting in your dances, and your sleeves.
And caps, with lappets underneath your chins.
Yea, Phrygian women, verily, not men!
Hence to the summits of your Dindymus,
Where breathes the flute in your accustomed ear
Its two weak notes. The Berecynthian pipe
And timbrels call you. Throw your weapons down!
Leave arms to heroes of a sturdier stuff.
[tr. Cranch (1872), l. 757ff]
Yours is embroidered raiment of saffron and shining sea-purple. Indolence is your pleasure, your delight the luxurious dance; you wear sleeved tunics and ribboned turbans. O right Phrygian women, not even Phrygian men! traverse the heights of Dindymus, where the double-mouthed flute breathes familiar music. The drums call you, and the Berecynthian boxwood of the mother of Ida; leave arms to men, and lay down the sword.
[tr. Mackail (1885)]
But ye -- the raiment saffron-stained, with purple glow tricked out --
These are your heart-joys: ye are glad to lead the dance about.
Sleeve-coated folk, O ribbon-coifed, not even Phrygian men,
But Phrygian wives, to Dindymus the high go get ye then!
To hear the flute's twin-mouthèd song as ye are wont to do!
The Berecynthian Mother's box and cymbals call to you
From Ida: let men deal with war, and drop down your swords.
[tr. Morris (1900)]
Ye love to dance, and dally with the fair,
In saffron robes with purple flounces gay.
Your toil is ease, and indolence your care,
And tunics hung with sleeves, and ribboned coifs ye wear.
Go Phrygian women, for ye are not men!
Hence, to your Dindymus, and roam her heights
With Corybantian eunuchs! Get ye, then,
And hear the flute, harsh-grating, that invites
With two-mouthed music to her lewd delights,
Where boxen pipe and timbrel from afar
Shriek forth the summons to her sacred rites.
Put by the sword, poor dotards as ye are,
Leave arms to men, like us, nor meddle with the war.
[tr. Taylor (1907), st. 79-80, l. 708ff.]
But ye! your gowns are saffron needlework
or Tyrian purple; ye love shameful ease,
or dancing revelry. Your tunics fiow
long-sleeved, and ye have soft caps ribbon-bound.
Aye, Phrygian girls are ye, not Phrygian men!
Hence to your hill of Dindymus! Go hear
the twy-mouthed piping ye have loved so long.
The timbrel, hark! the Berecynthian flute
calls you away, and Ida's goddess calls.
Leave arms to men, true men! and quit the sword!
[tr. Williams (1910)]
But ye are clothed in embroidered saffron and gleaming purple; sloth is your joy, your delight is to indulge the dance; your tunics have sleeves and your turbans ribbons. O ye Phrygian women, indeed! -- for Phrygian men are ye not -- go ye over the heights of Dindymus, where to accustomed ears the pipe utters music from double mouths! The timbrels call you, and the Berecynthian boxwood of the mother of Ida: leave arms to men, and quit the sword.
[tr. Fairclough (1918)]
But you -- O wonderful in purple and saffron! --
Love doing nothing, you delight in dancing,
And oh, those fancy clothes, sleeves on the tunics,
And ribbons in the bonnets! Phrygian women,
By God, not Phrygian men! Be gone forever
Over the heights of Dindymus; pipe and timbrel
Call you to female rites: leave arms to men,
The sword to warriors!
[tr. Humphries (1951), l. 253ff]
But you, in your dresses embroidered with yellow and loud purple,
You with the hearts of loafers, you devotees of dancing,
With frilly sleeves to your tunics, and bonnets kept on by ribbons! --
You Phrygian women (for Phrygian men you are not), run away
To Mount Dindymus, where the double-mouthed pipe dweedles for addicts!
The timbrels and Berecynthian fife of Cybele call you.
Leave fighting to men, I advise you; relinquish sword-play to others.
[tr. Day-Lewis (1952)]
But you wear robes of saffron, ornamented
and gleaming purole; you like laziness,
and you delight in dances; and your tunics
have sleeves, your bonnets, ribbons. You indeed
are Phrygian women -- hardly Phrygian men:
now gow, prance through high Dindyma, there where
the twin-mouthed pipes delight familiar ears!
The timbrel and the Berecynthian flute
of Ida's mother summon you to revels;
leave arms to men, you have had enough of swords.
[tr. Mandelbaum (1971), l. 820ff]
You people dress in yellow and glowing red,
You live for sloth, and you go in for dancing,
Sleeves to your tunics, ribbons to your caps.
Phrygian women, in truth, not Phrygian men!
Climb Mount Dindyma where the double pipes
Make song for the effet, where the small drums
And the Idaean Mother's Berecynthian
Boxwood flute are always wheedling you!
Leave war to fighting men, give up the sword.
[tr. Fitzgerald (1981), l. 855ff]
But you like your clothes dyed with yellow saffron and the bright juice of the purple fish. Your delight is in dancing and idleness. You have sleeves to your tunics and ribbons to keep your bonnets on. You are Phrygian women, not Phrygian men! Away with you over the heights of Mount Dindymus, where you can hear your favourite tunes on the double pipe. The tambourines are calling you and the boxwood fifes of the Berecyntian Mother of Mount Ida. Leave weapons to the men. Make way for the iron of our swords.
[tr. West (1990)]
You wear embroidered saffron and gleaming purple,
idleness pleases you, you delight in the enjoyment of dance,
and your tunics have sleeves, and your hats have ribbons.
O truly you Phrygian women, as you’re not Phrygian men,
run over the heights of Dindymus, where a double-reed
makes music for accustomed ears. The timbrels call to you,
and the Berecynthian boxwood flute of the Mother of Ida:
leave weapons to men and abandon the sword.
[tr. Kline (2002)]
But you, with your saffron braided dress, your flashy purple,
you live for lazing, lost in your dancing, your delight,
blowzy sleeves on your war-shirts, ribbons on bonnets.
Phrygian women -- that’s what you are -- not Phrygian men!
Go traipsing over the ridge of Dindyma, catch the songs
on the double pipe you dote on so! The tambourines,
they’re calling for you now, and the boxwood flutes
of your Berecynthian Mother perched on Ida!
Leave the fighting to men. Lay down your swords!
[tr. Fagles (2006)]
When I published my first book, I was gravely warned by some of my female acquaintances that no woman could expect to be regarded as a lady after she had written a book.
Lydia Maria Child (1802-1880) American abolitionist, activist, journalist, suffragist
“Concerning Women,” The Independent (21 Oct 1869)
(Source)
When once you see
the glint of wine shining at the feasts of women,
then you may be sure the festival is rotten.[γυναιξὶ γὰρ
ὅπου βότρυος ἐν δαιτὶ γίγνεται γάνος,
οὐχ ὑγιὲς οὐδὲν ἔτι λέγω τῶν ὀργίων.]Euripides (485?-406? BC) Greek tragic dramatist
Bacchæ [Βάκχαι], l. 260ff [Pentheus/Πενθεύς] (405 BC) [tr. Arrowsmith (1960)]
(Source)
(Source (Greek)). Alternate translations:
For when women
Share at their feasts the grape's bewitching juice;
From their licentious orgies, I pronounce
No good results.
[tr. Wodhull (1809)]
For where women have the delight of the grape-cluster at a feast, I say that none of their rites is healthy any longer.
[tr. Buckley (1850)]
For where ’mong women
The grape’s sweet poison mingles with the feast,
Nought holy may we augur of such worship.
[tr. Milman (1865)]
When women drain the wine-cup at the feast,
Foul is the orgie, dangerous the disease.
[tr. Rogers (1872)]
For where the gladsome grape is found at women’s feasts, I deny that their rites have any longer good results.
[tr. Coleridge (1891)]
For when
In women's feasts the cluster's pride hath part,
No good, say I, comes of their revelry.
[tr. Way (1898)]
When once the gleam
Of grapes hath lit a Woman's Festival,
In all their prayers is no more health at all!
[tr. Murray (1902)]
For where women
have the sparkle of the vine in their festivities,
there, I say, nothing wholesome remains in their rituals.
[tr. Kirk (1970)]
As for women, my opinion is this: when the sparkle of sweet wine appears at their feasts, no good can be expected from their ceremonies.
[tr. Vellacott (1973)]
I tell you, when women
have the cluster’s refreshment at banquets,
there’s nothing healthy left about their orgies.
[tr. Neuburg (1988)]
Take my word,
when women are allowed to fast on wine, there is no
telling to what lengths their filthy minds will go!
[tr. Cacoyannis (1982)]
I say that feast where a woman takes
The gleaming grape is most diseased.
[tr. Blessington (1993)]
For whenever the liquid joy
of the grape comes into women's festivals, then, I assure, you,
there's nothing wholesome in their rites.
[tr. Esposito (1998)]
Because when women
get their sparkle at a feast from wine,
I say the entire ritual is corrupt.
[tr. Woodruff (1999)]
For when the women have
The bright grape-cluster gleaming at their feasts,
There’s nothing healthy in these rites, I say.
[tr. Gibbons/Segal (2000)]
Wherever women get the gleaming grape to drink in their feasts, everything about their rites is diseased.
[tr. Kovacs (2002)]
I’m telling you both, no good comes out of drunk women.
Wine wisdom and orgies are dangerous.
[tr. Theodoridis (2005)]
For whenever the pleasure of the grape's
cluster comes shimmering to women in feast, I say no-
thing is left wholesome in their orgies!
[tr. Valerie (2005)]
Whenever women at some banquet start to take pleasure in the gleaming wine, I say there's nothing healthy in their worship.
[tr. Johnston (2008)]
It's always the same: as soon as you allow drink and women at a festival, everything gets sordid.
[tr. Robertson (2014)]
When women start getting into the wine, I say it’s gone too far. It’s not healthy.
[tr. Pauly (2019)]
There is no good in these festivals where shimmering wine corrupts women.
[tr. Behr/Foster (2019)]
For where women have the delight of the grape at a feast, I say that none of their rites is healthy any longer.
[tr. Buckley/Sens/Nagy (2020)]
Taught from infancy that beauty is woman’s sceptre, the mind shapes itself to the body, and roaming round its gilt cage, only seeks to adorn its prison.
Mary Wollstonecraft (1759-1797) English social philosopher, feminist, writer
A Vindication of the Rights of Woman, ch. 3 (1792)
(Source)
Stories of our women leaving home to frisk
in mock ecstasies among the thickets on the mountain,
dancing in honor of the latest divinity,
a certain Dionysus, whoever he may be!
In their midst stand bowls brimming with wine.
And then, one by one, the women wander off
to hidden nooks where they serve the lusts of men.
Priestesses of Bacchus they claim they are,
but it’s really Aphrodite they adore.[γυναῖκας ἡμῖν δώματ᾽ ἐκλελοιπέναι
πλασταῖσι βακχείαισιν, ἐν δὲ δασκίοις
ὄρεσι θοάζειν, τὸν νεωστὶ δαίμονα
Διόνυσον, ὅστις ἔστι, τιμώσας χοροῖς:
πλήρεις δὲ θιάσοις ἐν μέσοισιν ἑστάναι
κρατῆρας, ἄλλην δ᾽ ἄλλοσ᾽ εἰς ἐρημίαν
πτώσσουσαν εὐναῖς ἀρσένων ὑπηρετεῖν,
πρόφασιν μὲν ὡς δὴ μαινάδας θυοσκόους,
τὴν δ᾽ Ἀφροδίτην πρόσθ᾽ ἄγειν τοῦ Βακχίου.]Euripides (485?-406? BC) Greek tragic dramatist
Bacchæ [Βάκχαι], l. 217ff [Pentheus/Πενθεύς] (405 BC) [tr. Arrowsmith (1960)]
(Source)
(Source (Greek)). Alternate translations:
Their homes
Our women have deserted, on pretence
That they in mystic orgies are engaged;
On the umbrageous hills they chant the praise
Of this new God, whoe'er he be, this Bacchus;
Him in their dances they revere, and place
Amid their ranks huge goblets fraught with wine:
Some fly to pathless deserts, where they meet
Their paramours, while they in outward shew
Are Mænedes by holy rites engrossed.
Yet Venus more than Bacchus they revere.
[tr. Wodhull (1809)]
The women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dances this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping; but they consider Aphrodite before Bacchus.
[tr. Buckley (1850)]
Our women all have left their homes, to join
These fabled mysteries. On the shadowy rocks
Frequent they sit, this God of yesterday,
Dionysus, whosoe'er he be, with revels
Dishonorable honoring. In the midst
Stand the crowned goblets; and each stealing forth,
This way and that, creeps to a lawless bed;
In pretext, holy sacrificing Mænads,
But serving Aphrodite more than Bacchus.
[tr. Milman (1865)]
Our women have deserted from their homes,
Pretending Bacchic rites, and now they lurk
In the shady hill-tops reverencing forsooth
This Dionysus, this new deity.
Full bowls of wine are served out to the throng;
And scattered here and there through the glades,
The wantons hurry to licentious love.
They call themselves the priestess Mænades;
Bacchus invoke, but Aphrodite serve.
[tr. Rogers (1872), l. 200ff]
I hear that our women-folk have left their homes on pretence of Bacchic rites, and on the wooded hills rush wildly to and fro, honouring in the dance this new god Dionysus, whoe’er he is; and in the midst of each revel-rout the brimming wine-bowl stands, and one by one they steal away to lonely spots to gratify their lust, pretending forsooth that they are Mænads bent on sacrifice, though it is Aphrodite they are placing before the Bacchic god.
[tr. Coleridge (1891)]
How from their homes our women have gone forth
Feigning a Bacchic rapture, and rove wild
O'er wooded hills, in dances honouring
Dionysus, this new God -- whoe'er he be.
And midst each revel-rout the wine-bowls stand
Brimmed: and to lonely nooks, some here, some there,
They steal, to work with men the deed of shame,
In pretext Maenad priestesses, forsooth,
But honouring Aphroditê more than Bacchus.
[tr. Way (1898)]
Our own
Wives, our own sisters, from their hearths are flown
To wild and secret rites; and cluster there
High on the shadowy hills, with dance and prayer
To adore this new-made God, this Dionyse,
Whate'er he be! -- And in their companies
Deep wine-jars stand, and ever and anon
Away into the loneliness now one
Steals forth, and now a second, maid or dame,
Where love lies waiting, not of God! The flame,
They say, of Bacchios wraps them. Bacchios! Nay,
'Tis more to Aphrodite that they pray.
[tr. Murray (1902)]
That our women have abandoned their homes
in fake bacchic revels, and in the deep-shaded
mountains are roaming around, honoring with dances
the new-made god Dionysus, whoever he is;
that wine-bowls are set among the sacred companies
full to the brim, and that one by one the women go crouching
into the wilderness, to serve the lechery of men --
they profess to be maenads making sacrifice,
but actually they put Aphrodite before the Bacchic god.
[tr. Kirk (1970)]
Our women, I discover, have abandoned their homes on some pretence of Bacchic worship, and go gadding about in the woods on the mountain side, dancing in honour of this upstart god Dionysus, whoever he may be. They tell me, in the midst of each group of revellers stands a bowl full of wine; and the women go creeping off this way and that to lonely places and there give themselves to lecherous men, under the excuse that they are Maenad priestesses; though in their ritual Aphrodite comes before Bacchus.
[tr. Vellacott (1973)]
They leave their home, desert their children
Follow the new fashion and join the Bacchae
Flee the hearth to mob the mountains -- those contain
Deep shadows of course, secret caves to hide
Lewd games for this new god -- Dionysos!
That's the holy spirit newly discovered.
Dionysos! Their ecstasy is flooded down
In brimming bowls of wine -- so much for piety!
Soused, with all the senses roused, they crawl
Into the bushes and there of course a man
Awaits them. All part of the service for for this
Mysterious deity. The hypocrisy? All they care about
Is getting serviced.
[tr. Soyinka (1973)]
Our women gone, abandoning their homes,
pretending to be bacchae, massing
in the bushy mountains, this latest divinity
Dionysos (whoever he is) honouring and chorusing,
filling and setting amidst the thiasus
wine-bowls, and one by one in solitude
sneaking off to cater to male bidding, --
supposedly as sacrificial maenads,
but Aphrodite ranks before their Bacchic One.
[tr. Neuburg (1988)]
Our women, I am told, have left their homes,
in a religious trance -- what travesty! --
and scamper up and down the wooded mountains, dancing
in honor of this newfangled God, Dionysus,
whoever he might be.
In the middle of each female group
of revelers, I hear,
stands a jar of wine, brimming! And that taking turns,
they steal away, one here, one there, to shady nooks,
where they satisfy the lechery of men,
pretending to be priestesses,
performing their religious duties. Ha!
That performance reeks more of Aphrodite than of Bacchus.
[tr. Cacoyannis (1982)]
Our women have abandoned our homes
And, in a jacked-up frenzy of phony inspiration,
Riot in the dark mountains,
Honoring this upstart god, Dionysos --
Whatever he is -- dancing in his chorus.
Full jugs of wine stand in their midst
And each woman slinks off
To the wilderness to serve male lust,
Pretending they are praying priestesses,
But Aphrodite leads them, not Bacchus.
[tr. Blessington (1993)]
Our women have abandoned their homes
for the sham revelries of Bacchus
frisking about on the dark-shadowed mountains
honoring with their dances the latest god, Dionysius, whoever he is.
They've set up their mixing bowls brimming with wine
amidst their cult gatherings, and each lady slinks off in a different direction
to some secluded wilderness to service the lusts of men.
They pretend to be maenads performing sacrifices
but in reality they rank Aphrodite's pleasures before Bacchus!
[tr. Esposito (1998)]
These women of ours have left their homes
and run away to the dark mountains, pretending
to be Bacchants. It's this brand-new god,
Dionysus, whoever that is; they're dancing for him!
They gather in throngs around full bowls
of wine; then one by one they sneak away
to lonely places where they sleep with men.
Priestesses they call themselves! Maenads!
It's Aphrodite they put first, not Bacchus.
[tr. Woodruff (1999)]
Women leave
Our houses for bogus revels (“Bakkhic” indeed!),
Dashing through the dark shade of mountain forests
To honor with their dancing this new god,
Dionysos -- whoever he may be --
And right in their midst they set full bowls of wine,
And slink into the thickets to meet men there,
Saying they are maenads sacrificing
When they really rank Aphrodite first,
Over Bakkhos!
[tr. Gibbons/Segal (2000)]
The women have left our homes in fictitious ecstatic rites and flit about on the thick-shaded mountains, honoring the new god Dionysus, whoever he is, with their dancing. They set up full wine bowls in the middle of their assembles and sneak off, one here, one there, to tryst in private with men. The pretext for all of this is that they are maenads, performing their rites, but they hold Aphrodite in higher regard than the bacchic god.
[tr. Kovacs (2002)]
I hear our women have flown from their proper place in the home -- dancing about in the shadowy hills in sham ecstasy for this newfound Dionysus! And these wine-befuddled women slink into the darkness, drawn by the sirens of lust. Fine high priestesses of the new god! They seem to make more worship of Aphrodite than of Bacchus!
[tr. Rao/Wolf (2004)]
I heard that our women have left their homes and gone off to the mountains dancing the Bacchic dances! Some new, young god! Utter rubbish! There they are, placing great tubs full of wine in the centre of their group, in the middle of nowhere and off they go, one here, another there, rolling around with any man they come across and giving the excuse that they are maenads; but what are they doing? Serving Dionysos? No way! They’re serving Aphrodite!
[tr. Theodoridis (2005)]
The women have left us, abandoning their homes in
phony Bacchic worship and that they gad about on
the bushy mountaintops; that this "new" god Dio-
nysus, whoever he really is, is honoured in their dances,
and that they set the sacred wine-bowls, fill'd, in the
midst of the thiasoi, each slinking off her sep'rate
way to serve males' hot lust in the woods, pre-
tending to be Maenads sacrificing; and so
they place Aphrodite on top of Bacchus.
[tr. Valerie (2005)]
... women leaving home
to go to silly Bacchic rituals,
cavorting there in mountain shadows,
with dances honoring some upstart god,
this Dionysus, whoever he may be. Mixing bowls
in the middle of their meetings filled with wine,
they creep off one by one to lonsely spots
to have sex with men, claiming they're Maenads
busy worshipping. But they rank Aphrodite,
goddess of sexual desire, ahead of Bacchus.
[tr. Johnston (2008), l. 272ff]
Women have deserted their homes for these
fraudulent rites -- up in the woods and mountains,
dancing to celebrate some new god --
Dionysus, whoever he is.
Drink is at the bottom of it all.
Huge bowls stand in their midst, I'm told,
brimming with wine, and one by one the women
slip into the shadows to satisfy the lusts of men.
They say they are priestesses, sworn to Bacchus,
but it's clearly Aphrodite they adore.
[tr. Robertson (2014)]
Women have forsaken their homes. It’s a front, it’s a fake, a false Bacchic rite, an excuse for them to cavort in the mountain’s shade, dancing to honor this "new god" Dionysus.
Whoever that is. Whoever he really is.
I hear they’ve got casks of wine up there, full to the brim, just sitting there in the midst of their frolicking. And that they sneak off into secluded corners, servicing men, excusing it as a sacred thing, a Maenad’s ritual.
If it is a ritual, it’s to Aphrodite, not this Bacchus of theirs.
[tr. Pauly (2019)]
How our women
had run off
to celebrate
perferse rites
in the mountains,
roaming about with this
brand new god, Dionysus --
whoever he is.
Everywhere
in the midst of their revels
stand full wine bowls.
And women slink off
one by one
to copulate
with any man
who happens by.
They pretend to be Maenads, priestesses.
It's Aphrodite,
not Bacchus,
they worship.
[tr. Behr/Foster (2019)]
Our women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with khoroi this new daimōn Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that each woman, flying to secrecy in different directions, yields to the embraces of men, on the pretext that they are Maenads worshipping. They consider Aphrodite of greater priority than Dionysus.
[tr. Buckley/Sens/Nagy (2020)]
Translation is like a woman. If it is beautiful, it is not faithful. If it is faithful, it is most certainly not beautiful.
Yevgeny Yevtushenko (1933-2017) Russian poet, writer, film director, academic [Евге́ний Евтуше́нко, Evgenij Evtušenko]
(Attributed)
Also attributed to Edmond Jaloux and Tahar Ben Jelloun.
For ages past, women were defined only in relation to other people, and the definition lingers: a woman may be called a wife and mother for most of her life, while a man is called a husband and father only at his funeral.
Barbara Holland (1933-2010) American author
One’s Company: Reflections on Living Alone, ch. 1 (1992)
(Source)
A girl should not expect special privileges because of her sex but neither should she “adjust” to prejudice and discrimination. She must learn to compete then, not as a woman, but as a human being.
Betty Friedan (1921-2006) American writer, feminist, activist
The Feminine Mystique, ch. 14 (1963)
(Source)
To many white Americans, President Obama must have been corrupt, because his very occupation of the White House was a kind of corruption of the traditional order. When women attain positions of political power usually reserved for men — or when Muslims, blacks, Jews, homosexuals, or “cosmopolitans” profit or even share the public goods of a democracy, such as healthcare — that is perceived as corruption.
Jason Stanley (b. 1969) American philosopher, epistemologist, academic
How Fascism Works: The Politics of Us and Them, ch. 2 (2018)
(Source)
A tradition has now for long been established that cooking and cleaning are woman’s work. As these occupations are among the most tiresome which humanity has to endure, this tradition is very unfortunate for women. But there it is; and the problem is how to get what is needful done as rapidly as possible, so that one can go and do something else, more lucrative, interesting, or amusing.
The general rule is that there must be something to eat at stated intervals, and the house or the flat must be about as clean as the houses and flats of one’s acquaintances. It sounds simple, but actually to secure both these results will often be found to take the entire time. All the time that there is. And that is so tragically little. None left over for reading, writing, walking, sitting in woods, playing games, making love, merely existing without effort. And ever at your back you hear Time’s winged chariot hurrying near…and so the grave yawns, and at the end you will be able to say, not “I have warmed both hands before the fire of life,” but “I have kept house.”
The only solution of this problem which I can suggest — and I almost hesitate to do in these pages — is, Do not keep house. Let the house, or flat, go unkept. Let it go to the devil, and see what happens when it has gone there. At the worst, a house unkempt cannot be so distressing as a life unlived.
Rose Macaulay (1881-1958) English writer
“Some Problems of a Woman’s Life,” Good Housekeeping (Aug 1923)
(Source)
Rules like these don’t honor your wife. They just presume that your marriage vows are so flimsy that you can’t be trusted to uphold them unless a babysitter monitors you. It’s rather like a thief sanctimoniously announcing that he brings a parole officer every time he goes to the bank to make sure he doesn’t rob it. Good for you, dude, for knowing your own limitations — but it doesn’t make you better than the rest of us, who manage to regularly not steal things even when we’re completely alone.
Monica Hesse (b. c. 1981) American author, journalist, columnist
“The ‘Billy Graham rule’ doesn’t honor your wife,” Washington Post (11 Jul 2019)
(Source)
There is, in fact, no incompatibility between the principles of feminism and the possibility that men and women are not psychologically identical. To repeat: equality is not the empirical claim that all groups of humans are interchangeable; it is the moral principle that individuals should not be judged or constrained by the average properties of their group. In the case of gender, the barely defeated Equal Rights Amendment put it succinctly: “Equality of Rights under the law shall not be denied or abridged by the United States or any state on account of sex.” If we recognize this principle, no one has to spin myths about the indistinguishability of the sexes to justify equality. Nor should anyone invoke sex differences to justify discriminatory policies or to hector women into doing what they don’t want to do.
Steven Pinker (b. 1954) Canadian-American cognitive psychologist, linguist, author
The Blank Slate, Part 5, ch. 18 (2002)
(Source)
Because society would rather we always wore a pretty face, women have been trained to cut off anger.
And power must ne’er be yielded to a woman.
For if we must succumb, ’twere better far
To crouch before a man; and thus at least
No one could taunt us with a woman’s rule.Sophocles (496-406 BC) Greek tragic playwright
Antigone, l. 679ff [Creon] (441 BC) [tr. Donaldson (1848)]
(Source)
Alternate translations:
And yield to title to a woman's will.
Better, if needs be, men should cast us out
Than hear it said, a woman proved his match.
[tr. Campbell (1873)]
And not go down before a woman's will.
Else, if I fall, 'twere best a man should strike me;
Lest one should say, 'a woman worsted him.'
[tr. Storr (1859)]
And in no way can we let a woman defeat us. It is better to fall from power, if it is fated, by a man's hand, than that we be called weaker than women.
[tr. Jebb (1891)]
We will not yield
To a weak woman; if we must submit,
At least we will be conquered by a man,
Nor by a female arm thus fall inglorious.
[tr. Werner (1892)]
In no wise suffer a woman to worst us. Better to fall from power, if we must, by a man's hand; then we should not be called weaker than a woman.
[tr. Jebb (1917)]
And no woman shall seduce us. If we must lose,
Let's lose to a man, at least! Is a woman stronger than we?
[tr. Fitts/Fitzgerald (1939), ll. 539-40]
... not let myself be beaten by a woman.
Better, if it must happen, that a man
should overset me.
I won't be called weaker than womankind.
[tr. Wyckoff (1954)]
We must not be
Defeated by a woman. Better far
Be overthrown, if need be, by a man
Than to be called the victim of a woman.
[tr. Kitto (1962)]
Never let some woman triumph over us.
Better to fall from power, if fall we must,
at the hands of a man -- never be rated
inferior to a woman, never.
[tr. Fagles (1982)]
And there must be no surrender to a woman.
No! If we call, better a man should take us down.
Never say that a woman bested us!
[tr. Woodruff (2001), l. 669 ff]
Defeat by a woman must never happen.
It is better, if it is bound to happen, to be expelled by a man.
We could not be called "defeated by women" -- could not.
[tr. Tyrell/Bennett (2002), l. 678ff]
Under no circumstances must he allow a woman to defeat him. It would be best -- if needs be -- to be defeated by a man, rather then allow it to be said that women have taken over.
[tr. Theodoridis (2004)]
And never let some woman beat us down.
If we must fall from power, let that come
at some man's hand -- at least, we won't be called
inferior to any woman.
[tr. Johnston (2005), l. 770ff]
How then do you demand Chastity, while thou dost not yourself observe it? How do you demand that which thou dost not give? How, though you are equally a body, do you legislate unequally? If you enquire into the worse — the Woman sinned, and so did Adam. The serpent deceived them both; and one was not found to be the stronger and the other the weaker. But do you consider the better? Christ saves both by His Passion. Was He made flesh for the Man? So He was also for the woman. Did He die for the Man? The Woman also is saved by His death. He is called of the seed of David; and so perhaps you think the Man is honoured; but He is born of a Virgin, and this is on the Woman’s side. They two, He says, shall be one Flesh; so let the one flesh have equal honour.
Gregory of Nazianzus (329-390) Byzantine prelate, Doctor of the Church, saint, rhetorician [Γρηγόριος ὁ Ναζιανζηνός; Gregory the Theologian]
Oration 37, sec. 7 [tr. Browne & Swallow]
(Source)
A critical, strong speech made by a man is “blunt” or “outspoken” or “pulls no punches.” A speech of similar force and candor made by a woman is “waspish,” “sarcastic,” or “cutting.” A man of strong opinions is defined as having “deep convictions.” A woman so constituted is merely “opinionated,” and always “aggressive.”
How unhappy are women! Their own sex their most inveterate enemy. An husband tyrannizes; a lover dishonors and despises them. Watched on all sides, thwarted in all things; ever in fear and in constraint; without support or succour; with a number of lovers but not one friend. Is it then to be wondered at that they should become a compound of humor, dissimulation, and caprice?
Anne "Ninon" de l'Enclos (1620-1705) French author, courtesan, patron of the arts [Ninon de Lenclos, Ninon de Lanclos]
The Memoirs of Ninon de L’Enclos, Vol. 1, “Life and Character” (1761)
(Source)
Lesbian: Any uppity woman, regardless of sexual preference. If they don’t call you a lesbian, you’re probably not accomplishing anything.
Marie Shear (1940-2017) American writer and feminist activist
“Media Watch: Celebrating Women’s Words,” New Directions for Women (May/Jun 1986)
(Source)
Male supremacy: Doctrine built upon three forms of superiority: the ability to grow a handlebar mustache, the ability to answer most of Nature’s calls efficiently, and the possession of pockets.
Marie Shear (1940-2017) American writer and feminist activist
“Media Watch: Celebrating Women’s Words,” New Directions for Women (May/Jun 1986)
(Source)
Ridicule: After rape, the second most powerful method of controlling women.
Marie Shear (1940-2017) American writer and feminist activist
“Media Watch: Celebrating Women’s Words,” New Directions for Women (May/Jun 1986)
(Source)
Pocket Envy: Women’s unfulfilled yearning for practical clothes
Marie Shear (1940-2017) American writer and feminist activist
“Media Watch: Celebrating Women’s Words,” New Directions for Women (May/Jun 1986)
(Source)
Makeup: Western equivalent of the veil. A daily reminder that something is wrong with women’s normal looks. A public apology.
Marie Shear (1940-2017) American writer and feminist activist
“Media Watch: Celebrating Women’s Words,” New Directions for Women (May/Jun 1986)
(Source)
Perhaps the condition of women affords, in all countries, the best criterion by which to judge the character of men.
Frances "Fanny" Wright (1795-1852) Scottish-American writer, lecturer, social reformer
Views of Society and Manners in America, Letter 23, Mar. 1820 (1821)
(Source)
There are very few jobs that actually require a penis or vagina. All other jobs should be open to everybody.
Florynce "Flo" Kennedy (1916-2000) American lawyer, feminist, civil rights activist
(Attributed)
Quoted in Ms. (Mar 1973). Also attributed to Gloria Steinem, though Steinem has attributed the quote to Kennedy.
If men could get pregnant, abortion would be a sacrament.
Florynce "Flo" Kennedy (1916-2000) American lawyer, feminist, civil rights activist
Speech, Washington, DC (15 May 1971)
Quoted in Off Our Backs (24 Jun 1971). Gloria Steinem, who also used the phrase, later claimed it was said to her and Kennedy by an "old Irish woman taxi driver" in Boston, but she attributed it at other times to Kennedy herself. More info here.
All novels are, or should be, written for both men and women to read, and I am at loss to conceive how a man should permit himself to write anything that would be really disgraceful to a woman, or why a woman should be censured for writing anything that would be proper and becoming for a man.
Anne Brontë (1820-1849) British novelist, poet [pseud. Acton Bell]
The Tenant of Wildfell Hall, Preface (1848)
(Source)
The oppression of women knows no ethnic nor racial boundaries, true, but that does not mean it is identical within those boundaries.
Audre Lorde (1934-1992) American writer, feminist, civil rights activist
“An Open Letter to Mary Daly” (6 May 1979)
(Source)
There is a large number of women whose brains are closer in size to the gorillas than to the most developed male brains. This inferiority is so obvious that no one can contest it for a moment; only its degree is worth discussion. All psychologists who have studied the intelligence of women … recognize today that they represent the most inferior forms of human evolution, and that they are closer to children and savages than to an adult, civilized man.
Gustave LeBon (1841-1931) German psychologist
Revue d’Anthropologie (1879)
Ought not every woman, like every man, to follow the bent of her own talents?
Germaine de Staël (1766-1817) Swiss-French writer, woman of letters, critic, salonist [Anne Louise Germaine de Staël-Holstein, Madame de Staël, Madame Necker]
Corinne, Book 14, ch. 1 (1807)
Theology being the work of males, original sin was traced to the female.
Barbara W. Tuchman (1912-1989) American historian and author
A Distant Mirror: The Calamitous 14th Century, ch. 9 (1978)
(Source)
That your Sex are Naturally Tyrannical is a Truth so thoroughly established as to admit of no dispute, but such of you as wish to be happy willingly give up the harsh title of Master for the more tender and endearing one of Friend. Why, then, not put it out of the power of the vicious and the Lawless to use us with cruelty and indignity with impunity? Men of Sense in all Ages abhor those customs which treat us only as the vassals of your sex; regard us then as Beings placed by Providence under your protection, and in imitation of the Supreme Being make use of that power only for our happiness.
Abigail Adams (1744-1818) American correspondent, First Lady (1797-1801)
Letter to John Adams (31 Mar 1776)
Probably no man has ever troubled to imagine how strange his life would appear to himself if it were unrelentingly assessed in terms of his maleness; if everything he wore, said, or did had to be justified by reference to female approval; if he were compelled to regard himself, day in and day out, not as a member of society, but merely (salvâ reverentiâ) as a virile member of society.
Dorothy Sayers (1893-1957) English author, translator
“The Human-Not-Quite-Human,” Unpopular Opinions (1947)
(Source)
Reprinted in her Are Women Human? (1971).
In the old times, women did not get their lives written, though I don’t doubt many of them were much better worth writing than the men’s.
To serve is beautiful, but only if it is done with joy and a whole heart and a free mind.
Pearl S. Buck (1892-1973) American writer
To My Daughters, with Love, ch. 15 “Men and Women” (1967)
(Source)
We live amid falling taboos. In our crowded little hour of history we have seen how the prejudice of religion no longer can bar the way to the White House. Some of you may live to see the day when the prejudice of sex no longer places the Presidency beyond the reach of a greatly gifted American lady. Long before them, I hope you will see a woman member of the Supreme Court of the United States. In Congress and in our State Legislatures we need more women to bring their sensitive experience to the shaping of our decisions.
Lyndon B. Johnson (1908-1973) American politician, educator, US President (1963-69)
Commencement Address, National Cathedral School for Girls, Washington (1962-06-05)
(Source)
Speaking on the occasion of his daughter, Linda Bird Johnson, graduating. Entered into the Congressional Record on 6 June. (He would similarly speak there at the graduation of his other daughter, Luci Baines Johnson (1965-06-01)).
Most books on witchcraft will tell you that witches work naked. This is because most books on witchcraft are written by men.
Terry Pratchett (1948-2015) English author
Good Omens, 3. “Wednesday” (1990) [with Neil Gaiman]
(Source)
Some will object, that a comparison cannot fairly be made between the government of the male sex and the forms of unjust power which I have adduced in illustration of it, since these are arbitrary, and the effect of mere usurpation, while it on the contrary is natural. But was there ever any domination which did not appear natural to those who possessed it?
John Stuart Mill (1806-1873) English philosopher and economist
The Subjection of Women, ch. 1 (1869)
(Source)
Well versed in the natural sciences and mathematics. She speaks seven languages proficiently. Were she not a woman one would consider her to be an intellectual.
Joseph Mankiewicz (1909-1993) American screenwriter, director, producer
Cleopatra [Agrippa] (1963) [with S. Buchman, B. Hecht, R. MacDougall]
Speaking of the title character.
