Historia Amoris. Saltus Edgar

Her little rebellion at Aphrodite was very brief. But, assuming the nepenthe, it has been assumed also that in it was the secret of the spell with which she so promptly disarmed Menelaus. To modern eyes his attitude is ambiguous. His complaisance has an air of complicity. But Menelaus lived in an heroic age. Moreover, when Sarah vacated the palace of the Pharaohs, the complaisance of Abraham was the same.

      In both instances the principle involved was one of ownership. In patriarchal and heroic days woman was an asset. She was the living money of the period. Agamemnon, in devising how he might calm the anger of Achilles, offered him a quantity of girls. They were so much current coin. When stolen, recovery was the owner’s chief aim. What may have happened in the interim was a detail, better appreciable when it is remembered that booty was treated, as Helen at Ilium was treated, in the light of Paris’ lawful wife; for robbery at that time was a highly legitimate mode of acquiring property, provided and on condition that the robber and the robbed were foes. The idea of enticing the property was too complicated for the simplicity of those days. It was in that simplicity, together with the belief that whatever occurred was attributable to the gods, that the morality of the epoch resided.

      In the story of Paris and Helen the morality of Aphrodite is as ambiguous as the attitude of Menelaus. She has the air of an entremetteuse. But her purpose was not to favorize frailty. Her purpose was the exercise of her sovereign pleasure. Paris, in adjudging to her the prize of beauty, became the object of her special regard, his people became her people, their enemies her own. The latter prevailed, but that was because Destiny—to whose power the gods themselves had to yield—so willed.

      In the Odyssey the morality of the Iliad is enhanced. The enchantments of Calypso, the sorceries of Circe, the seductions of sirens, long years themselves, wanderings over perilous seas, dangers, hardships, temptations, failed to divert Odysseus from his memories of Penelope, who in turn resisted every suitor for his sake. When the later philosophy of Greece inquired what was woman at her best, it answered its own question in looking back at her. A thousand years after she had been sung, Horace, writing to Lollius, said: “I have been re-reading the poet of the Trojan War. No one has told so well as he what is noble and what is base.” St. Basilius, writing later still, declared that the Homeric epics were a perpetual praise of right. The fact, he noted, was particularly obvious in the passage in which Odysseus confronted Nausicaa.

      That little princess, historically the first who washed household linen in public, was, when so engaged, surprised by the shipwrecked hero. Instead of being alarmed at the appearance of this man whom the waters had disrobed, she was conscious only of a deep respect. St. Basilius gives the reason. In default of clothing Homer had dressed him in virtue.[6]

      The deduction is so pleasant that the views of the saint concerning Circe and Calypso would be of interest. But they are unrecorded. It may be that he had none. The enchantresses themselves with their philters and enthralments are supposedly fabulous. Yet in the Homeric account of their seas, once thought to be but a dream of fairyland, mariners have found a log book of Mediterranean facts so accurate that a pilot’s guide is but a prose rendering of its indications.[7] As with the seas so with the sirens. Their enchantments were real.

      At an epoch when women generally were but things, too passively indifferent and too respectfully obedient to care to attempt, even could they have divined how, to captivate, Circe and Calypso displayed the then novel lures of coquetry and fascination. In the charm of their voices, in the grace of their manners, in the harmony of their dress, in the perfume of their lips, in their use of unguents, in their desire to please joined to the high art of it, was a subtlety of seduction so new and unimagined that it was magical indeed. In the violent Iliad, women, hunted like game, were but booty. In the suaver Odyssey was their revenge. It was they who captured and detained, reducing the hardiest heroes into servants of their pleasure. It is reasonable that their islands should have been thought enchanted and they enchantresses.

      The story of their spells, of their refinements, and of their consequent dominations, exerted gradually an influence wide and profound. Women began to conjecture something else than marriage by right of might. Into the conjecturings came attempts at emancipation that preoccupied husbands and moralists. Hesiod denounced the new ambitions, and, finding denunciation perhaps ineffective, employed irony. He told of Pandora who, fashioned first out of clay, afterward adorned with a parure of beauty, was then given perfidy, falsehood and ruse, that, in being a delight to man, she should be also a disaster.[8]

      The picture, interesting in its suggestion of Eve, was originally perhaps a Chaldæan curio, imported by Phœnician traders. Its first Hellenic setting was due probably to Orpheus, the great lost poet of love, whose songs charmed all nature, all hell as well. From him, through problematic hands, it drifted to Hesiod, as already his lyre had drifted to Lesbos. The picture persisted, the lyre as well. To the latter the Mitylenes attributed the wonder of the beauty of their nightingales, chief among whom was Sappho.

IV

       Table of Contents

SAPPHO

       Table of Contents

      Sappho was contemporaneous with Nebuchadnezzar. While he was chastening the Jews, she was creating love. In her day the condition of Hellenic women differed from what it had been. Generally they were shut apart, excluded from any exercise of their possible minds, restricted to strict domesticity. At Athens a girl might not so much as look from a window. If she did, she saw nothing. The window did not give on the street. But in the temples the candor of her eyes was violated. In the festivals of Ceres the modesty of her ears was assailed. Otherwise, she was securely guarded. If, to her detriment, she eluded guardianship, she could be sold. With marriage she entered into a form of superior slavery. When her husband’s friends supped with him, she was not permitted to be present. Without permission she could not go from one apartment to the next. Without permission she could not go out. When she did, it was at her husband’s side, heavily veiled. With his permission, she might go to the theatre, but only when tragedy was given. At comedies and at the games she was forbidden to assist. In case of disobedience the penalty was death. Pleasures and privileges were limited to housekeeping and motherhood. At the immanence of the latter her surroundings were embellished with beautiful trifles, with objects of art, with whatever influences might prenatally affect, and, in affecting, perfect the offspring. Otherwise, her existence was simple and severe. The peplos tissue of gold was not for her. Garments colored or flowered were not, either. These were reserved for her inferiors and superiors, for the hierodules of Aphrodite Pandemos and the images of the gods. Though her robes were simple, they had to be heavy. If light, a fine was incurred. If they did not hang properly, another fine was imposed. If, to the detriment of her husband, a man succeeded in approaching her, she could be killed or merely repudiated; in the latter case, she could no longer enter a temple, any one might insult her. Still a slave, she was an outcast as well.

      Such were the laws. Their observance is a different matter. In Aristophanes and the comic poets generally Athenian women of position were dissolute when they were not stupid, and usually they were both. They may have been. But poets exaggerate. Besides, divorce was obtainable. Divorce was granted on joint request. On the demand of the husband it could be had. In the event of superscandalous conduct on his part, it was granted to the wife, provided she appeared before a magistrate and personally demanded it. The wife of the wicked and winning Alcibiades went on such an errand. Alcibiades met her, caught her in his arms and, to the applause of the wittiest people in the world, carried her triumphantly home. Aristophanes and Alcibiades came in a later and more brilliant epoch. In the days of Sappho severity was the rigorous rule, one sanctioned by the sentiment of a people in whose virile sports clothing was discarded, and in whose plays jest was too violent for delicate ears.

      In Sparta the condition of women was similar, but girls had the antique freedom which Nausicaa enjoyed. Destined by the belligerent constitution of Lacedæmon to share, even in battle, the labors of their brothers, they devoted themselves, not to