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Aristophanes (search for this): chapter 11
between Sappho and Aspasia, than could a Frenchman between Margaret Fuller and George Sand. To claim any high moral standard, in either case, would merely strengthen the indictment by the additional count of hypocrisy. Better Aspasia than a learned woman who had the effrontery to set up for the domestic virtues. The stories that thus gradually came to be told about Sappho in later years — scandal at longer and longer range — were simply inevitable, from the point of view of Athens. If Aristophanes spared neither Socrates nor Euripides, why should his successors spare Sappho? Therefore the reckless comic authors of that luxurious city, those Pre-Bohemians of literature, made the most of their game. Ameipsias, Amphis, Antiphanes, Diphilus, Ephippus, Timocles, all wrote farces bearing the name of a woman who had died in excellent repute, so far as appears, two centuries before. With what utter recklessness they did their work is shown by their naming as her lovers Archilochus, wh
Socrates (search for this): chapter 11
took so free a part in the conversation, that Socrates, in a half-sarcastic passage in the Protagoraew of Athens. If Aristophanes spared neither Socrates nor Euripides, why should his successors spars a parallel between the instruction given by Socrates to men and that afforded by Sappho to women. lcibiades and Charmides and Phaedrus are with Socrates, that Gyrinna and Atthis and Anactoria are wi Gorgias, Thrasymachus, and Protagoras are to Socrates, that Gorgo and Andromeda are to Sappho. At sses them in the same ironical language with Socrates. Then he draws parallels between the writings of the two. Diotima says to Socrates that love flourishes in abundance, but dies in want. Sappho alls love sweetly bitter and a painful gift. Socrates calls love a sophist, Sappho a ringlet of words. Socrates says that he is agitated with Bacchic fury through the love of Phoedrus; but she that as the wind when it falls on mountain-oaks. Socrates reproves Xantippe when she laments that he mu
Charaxus (search for this): chapter 11
ame was Cleis, and Sappho had a daughter of the same name. The husband of the poetess was probably named Cercolas, and there is a faint suspicion that he was a man of property. It is supposed that she became early a widow, and won most of her poetic fame while in that condition. She had at least two brothers: one being Larichus, whom she praises for his graceful demeanor as cup-bearer in the public banquets,--an office which belonged only to beautiful youths of noble birth; the other was Charaxus, whom Sappho had occasion to reproach, according to Herodotus, 2.135. for buying and marrying a slave of disreputable antecedents. Of the actual events of Sappho's life almost nothing is known, except that she once had to flee for safety from Lesbos to Sicily, perhaps to escape the political persecutions that prevailed in the island. It is not necessary to assume that she had reached an advanced age when she spoke of herself as one of the elders, gerai/tera inasmuch as people are
Epictetus (search for this): chapter 11
aret Fuller inspired among her own sex were habitually expressed by Sappho's maiden lovers, in the language of Lesbos instead of Boston, we can easily conceive of sentimental ardors which Attic comedians would find ludicrous and Scotch advocates nothing less than a scandal. Fortunately we can come within six centuries of the real Lesbian society in the reports of Maximus Tyrius, whom Felton strangely calls a tedious writer of the time of the Antonines, but who seems to me often to rival Epictetus and Plutarch in eloquence and nobleness of tone. In his eighth dissertation he draws a parallel between the instruction given by Socrates to men and that afforded by Sappho to women. Each, he says, appears to me to deal with the same kind of love, the one as subsisting among males, the other among females. What Alcibiades and Charmides and Phaedrus are with Socrates, that Gyrinna and Atthis and Anactoria are with the Lesbian. And what those rivals Prodicus, Gorgias, Thrasymachus, and P
Archilochus (search for this): chapter 11
If Aristophanes spared neither Socrates nor Euripides, why should his successors spare Sappho? Therefore the reckless comic authors of that luxurious city, those Pre-Bohemians of literature, made the most of their game. Ameipsias, Amphis, Antiphanes, Diphilus, Ephippus, Timocles, all wrote farces bearing the name of a woman who had died in excellent repute, so far as appears, two centuries before. With what utter recklessness they did their work is shown by their naming as her lovers Archilochus, who died before she was born, and Hipponax, who was born after she died. Then came, in later literature, the Roman Ovid, who had learned from licentious princesses to regard womanly virtue as only a pretty fable. He took up the tale of Sappho, conjured up a certain Phaon, with whom she might be enamored, and left her memory covered with stains such as even the Leucadian leap could not purge. Finally, since Sappho was a heathen, a theologian was found at last to make an end of her; th
Demetrius Phalereus (search for this): chapter 11
entombed with her. This dust was Timas'; ere her bridal hour She lies in Proserpina's gloomy bower; Her virgin playmates from each lovely head Cut with sharp steel their locks, the strewments for the dead. These are only fragments; but of the single complete poem that remains to us from Sappho, I shall venture on a translation, which can claim only to be tolerably literal, and to keep, in some degree, to the Sapphic metre. Yet I am cheered by the remark of an old grammarian, Demetrius Phalereus, that Sappho's whole poetry is so perfectly musical and harmonious, that even the harshest voice or most awkward recital can hardly render it unpleasing to the ear. Let us hope that the Muses may extend some such grace, even to a translation. Hymn to Aphrodite. Beautiful-throned, immortal Aphrodite! Daughter of Zeus, beguiler, I implore thee, Weigh me not down with weariness and anguish, O thou most holy! Come to me now! if ever thou in kindness Hearkenedst my words,--and often
Atthis (search for this): chapter 11
e come from different parts of Greece to learn of her. Anactoria is here from Miletus, Eunica from Salamis, Gongyla from Colophon, and others from Pamphylia and the isle of Telos. Erinna and Damophyla. study together the complex Sapphic metres: Atthis learns how to strike the harp with the plectron, Sappho's invention; Mnasidica embroiders a sacred robe for the temple. The teacher meanwhile corrects the measures of one, the notes of another, the stitches of a third, then summons all from theien and that afforded by Sappho to women. Each, he says, appears to me to deal with the same kind of love, the one as subsisting among males, the other among females. What Alcibiades and Charmides and Phaedrus are with Socrates, that Gyrinna and Atthis and Anactoria are with the Lesbian. And what those rivals Prodicus, Gorgias, Thrasymachus, and Protagoras are to Socrates, that Gorgo and Andromeda are to Sappho. At one time she reproves, at another she confutes these, and addresses them in t
Ephesus (search for this): chapter 11
. This decaying Turkish village of Mitylene marks the site of what was, twenty-five centuries ago, one of the great centres of Greek civilization. The city then covered the whole breadth of the peninsula, and the grand canal, that separated it from the mainland, was crossed by bridges of white marble. The great theatre of Mitylene was such a masterpiece of architecture, that the Roman Pompey wished to copy it in the metropolis of the world. The city was classed by Horace with Rhodes, Ephesus, and Corinth. Yet each of those places we now remember as famous in itself, while we think of Lesbos only as the home of Sappho. It was in the city of Mitylene that she lived and taught and sung. But to find her birthplace you must traverse nearly the length of the island, till you come to Ereso or Eresus, a yet smaller village, and Greek instead of Turkish. To reach it you must penetrate aromatic pine forests, where the deer lurk, and must ascend mountain paths like rocky ladders, wh
Strabo (search for this): chapter 11
r charmed thy mind, she says to the vacillating pupil, who wore a vulgar and tasteless dress, or did not know how to draw her garments close about her ankles? Out of a long list of Greek poetesses there were seven women who were, as a poem in the Greek Anthology says, divinely tongued or spoke like gods. qeoglw/ssous. Brunck, 2.114. Of these Sappho was the admitted chief. Among the Greeks the poet meant Homer, and the poetess equally designated her. There flourished in those days, said Strabo, writing a little before our era, Sappho, a wondrous creature; for we know not any woman to have appeared, within recorded time, who was in the least to be compared with her in respect to poesy. The dates of her birth and death are alike uncertain, but she lived somewhere between the years 628 and 572 B. C.: thus flourishing three or four centuries after Homer, and less than two centuries before Pericles. Her father's name is variously given, and we can only hope, in charity, that it was
K. O. Muller (search for this): chapter 11
wife mistress, not in subserviency, but after the English peasant fashion; Spartan mothers preserved a power over their adult sons such as was nowhere else seen; the dignity of maidenhood was celebrated in public songs, called Parthenia, which were peculiar to Sparta; and the women took so free a part in the conversation, that Socrates, in a half-sarcastic passage in the Protagoras, compares their quickness of wit to that of the men. The best authority in regard to the Spartan women is K. O. Muller's Dorier, Book IV. c. IV., also Book V. c. VIII. 5 (Eng. tr. Vol. II. pp. 290--300; also p. 311). For his view of the women of Lesbos, see his Literature of Greece (Eng. tr.), c. XIII. The Spartan women, in short, were fiee, though ignorant, and this freedom the Athenians thought bad enough. But when the Aeolians of Lesbos carried the equality a step further, and to freedom added culture, the Athenians found it intolerable. Such an innovation was equivalent to setting up the Protestan
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