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Europe (search for this): chapter 10
hood in all ages, but also through a culture such as no other age has offered, through the exercise of rights never before conceded, of duties never yet imposed, will this heroic sisterhood be reared. Joining the unforgotten visions of Greek sublimity with the meeker graces of Christian tradition, there may yet be noblerforms, that shall eclipse those fair humanities of old religion ; as, when classic architecture had reached perfection, there rose the Gothic, and made the Greek seem cold. Note.--The Paris Revue Britannique of October, 1865. contained a translation of this essay, under the title of Lea Deesses Grecques, in which occurred some amusing variations. For instance, the mild satire of the sentence, Their genealogies have been discussed, as if they lived in Boston or Philadelphia, underwent this European adaptation:--Leur genealogie a éte discutee comme celle des nobles dames de la societe moderne en Angleterre et en France pourrait laetre dans un college heraldique.
France (France) (search for this): chapter 10
hood in all ages, but also through a culture such as no other age has offered, through the exercise of rights never before conceded, of duties never yet imposed, will this heroic sisterhood be reared. Joining the unforgotten visions of Greek sublimity with the meeker graces of Christian tradition, there may yet be noblerforms, that shall eclipse those fair humanities of old religion ; as, when classic architecture had reached perfection, there rose the Gothic, and made the Greek seem cold. Note.--The Paris Revue Britannique of October, 1865. contained a translation of this essay, under the title of Lea Deesses Grecques, in which occurred some amusing variations. For instance, the mild satire of the sentence, Their genealogies have been discussed, as if they lived in Boston or Philadelphia, underwent this European adaptation:--Leur genealogie a éte discutee comme celle des nobles dames de la societe moderne en Angleterre et en France pourrait laetre dans un college heraldique.
Olbia (Libya) (search for this): chapter 10
ok with many eyes! Or this by Julian, on a picture:-- The painter [depicts] Theodota herself. Had he but failed in his art, and given forgetfulness to her mourners! *lh/qhn dw=ken o)durome/nois. Brunck's Analecta, 2.502. Or this other picture-song by Paulus Silentiaris:-- The pencil has scarce missed [the beauty of] the maiden's eyes, or her hair, or the consummate splendor of her bloom. If any one can paint flickering sunbeams, he can paint also the flickering [beauty of] Theodorias. marmarugh\n *qeodwria/dos. Brunck, 3.90. Or this garland of Rufinus :-- I send you, Rhodoclea, this garland, having woven it with my own hands of lovely flowers. There is a lily, and a rose-bud, and the damp anemone, and moist narcissus, and violet with dark blue eyes. But do you, enwreathed with them, unlearn pride, for both you and the garland are in blossom and must fade. a)nqei=s kai\ lh/geis kai\ su\ kai\ o( ste/fanos. Brunck, II. 394. We must remember that, as Grote h
Department de Ville de Paris (France) (search for this): chapter 10
i., Hymn V. 131, 132. Yet while thus falling but one degree below omnipotence, she possesses a beauty which is beyond that of Aphrodite. If the cowherd Alexander (Paris) judges otherwise, it is merely the taste of a cowherd, as the epigram of Hermodorus fearlessly declares. The busts of Athena seem always grave and sweet; nevera tortoise, as if to imply deliberation, not heedlessness. The conscious look of the Venus dea Medici implies modesty, since she is supposed to be standing before Paris with Hera and Athena. In Homer's hymn to her she is described as ordinarily cold and unimpressable, and only guiding others to love, till Zeus, by his sovereign ise those fair humanities of old religion ; as, when classic architecture had reached perfection, there rose the Gothic, and made the Greek seem cold. Note.--The Paris Revue Britannique of October, 1865. contained a translation of this essay, under the title of Lea Deesses Grecques, in which occurred some amusing variations. Fo
Cumberland (Maryland, United States) (search for this): chapter 10
treating with fraternal familiarity a woman so august. Another proof of the delicate appreciation of womanhood among the Greeks is to be found in the exquisite texture of their love-poems,--a treasury from which all later bards have borrowed. Even the prose of the obscure Philostratus gave Ben Jonson nearly every thought and expression in his Drink to me only with thine eyes. e)moi\ de\ mo/nois pro/pine toi=s o)/mmasin. Philostratus, Letter 24. The parallel passages may be found in Cumberland's Observer, No. 74, where they were first pointed out. And if, following Ben Jonson, we wish to know what man can say in a little, we must seek it in such poems as this by Plato, preserved in the Anthology:-- My star, upon the stars thou gazest. Would that I were heaven, that on thee I might look with many eyes! Or this by Julian, on a picture:-- The painter [depicts] Theodota herself. Had he but failed in his art, and given forgetfulness to her mourners! *lh/qhn dw=ken o)duro
Massachusetts (Massachusetts, United States) (search for this): chapter 10
ghtly as leaves in autumn, and went its way. These names of Hera and Aphrodite are but autumn leaves which I have caught in my hands, to show the red tints that still linger on their surface; they have lasted long, but who knows how soon they will be faded and forgotten? Yet not till the world is rich enough to have a race more ideal than the Greeks will there be another harvest of anything so beautiful to the imagination. Nature is the same; the soil of Attica was as barren as that of Massachusetts. The life of man has grown more practical, more judicious, more sensitive to wrong, more comprehensive in sympathy; common sense has been the gainer, so has common virtue; it is only the ideal that has grown tame. We are laying the foundations of a grander temple, I trust, than any of which the Greeks ever dreamed, and we toil among the dust and rubbish, waiting for the goddess and the shrine. Nothing shall drive me from the belief that there is arising in America, amid all our friv
Turquie (Turkey) (search for this): chapter 10
ere is a remarkable passage of Plato, in which he says that children may find comedy more agreeable, but educated women ai(/ te pepaideume/nai tw=n gunaikw=n,--rendered by Ficinus mulieres eruditae. Plato, de Leg., Book II. p. 791, ed. 1602. Compare Book VII. p. 898, same edition. and youths and the majority of mankind prefer tragedy. This distinctly recognizes intellectual culture as an element in the female society around him (since such a remark could hardly be made, for instance, in Turkey); and the Diotima of his Banquet represents, in the noblest way, the inspirational element in woman. So Homer often recognizes the intelligence or judgment fre/nes. of his heroines. Narrating the events of a semi-barbarous epoch, when woman was the prize of the strongest, he yet concedes to her a dignity and courtesy far more genuine than are shown in the medieval romances, for instance, in which the reverence seldom outlasts marriage. Every eminent woman, as viewed by Homer, partakes
Minerva (Ohio, United States) (search for this): chapter 10
straining of the imagination to see what they represented to the Greek mind. In their simplest aspect, they are but so many types of ideal womanhood, taken at successive epochs. Woman's whole earthly career may be considered as depicted, when we portray the girl, the maiden, the lover, the wife, the mother, and the housekeeper or queen of home. These, accordingly, are represented — to give both the Greek and the more familiar but more deceptive Latin namesby Artemis or Diana, Athena or Minerva, Aphrodite or Venus, Hera or Juno, Demeter or Ceres, and Hestia or Vesta. First comes the epoch of free girlhood, symbolized by Artemis, the Roman Diana. Her very name signifies health and vigor. She represents early youth, and all young things find in her their protector. She goes among the habitations of men only that she may take newborn infants in her arms; and the young of all wild creatures must be spared in her honor, religion taking the place of game-laws. Thus she becomes th
Ovid (Michigan, United States) (search for this): chapter 10
w of the ideal alone. Undoubtedly in ancient Greece, as in modern America, the actual woman was disfranchised, humiliated, enslaved. But nations, like men, have a right to appeal from their degradation to their dreams. It is something if they are sublime in these. Tried by such a standard, the Greeks placed woman at the highest point she has ever reached, and if we wish for a gallery of feminine ideals we must turn to them. But we must not seek these high visions among the indecencies of Ovid, nor among the pearl-strewn vulgarities of Aristophanes, any more than we seek the feminine ideal of to-day in the more chastened satire of the Saturday Review. We must seek them in the remains of Greek sculpture, in Hesiod and Homer, in the Greek tragedians, in the hymns of Orpheus, Callimachus, and Proclus, and in the Anthology. We are apt to regard the Greek myths as only a chaos of confused fancies. Yet it often takes very little pains to disentangle them, at least sufficiently to se
Jupiter (Florida, United States) (search for this): chapter 10
on; *)afrodi/th ga/mou plokai=s h(/detai. Tatian,Orat. contra Graecos, c. 8. if she misleads, it is through sincere passion, not frivolity. No cruelty comes where she dwells; no animal sacrifices are offered her, but only wreaths of flowers; and the month of April, when the earth stirs again into life, is her sacred time. But love legitimately reaches its fulfilment in marriage. After Aphrodite comes Hera (the Roman Juno), who, in the oldest mythology, is simply the wife of Zeus (or Jupiter), and the type and protector of marriage. Her espousals are represented at the festivals as the Sacred Marriage. *(iero\s ga/mos. She must be the twin sister of Zeus, as well as his wife, that there may be a more perfect equality, and their union for the same reason must be from birth, and, were it possible, before birth. She is the only goddess who is legitimately and truly married, for Aphrodite is but the unwilling wife of Hephaistos, and bears him no children. Hence Hera wears a dia
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