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Philostratus (search for this): chapter 10
his plays, that a brother is severely rebuked, in one case, for 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,
Isis (search for this): chapter 10
are feminine, three to one. The Roman Catholic Church, with more wisdom of adaptation, has kept one goddess from the Greek; and the transformed Demeter, with her miraculously born child, which is now become masculine, presides over every altar. Softened and beautified from the elder image, it is still the same,--the same indeed with all the mythologic mothers, with the Maternal Goddess who sits, with a glory round her head and a babe on her bosom, in every Buddhist house in China, or with Isis who yet nurses Horus on the monuments of Egypt. As far as history can tell, this group first appeared in Christian art when used as a symbol, in the Nestorian controversy, by Cyril, who had spent most of his life in Egypt. Nestorius was condemned in the fifth century, for asserting Mary to be the mother of the human nature of Jesus, and not also of the divine; and it was at this time that the images of the Virgin and Child were multiplied, to protest against the heretic who had the minorit
Hera (search for this): chapter 10
r Diana, Athena or Minerva, Aphrodite or Venus, Hera or Juno, Demeter or Ceres, and Hestia or Vesta.he is supposed to be standing before Paris with Hera and Athena. In Homer's hymn to her she is desc fulfilment in marriage. After Aphrodite comes Hera (the Roman Juno), who, in the oldest mythology,head of Hera. Athena commands like a princess; Hera, like a queen. Her name is connected with the and yielding to him. The highest gods reverence Hera, but she reveres Zeus. His domestic relations,gust spouse. Accordingly, when Zeus embraces Hera on Mount Ida, clothed in fascinations like thos the other the son of Semele. Demeter is, like Hera, both sister and in a manner wife of Zeus, to ba, is the sister of Zeus, but not his wife like Hera, nor his symbolical mistress like Demeter; nay,s of its own. It was absolutely obliged to give Hera, the wife, her jealous imperiousness, and Artemensea; the matrons who directed the festival of Hera at Elis; the maidens who ran in that sacred rac[6 more...]
Zeus (search for this): chapter 10
e, and, whenever she bows her head, it is as if Zeus had nodded,--a privilege which he has given to omprehended it. Aphrodite is the daughter of Zeus and Harmonia, according to some legends; while, in the oldest mythology, is simply the wife of Zeus (or Jupiter), and the type and protector of marhe highest gods reverence Hera, but she reveres Zeus. His domestic relations, therefore, are a despself to her august spouse. Accordingly, when Zeus embraces Hera on Mount Ida, clothed in fascinat like Hera, both sister and in a manner wife of Zeus, to bring her into equality with him. Yet she ierpine. In a sense this maiden is the child of Zeus, but not in a mortal manner,--by an ineffable cst them all. Hestia, or Vesta, is the sister of Zeus, but not his wife like Hera, nor his symbolicalebus and Poseidon, she has sworn by the head of Zeus to be a virgin forever. She represents woman ass, and Artemis, the maid, her cruel chastity. Zeus and Actaeon were the sufferers, because consist[5 more...]
Hecuba (search for this): chapter 10
as a hater of women? So far as I can see, he only puts emotions of hatred into the hearts of individuals who have been ill-used by them, and perhaps deserved it, while his own pictures of womanhood, from Alcestis downward, show the finest touches of appreciation. Iphigenia refuses to be saved from the sacrifice, and insists on dying for her country; and Achilles, who would fain save and wed her, says: I deem Greece happy in thee, and thee in Greece; nobly hast thou spoken. In the Troades, Hecuba warns Menelaus that, if Helen is allowed on the same ship with him, she will disarm his vengeance; he disputes it and she answers, t e is no lover who not always loves. What a recognition is there of the power of a woman to inspire a passion that shall outlast years and even crime! In the Electra, where the high-souled princess is given in unwilling marriage to a peasant, he treats her with the most delicate respect, and she dwells in his hut as his virgin sister, so that she says to him,
Rufinus (search for this): chapter 10
picts] 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 has well said, all we know of the Greeks is so much saved from a wrecked ves
Euripides (search for this): chapter 10
omplete even as a wife; she must also be a mother. Then comes before us the great mystical and maternal deity of Greece, Demeter of the Eleusinian mysteries, the Roman Ceres. Her very name signifies mother, probably gh= mh/thr, Mother Earth. Euripides says, in his Bacchanals, that the Greeks honor chiefly two deities,one being Demeter (who is the Earth, he says, if you prefer to call her so), and the other the son of Semele. Demeter is, like Hera, both sister and in a manner wife of Zeus, trs one of them to be the beloved mistress of her husband, still forgives the girl, in the agony of her own grief. I pity her most of all, she says, because her own beauty has blasted her life, ruined her nation, and made her a slave. Why is Euripides so often described as a hater of women? So far as I can see, he only puts emotions of hatred into the hearts of individuals who have been ill-used by them, and perhaps deserved it, while his own pictures of womanhood, from Alcestis downward, s
Ares (search for this): chapter 10
we give it the names of Joy and Aphrodite; but in its highest universality no mortal hath fully comprehended it. Aphrodite is the daughter of Zeus and Harmonia, according to some legends; while, according to others, Harmonia is her daughter by Ares, and the mother of Aphrodite is the child of Heaven and Earth. She is usually seen naked, unlike every other goddess save Artemis. Yet Praxiteles represented her veiled at Cos; others armed her as Venus Victrix; Phidias carved her in ivory and g. And though she regards Anchises simply as her husband, and calls herself his wedded wife, yet she is saddened by the thought of her fall, as much as Artemis when she loves Endymion. This is Homer when serious; but the story of her intrigue with Ares he puts into the mouth of a wandering minstrel in the Odyssey, as a relief from graver song, and half disavows it, as if knowing its irreverence. The true Aphrodite is to be sought in the hymns of Homer, Orpheus, and Proclus. The last invokes
Medici (search for this): chapter 10
te is the daughter of Zeus and Harmonia, according to some legends; while, according to others, Harmonia is her daughter by Ares, and the mother of Aphrodite is the child of Heaven and Earth. She is usually seen naked, unlike every other goddess save Artemis. Yet Praxiteles represented her veiled at Cos; others armed her as Venus Victrix; Phidias carved her in ivory and gold, her feet resting on a 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 interference, makes her mind to wander and she loves a mortal man. And though she regards Anchises simply as her husband, and calls herself his wedded wife, yet she is saddened by the thought of her fall, as much as Artemis when she loves Endymion. This is Homer whe
Hestia (search for this): chapter 10
ana, 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, theust be finally one which shall comprise all of these, and may outlast them all. Hestia, or Vesta, is the sister of Zeus, but not his wife like Hera, nor his symbolicaer sake. On the eighth day of the Greek baby's life comes its baptism before Hestia, not with water but with fire,the ceremony of the Amphidromia, when the nurse avered purity,--they pass in procession round the central flame, and thenceforth Hestia is the protectress of the child. And observe how beautifully this sublime prforth, the emigrants take coals from the public hearth of the town they leave. Hestia's fire must never go out; if it does, it must only be rekindled from the sun. emeter, the mother, will sacrifice the whole human race for her child; and even Hestia is pitiless to those who profane the sacred altar of home. Each of these quali
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