Chapter XV: Part II: I (4)

According to Schopenhauer love is, therefore, but the manifestation of an instinct which, influenced by the spirit of things, irresistibly attracts two people who, through natural conformity, are better adapted to conjointly fulfil nature's aims than they would be with other partners. Schopenhauer added that in such circumstances, when two individuals complete each other and common and exclusive affection possesses them both, their affection represents a special mission delegated by the Genius of the Species, one which consequently assumes a character of high elevation. In these cases, in addition to physical adaptation there is, he noted, a mental and temperamental concordance so adjusted that the parties alone could have achieved nature's aims. In actuating them to that end the Genius of the Species desired, for reasons which Schopenhauer described as inaccessible, the materialization of a particular being that could not otherwise appear. In the series of existing beings that desire had no other sphere of action than the hearts of the future parents. The latter, seized by the impulsion, believe that they want for themselves that which as yet is but purely metaphysical, or, in other words, beyond the circle of actually existing things. In this manner, from the original source of whatever is, there then darts a new being's aspiration for life which aspiration manifests itself in the actuality of things by the love of its potential parents, who, however, once the object of the Genius of the Species attained, find, to their entire astonishment, that that love is no more. But meanwhile, given that love, and the potential parents may become so obsessed by it that they will disregard anything which, ordinarily, would interfere.

This disregard, Schopenhauer further explained, is due to the Genius of the Species to whom the personal interests of the individual, laws, obstacles, differences of position, social barriers and human conventions are so many straws. Caring only for the generation to be lightly he dismisses them. It is his privilege, Schopenhauer declared. Our existence being rooted in him, he has over us a right anterior and more immediate than all things else. His interests are supreme.

"That point," Schopenhauer concluded, "antiquity perfectly understood when it personified the Genius of the Species as Eros, a divinity who, in spite of his infantile air, is hostile, cruel, despotic, demoniac and none the less master of gods and of man.

'Tu, deorum hominumque tyranne, Amor!'"

For a philosopher Schopenhauer is very graphic. It is his great charm and possibly his sole defect. In the superabundance of his imagination there was not always room for the matter of fact. Then too he had a theory. Everything had to yield to it. The trait, common to all metaphysicians, von Hartmann shared. In the latter's _Philosophie des Unbewussten_ the Genius of the Species becomes the Unconscious, the same force with a different name, a sort of anthropomorphic entity lurking on the back stairs of Spencer's Unknowable and from there ruling omnipotently the lives and loves of man.

Both systems are ingenious. They are profound and they are admirable. They have been respectfully received by the doct. But in their metaphysics of the heart there is a common error. Each confounds instinct with sentiment. Moreover, assuming the validity of their hypothetical idol, there are phenomena left unexplained, the ordinary case for instance of an individual inspiring but not requiting another's love. In one of the two parties to it the entity obviously has erred. According to Schopenhauer and von Hartmann the entity is the unique cause of love, which itself is an instinct that deludes into the furtherment of nature's aims. But in an unrequited affection such furtherment is impossible. In which event if philosophy is not at fault the entity must be; the result being that it lacks the omnipotence claimed. Demonstrably it has some power, it is even clear that that power is great, but in the same sense that occultists deny that death is, so may true lovers deny that the entity exists. For them it is not. Without doubt it is the modern philosophic representative of Eros, but of Eros Pandemos, son and heir of the primitive Aphrodite whom Plato described.

Love does not proceed from that source. The instinct of it certainly does but not sentiment which is its basis. Commonly instinct and sentiment are confused. But, if a distinction be effected between their manifestations, it will be recognized that though desire is elemental in both, in instinct desire is paramount while in sentiment it is secondary and frequently, particularly in the case of young women, it is dormant when not absent, even though they may be what is termed "wildly in love." Instinct is a primitive and general instigation, coeval and conterminous with life. Love is a specific emotion, exclusive in selection, more or less permanent in duration and due to a mental fermentation in itself caused by a law of attraction, which Plato called imeros and Voltaire the myth of happiness invented by Satan for man's despair.

Imeros is the longing for love. The meditation which Schopenhauer described may enter there, and usually does, whether or not the parties interested are aware of it. But it need not necessarily do so. When Heloise was in her convent there could have been no such meditation, yet, she loved Abailard as fervently as before. Moreover, when the work of nature is accomplished, disenchantment does not, as Schopenhauer insisted, invariably ensue. Disenchantment results when the accomplishing is due to instinct but not when sentiment is the cause. Had instinct alone prevailed humanity would hardly have arisen from its primitive state. But the evolution of the sentiment of love, in developing the law of attraction, lifted men from animality, angels from the shames of Ishtar, and heightened the stature of the soul.

The advance effected is as notable as it is obvious, but its final term is probably still remote. Ages ago the sphinx was disinterred from beneath masses of sand under which it had brooded interminably. In its simian paws, its avian wings, in its body which is that of an animal, in its face which is that of a sage, before Darwin, before history, in traits great and grave, the descent of man was told.

There remains his ascent. Future monuments may tell it. Meanwhile evolution has not halted. Undiscernibly but indefatigably its advance proceeds. Its culmination is not in existing types. If humanity descends from apes, from humanity gods may emerge. The story of Olympus is but a tale of what might have been and what might have been may yet come to pass. Even now, if the story were true and the old gods could return, it is permissible to assume that they would evaporate to ghostland eclipsed. The inextinguishable laughter which was theirs is absent from the prose of life. Commerce has alarmed their afflatus away. But the telegraph is a better messenger than they had, the motor is surer than their chariots of dream. In contemporary homes they could have better fare than ambrosia and behold faces beside which some of their own might seem less divine. The prodigies of electricity might appear to them more potent than the thunderbolts of Zeus and, at the sight of modern engines, possibly they would recall the titans with whom once they warred and sink back to their sacred seas outfaced.

In the same manner that we have exceeded them it is also permissible to assume that posterity will exceed what we have done. From its parturitions gods may really come, beings that is, who, could contemporaneous man remain to behold them, would regard him as he regards the ape.

That advance, if effected, love will achieve. In its history, already long, yet relatively brief, it has changed the face of the earth. It has transformed laws and religions. It has reversed and reconstructed every institution human and divine. As yet its evolution is incomplete. But when the final term is reached, then, doubtless, the words of the Apocalypse shall be realized, for all things will have been made anew.

FINIS HISTORIAE AMORIS

INDEX

ABAILARD and Heloise, story of, 136-137

ACADEME of Athens, 46;
of Mitylene, 46, 47;
its teaching to women, 58-59

ACTIUM, 93

ADAM and EVE, married before mated, 1;
their union a Persian conceit, 1

ADULTERY, as represented by the Restoration Dramatists, 223

ALARIC, 120

ALCHEMY, 193

ALCIBIADES, 43

AEMILIUS PAULUS, 83

AESCULAPIUS, created to heal the body, 65

AFFINITIES, Elective, 241

AGREDA, 238

ALEXANDER, his bad influence on Greek worship of beauty, 59;
his _decensus Averni_, 63-64;
the prototype of the Roman Caesars, 64

ALBIGENSES, the, 175

ANACREON, his treatment of love, 54;
compared with Sappho's singing, 54

ANAITIS, 5

ANDRE, Maitre, 152

ANDROMEDA, the Friend of Sappho, 47

ANNE, Queen, 237

ANTONINUS PIUS, 108

ANTONINUS, MARCUS, 108

ANTONY, 90;
his treatment of Cleopatra, 91;
his conquest by Cleopatra, 91-92;
his marriage with Cleopatra, 92;
his divorce of Octavia, 93;
war with Octavius, 93-94;
deserted by Cleopatra, 93;
his ruin by Cleopatra, 94-95

APELLES, 61

APHRODITE, worship of, in Greece, 31, 32;
De Musset on, 31;
Homer's idea of, different from Hesiod's, 31;
Hesiod's, 34;
death of, in Greece, 64;
inspired sculpture in her death, 64;
Urania, 28-40;
Pandemos, 55;
Pandemos, love inspired by, 67;
Urania, love inspired by, 67;
degraded by Rome, 104

APIS, 104

APOLLONIUS of Tyana, his view of Helen of Troy, 36

AQUINAS, Thomas, 193

"ARABIAN Nights, The," 139-140

ARABS, in Spain, 163-167

ARAGON, the source of the _gaya cienca_, 172

ARISTOPHANES, 29; Athenian women in, 42;
his explanation of the duality of love, 69-70

ARISTOTLE, 61

ARMENIA, its contribution to Babylon, 3

ART, Greek, bad influence of, on the worship of Aphrodite, 32

ARTHUR, King, story of, 152

ASCETICISM, its persistence, 118-119

ASHTAROTH, 5;
ruled in Judaea, 11;
reviled by the Hebrew Prophets, 11, 12

ASPASIA, the age of, 53-64;
her relation with Pericles, 56;
her story, 56-57;
the ruler of Pericles, 62;
her power over Pericles, 63;
what she did for woman, 62;
her revelation of womanly power, 63

ASTARTE, 5;
came to Rome from Syria, 104

ASTRONOMY, relation to love, 68

ATHENS, in the age of Pericles, 59-60;
and Sparta, duel between, 60-61

ATTHIS, lover of Sappho, 49

ATTILA, 121;
his death, 121

ATTRACTION, the law of, 259

AUGUSTUS, age of, 101-106;
his turpitude, 102

BAAL, 10, 11

BACON, Friar, 193

BABYLON, influence of Semiramis on, 3;
influence of Nineveh on, 3, 4;
contribution of Armenia to, 3;
the daughters of, 4;
the inspirer of Solomon, 13

BACCHUS, Antony's tutelary god, 91

BEATRICE and Dante, 98;
Dante's love for, 177-180

BEAUTY, the religion of Greece, 28, 29;
its worship by the Greeks, 58-59;
its stimulating force, 70-71;
the secret of life, 87;
the secret of death, 87;
at the beginning of the Reformation, 201;
as advanced by Ficino and expounded by Bembo, 204, 205;
may be degraded but never vulgarized, 211

BEMBO, 204

BERANGER, on Society, 249

BERTHEFLEDE, story of, 125

BLUEBEARD, 191-197;
an example of haematomania, 194-196

BOCCACCIO, 177, 178;
the Decameron of, 188-190;
his work the signal for the Renaissance, 189-190

BOEOTIA, the scene of Lesbian rites, 46

BORGIAS, the, 200

BOSSUET, 135;
and Quietism, 238

BRAHMANISM, its evil influence on the poetry of the Vedas, 9

BROCELIANDE, 152

BRANTOME, 215, 216, 217, 219

BUDDHA, his teachings the same as Christ's, 113

BYZANCE, in the Middle Ages, 139;
the teacher of English civilization, 141

CAESAR, JULIUS, his treatment of women, 85;
his temperament, 89;
Cato's opinion of, 89;
his treatment of Cleopatra, 89

CAESARS, the palace of, abandoned to orgies, 106

CALIGULA, his vileness, 102

CALLICRATES, 57

CALPURNIA, 85

CALYPSO, 38, 39;
added coquetry to love, 53

CARTHAGE, worship of Venus in, 6, 7

CASANOVA, Jacques, 248

CATHERINE of Siena, 132

CATILINE, his evil influence on Rome, 84-85

CATO, his expression on woman's position in Rome, 79;
his opinion of Caesar, 89

CATULLUS, his passing away with the republic, 97-98;
his songs, 97-98

CELIBACY, penalized by the Greeks, 116;
taxed by the Romans, 116;
inculcated by the Church, 116;
how viewed variously, 116-117;
the ideal of the early Christians, 120

CELLINI, BENVENUTO, 202

CERVANTES, 231

CHALDAEA, the ideas of, with regard to Nature, 3;
originated picture of Pandora, 40

CHAMPAGNE, Countess of, 160

CHARAXUS, story of his love for Rhodopis, 45-46

CHARLES II of England, his influence on England, 221-224;
his court, 223;
his mistresses, 224

CHASTITY, the pride of Spartan women, 44

CHATEAUROUX, Mme. de, 247

CHIVALRY, origin of, 138;
Muslim, 141;
adopted by the Church, 142;
Age of, how it regarded love, 145-146;
ridiculed out of existence, 149;
killed by the invention of gunpowder, 149;
code of love in, 153-155;
its merits, 158;
Courts of Love, 155;
subtle case in, 156;
other cases, 158-160;
wrongly derived from Germany, 167;
rightly originated in the Moors, 167-168

CHRIST, the new messenger of love, 111;
the bringer of good news, 111-112;
his teaching, 112-113;
preceded by Buddha, 113;
his opinion of woman, 113;
his treatment of woman, 115;
women the brides of, 133

CHRISTIANITY, unable to better Homeric faith, 30;
Roman hatred of, 120;
misinterpreted by the early Church, 135;
conquered by Muhammadanism, 138

CHRISTIANS, Roman persecution of, 118-119

CHRYSOSTOM, on woman, 128

CHURCH, Early Christian, corner-stone of, 112

CHURCH, the, adopts the code of Chivalry, 142

CHURCH, the Early, its struggles, 119

CHURCH, the later, its restrictions on marriage, 147, 148;
its divorce laws, 148

CICERO, his exposition of stoicism, 108

CINDERELLA, story of, in the story of Rhodopis, 45-46

CIRCE, 38, 39

CLEMENT, 118

CLEMENT of Alexandria, 113

CLEOPATRA, Isis unveiled, 86;
her beauty, 88;
her headiness, 89;
how treated by Caesar, 89;
how treated by Antony, 91;
her conquest of Antony, 91-92;
her ambitious dreams, 92;
her desertion of Antony, 93;
her schemes for Octavius, 94;
her evil influence on Antony, 94-95;
her death, 96

CLOISTER, the, 128-129

CONSTANTINOPLE, the Fall of, 198;
its consequences, 199-200

CONVENTS, of Corinth and Miletus, 58

COPERNICUS, 200

COQUETRY, the kingdom of, by the Abbe d'Aubignac, 229

CORDOVA, Caliphs of, 164-165

CORINNA, 100

CORINTH, the hetairae of, 56;
convents of, 58

CORNEILLE, his _Rodrigue and Chimene_, 230;
his _Cid_, 230-231

CORREGGIO, 132

COURTS of Love, 155-157

CRASSUS, 84

CRUSADES, the, 138

CYNTHIA and Propertius, 98

DANTE, and Beatrice, 98;
his idea of Fortune, 33;
his poetry founded in Provencal verse, 172;
his early life and career, 177-184;
Voltaire's opinion of, 181;
Tennyson's opinion of, 181;
his influence, 182;
and Petrarch, compared, 186-187

D'AUBIGNAC, Abbe, his Kingdom of Coquetry, 229

D'AUVERGNE, Martial, 159

DECAMERONE, Il, its scope and influence, 188-90

DEMOSTHENES, 61

DE MUSSET, on Aphrodite, 31

DIANE DE POYTIERS, 216-217

DIVANS, the, of the Moors, 171

DIVORCE, in Greece in Sappho's time, 43;
not obligatory under the Caesars, 103;
how obtained under the Caesars, 103;
under the later Church, 148;
in England under Henry VIII, 204;
in Italy, 205

DON QUIXOTE, 148-149

DU BARRY, Duchesse de, 244, 247

DUPLEIX, his account of Margot of France, 219

D'URFE, HONORE, his pastoral, 227

ECCLESIASTICUS, his view of woman, 10

EGYPT, position of women in, 45;
influence of women of, 46;
its acceptance of beauty, 87-88;
the gods of, 87-88

ELEANOR of England, 141

ELEUSINIAN mysteries, 57;
Epiphanies, 72-73

ENGLAND, born of Shakespeare, 182;
divorce in, 204-205;
Puritan, 221;
Elizabethan, 221-222;
Early Stuart, 221;
Cromwellian, 222;
under the Georges, 243

ENNIUS, 105

EPICURUS, 29, 61

ERATO, finds freedom in Lesbos, 46

ERINNA, 47

ERMENGARDE of Narbonne, 160

EROS, degraded by Rome, 104

EURIPIDES, 29

EUROPE, after the fall of Rome, 126;
how influenced by Islam, 141-142;
before the Renaissance, 198-199;
in the eighteenth century, 244-245

EURYDICE and Orpheus, 30

EVE, suggested by Hesiod's Pandora, 40

EVOLUTION, 260

EWALD, on "The Song of Songs," 15

EZ ZAHARA, 164-165

FABIOLA, 147

FAMILY, the, the outcome of a better treatment of, 2

FENELON, and Quietism, 239

FEUDALISM, its origin, 125;
its bad influence on woman, 146;
marriage under, 146-147

FICINO, 203-204

FLORENCE, in the time of Dante, 177

FRAGONARD, 246

FRANCESCA and Paolo, 182

FRANCOIS I, the king of Gallantry, 213, 214;
the Court of, 214

FRIGHT, early man's first sensations, 2

GABRIELLE d'Estrees, 219-220

GALLANTRY, as defined by Montesquieu, 213;
the parody of love, 213;
embellishes vice, 213;
the direct cause of the French Revolution, 213;
adopted by Francois I, 214

GAUTIER, THEOPHILE, his definition of love, 251

GAY Science, the, 164-176;
founded in Aragon, 172

GENIUS, ascetic, 117

GEORGE II of England, 244

GERMANY, at the time of Louis XIV, 239-240;
love in, in the eighteenth century, 240-244;
aping of Louis XIV, 241

GERSON, his catalogue of ravishment, 133

GLYCERA, 57, 58

GORGO, lover of Sappho, 49

GOSPELS, the, 113;
the lost gospels, 113

GRANADA, palaces of, 165

GREECE, worship of Ishtar in, 6;
a gay nation, 28;
and Judaea, contrasted, 28;
had many creeds, but one religion, 28;
amours of, a part of its worship of beauty, 29;
its gods real to it, 29-30;
women in, in Sappho's time, 41-42;
beautiful women deified in, 58;
sale of beauty in, 59;
its decadence, 64

GREEK poetry, its splendors, 61

GREEKS, the, their appreciation of this world's gifts, 57

GREGOIRE DE TOURS, 119, 129

GREGOROVIUS, his description of Rome, 200-201

GUYON, Mme., and Quietism, 237-239

GWYNNE, NELL, 224

HADRIAN, 108

HAEMATOMANIA, 194

HALLAM, his opinion of knight-errantry, 161-162

HARLOTS, in Rome, 80-81

HECATE, 28

HELEN of Troy, her place in poetry, 34-35;
her influence on the Greek people, 35;
her degradation an evil influence, 35;
her idealization a source of inspiration, 35-36;
as viewed by Apollonius of Tyana, 36;
and Menelaus, 36-37;
and Paris, 37;
as a man's property, 37

HENRY IV, of France, 218;
and Gabrielle d'Estrees, 219-220

HEPHAESTOS, 28

HERODOTUS, on Ishtar, 5, 6

HESIOD, his idea of Aphrodite, 31;
Eve suggested by his Pandora, 40

HETAIRA, the, 55

HETAIRAE, the girls of the, 56-57

HELOISE and Abelard, story of, 136-137

HEPTAMERON, the, 209-210

HERMAS, 118

HERMITS, the outcome of Christianity, 116

HOME, the outcome of a better treatment of woman, 2

HOMER, 28;
his influence on Greek thought, 29;
his faith in beauty, 29;
_Iliad_ and _Odyssey_ of, 30;
his idea of Aphrodite, 31;
_Odyssey_ and _Iliad_, morality of, 38;
the sirens of, 39-40

HONOR, the chivalrous meaning of, 143

HORACE, his view of the _Iliad_, 38;
compared with Sappho, 47;
"the little fat man," 98-99;
his art as sung by Ponsard, 99-100

HORUS, 87

HUGO, VICTOR, 213

HUNS, their invasion of Rome, 121

_Iliad_, the, its view of woman, 62-63

IMMORTALITY, love of, 70

INFANTICIDE, in Rome, 118

INQUISITION, founded, 176

ISHTAR, her influence in the world, 4;
history of, 5, 6;
worship of, identical with the Hindu Kama-dasi, 6;
in Greece, 6;
rites of, 6, 7

ISIS, 87, 88

ISLAM, its influence on Europe, 141-142

ISLAMISM, treatment of women under, 169-170

JEHOVAH, the evolution of, among the Jews, 11, 12

JEWS, their view of woman, 10;
their prophets reviled the worship of Ashtaroth, 11, 12;
evolution of Jehovah among the, 11, 12;
their message for Rome, 110-11

JOY, the Parliaments of, 150-163

JUDAEA, did not honor women, 10;
the position of the patriarch in, 10;
and Greece, contrasted, 28

JULIUS II, 202

JUVENAL, 103

KAMA-DASI, the Hindu, identical with worship of Ishtar, 6

KNIGHTHOOD, its meaning, 144

KNIGHT-ERRANTRY, 161-162

KORAN, a precept in, 168-169

LACEDAEMON, 63;
its effect on Sparta and Greece, 63

LAIS, her epitaph, 58;
wealth of, 59

LAURA and Petrarch, 183-188;
the quality of her love, 187-188;
her position between Dante and Boccaccio, 188

LA VALLIERE, 232-233

LEONORA D'ESTE, 208;
her character, 210

LEO X, 201;
his expression of the Papacy, 202

LEPIDUS, 90

LESBOS, the women of, 44-45;
women of, influenced by Egypt, 46

L'ESTOILE, PIERRE DE, 219, 220

LIFE, Definition of, 70

LONDON, in the Georgian period, 243

LONGINUS, his reverence for Sappho, 47

LONGUEVILLE, Mme. de, 245-246

LORENZO, the Magnificent, 200

LOUIS XIV, of France, 232-234;
his mistresses, 232-236;
his kingdom, 236

LOUIS XV, of France, 247

LOVE, absent from Eden, 1;
evolution of, in history, 7, 8;
evil influence of theology on, 8;
the Gospel of, "The Song of Songs" viewed as, 13, 14;
its change in Sappho's time, 54;
Plato's view of, 65-66;
in the _Phaedrus_ of Plato, 66;
in the _Symposium_ of Plato, 66;
argument on, by Plato, 66-67;
not every love divine, 67;
two loves in the human body, 67;
in relation to astronomy, 68;
religion, intermediary of, 68;
duality of, explained by Aristophanes, 68;
Socrates's statement of the essence of, 69-70;
exerted in happiness in immortality, 70;
higher mysteries of, 71;
its value to life, 71-72;
how regarded by Plato, 74;
the new ideal of, through Christ, 111;
dispersed the darkness of the Middle Ages, 138;
how regarded in the Age of Chivalry, 145-146;
exalted under Feudalism, 148;
joy of, its humanizing influence, 150;
Courts of, 155-157;
code of, in chivalry, 153-155;
its merits, 158;
cases of, in chivalry, 158-160;
a picture of, in mediaeval times, 162-163;
the religion of the troubadours, 175;
to Petrarch, 188;
to Dante, 189;
as viewed by Boccaccio, 188-190;
as viewed by Plato, 203;
Platonic, 205-206;
as influenced by Platonism, 205-207;
as influenced by Venice, 207;
as shown by Marguerite of France, 209-210;
a high summit reached in Michael Angelo and Vittoria Colonna, 212;
_non inferiora secutus_, 212;
in the seventeenth century, 213-236;
its modern history opens with laughter, 213;
its melody in Platonism, its parody in gallantry, 213;
always educational, 213;
in Spain, Germany, France, and England in the seventeenth century, 214;
under Francois I, 215;
under Henry IV, of France, 218-222;
its degradation under the Restoration, 224;
the Scudery map of, 228-230;
in the eighteenth century, 237-250;
in Germany in the eighteenth century, 241;
the dawn of its rebirth in the eighteenth century, 245;
the lowest depths of, 249;
changes in form but never in character, 250;
as defined by Gautier, 251;
the subject for philosophy, 251;
its basis, 252;
first analyzed by Plato, 252;
its nature elaborated by Schopenhauer, 252-257;
a manifestation of the Genius of Species, 253;
its nature is will for the purpose of creation, 253;
used by Nature as a means to an end, 254-255;
Nature's veil of illusion, 255;
the manifestation of an instinct, 255;
its purpose, the materialization of a particular being, 256;
wrongly diagnosed by Schopenhauer, 259-260;
its advance in evolution, 260;
modern, 260-261

LOVERS, Socrates's ideal, 171

LUCRETIA, 82

LUCREZIA BORGIA, 204

LUCULLUS, 84

LUTHER, the true founder of modern society, 201

LYCURGUS, his laws on marriage, 44

MACAULAY, 222, 223

MACON, second council of, on woman, 127

MACROBIUS, his description of Roman Saturnalia, 75-76

MACAENAS, lackey of Augustus, 102

MAHABHARATA, the, The Vedic history of love, 7, 8

MAN, early, his attitude toward Nature, 2, 3;
pleasure not known to him, 2

MANU, laws of, on marriage, 8

MARGOT, wife of Henry IV of France, 218-219

MARGUERITE of France, 208;
208-210;
the Heptameron of, 209-210

MARIUS, 120

MARRIAGE, laws of Manu on, 8;
position of women in Greece in, 42;
in Sparta, 44;
in Rome, 79-80;
under the Caesars, 103;
Lex Pappea Poppoea, 103;
as viewed by the Early Christian Church, 114;
St. Sebastian on, 114;
St. Augustine on, 114;
made incumbent by Hebrew law, 116;
St. Paul on the dignity of, 119-120;
under the feudal system, 146-147;
how restricted by the later Church, 147-148;
in days of chivalry, 157

MARY MAGDALEN, 115

MATRIMONY, as interpreted by later Platonism, 205

MEDLIAEVALISM, the prelude to the Renaissance, 198

MEDICI, CATHERINE DE, 217

MENANDER, 57

MENELAUS, and Helen of Troy, 36-37

MICHAEL ANGELO, 202;
his love for Vittoria Colonna, 211-212

MIGNET, 213

MILETUS, convents of, 58

MINSTRELS, the, 164

MITHRA, 104

MODESTY, in the eighteenth century, 246

MOLIERE, his ridicule of the _Precieuses_, 227

MOLINOS, 135;
his Quietism, 237

MOLOCH, 10, 11

MONASTERIES, 128-129

MONTESPAN, Marquise de, 234-235

MONTESQUIEU, his definition of gallantry, 213

MOORS, in Spain, 163-167;
their learning and poetry, 166;
originated chivalry, 167-168;
their power in Europe, 168;
their treatment of women, 169-170

MORBIHAN, the paintings in, 196

MOSES, his view of woman, 10, 11

MOSLEMS, chivalry of, 141

MUHAMMAD, conquers Persia, 139;
the two things he really cared for, 168

NATURE, early man, attitude toward, 2

NAUSICAA, 38

NEBUCHADNEZZAR, 41

NEPENTHE, an Egyptian drug, 36

NINEVEH, its influence on Babylon, 3, 4

NOSTRADAMUS, 153, 155

NUNS, 131

OCTAVIUS, 90;
a model citizen, 93;
his opinion of Cleopatra, 93;
war with Antony, 93-94;
his design against Cleopatra, 95;
defeated by Cleopatra's death, 95-96

ODYSSEUS, 38;
Homer's service to, 38

_Odyssey_, the, its view of woman, 63

OLYMPUS, kindly to its worshippers, 30;
influence of the gods of, on Greek mind, 33

OMPHALE, 56

ORPHEUS, and Eurydice, 30

OSIRIS, 87, 88

OVID, his picture of Sappho, 51;
his "Art of Love," 100;
poet of pleasure, 100-101;
his banishment, 101

PALLAS, 59

PALMER, BARBARA, 224

PANDORA, 40;
picture of, of Chaldaean origin, 40

PANTHEON, Roman, a lupanar, 105

PAPACY, the, its war against the troubadours, 176;
as expressed by Leo X, 202

PARIS, and Helen, 37

PARIS, love in, under Francois I, 215

PATRIARCH, the, his position in Judaea, 10

PAUL III, 202

PAUL, St., his humiliation of woman, 114;
on the dignity of marriage, 119-120;
his view of Christianity, 134-135

PERICLES, his relation with Aspasia, 56;
his deification, 61;
Age of, the period of Greek decline, 61

PERSEUS, on Roman thought and life, 104

PETRARCH, his poetry, 172;
and Laura, 183-188;
and Dante compared, 186-187;
his love for Laura, 187-188

PHAEDRUS, 73-74;
its theory of Beauty, 73-74

PHAON, his relation with Sappho, 49-51

PHEIDIAS, influence of his Zeus on AEmilius Paulus, 31-32

PHILIP of Macedon, 63

PHILIPPUS, 57

PHOENICIA, furnished girls for Greek harems, 6

PHRYNE, 57;
as Aphrodite, 57;
her acquital before the Areiopagus, 57-58;
Praxiteles's statue of, 58;
her wealth, 59

PINDAR, 61

PLATO, his opinion of Sappho, 47;
healer of the mind, 65;
his teaching, 65;
his view of love, 65-66;
his _Phaedrus_ and _Symposion_, 65-66;
his _Phaedrus_, 73-74;
his theory of beauty in the _Phaedrus_, 73-74;
his _Republic_, 202;
his _Symposion_, 203

PLATONISM, its view of matrimony interpreted, 205;
its influence on love, 206-207;
its three saints, 201;
the melody of love, 213;
beautifies virtue, 213

PLEASURE, a later growth in man, 2

POMPADOUR, Mme. de, 247

POMPEIA, 85

PONSARD, his poem on Horace, 99-100

PRAXITELES, his Aphrodite, 32-33;
his statue of Phryne, 58

PROPERTIUS and Cynthia, 98

PROVENCAL, poetry, 171-172;
the foundation of Dante and Petrarch, 172

PROVENCE, its troubadourian dogmas, 175-176

PSYCHE, story of, 30

PUBLIUS CLAUDIUS, 85

QUEROUAILLE, LOUISE DE LA, 224

QUIETISM, the teaching of, 237-289

RADEGONDE, Story of, 130-131

RAMBOUILLET, Hotel de, 225

RAMBOUILLET, Madame de, 225-226;
her influence, 227

RAPHAEL, 202

RAVAILLAC, 221

RAYMOND, Lord, of Castel-Roussillon, 162-163

REFORMATION, the, its influence on love, 201

RELIGION, love's intermediary, 68

RENAISSANCE, the, due to Greek thought, 60;
woman under, 151-152;
198-212;
the three Graces of, 208

RENAN, on "The Song of Songs," 15

RESTORATION, the time of, 222-223

RETZ, GILLES DE, 191-197

REVOLUTION, the French, the effect of Gallantry, 213

RHODOPIS, story of her relation with Charaxus, 45-46;
the original of Cinderella, 45

RICHELIEU, 248

ROLAND, the story of, 142-143

ROMANS, their primal characteristics, 75-76;
the Saturnalia of, 75-76

ROME, mission of, 75;
love secondary in, 75;
its treatment of the strange gods, 76-77;
its attitude to slaves and children, 77;
its treatment of women, 77-78;
St. Augustine's view of, 82;
puritan in poverty, 82-83;
Sylla's immoral influence on, 83-84;
Catiline's bad influence on, 84-85;
the Triumvirate of, 90;
in the Augustan age, 101-106;
amusements of, 101;
under the Emperors, 101-109;
degraded Eros into Cupid, 104;
degraded Aphrodite into Venus, 104;
later gods of, 104-105;
degraded under Imperialistic sway, 105;
its Pantheon a lupanar, 105;
its delight in sensuality, 106-107;
its palaces abandoned to orgies, 106-107;
more abandoned than Nineveh or Babylon, 108;
Imperialistic, compared with age of Pericles, 109;
first barbarian who invaded, 110;
the message of the Jews for, 110-111;
persecution of early Christians, 118-119;
its fall, 120;
its hatred of Christianity, 120;
invaded by the Huns, 121;
its antiquity dead, 121;
the elements that went to make its greatness, 125;
its dissolution, 125;
European darkness after fall of, 126-127;
as described by Gregorovius, 200-201;
under the Papacy, 201

ROUND Table, Knights of, 152

ROUSSILLON, GERARD DE, 159

RUY BLAS, 157-158

SADE, Marquis de, 248-249

SALAMIS, battle of, 60;
its influence on Greece, 60

SALVATION, in weakness, 134

SAPPHO, 41-45;
how appreciated by the ancients, 47;
the girl Plato, 47;
poems of, 48;
sources of Odes of, 48;
portraits of, 48-49;
lover of Atthis, 49;
lover of Gorgo, 49;
contemporary knowledge of, 49;
her relation with Phaon, 49-50;
as told by Swinburne, 50;
as pictured by Ovid, 51;
emancipated love, 53;
her singing of love, 54;
her influence on the relation of women, 55

SAUVAL, 215

SCHEHERAZADE, 140

SCHOPENHAUER, his exposition of love, 252-257;
his error, 259-260

SCIENCE, the Gay, 150-151;
164-176;
founded in Aragon, 172

SCUDERY, Mlle. de, 227;
her map of love, 228-230

SEMIRAMIS, her influence on Babylon, 3

SENECA, 103;
his condemnation of vice, 108-109

SEVILLE, palaces of, 165

SHAKESPEARE, his influence, 182

SIRENS, the Homeric, 39-40

SLAVES in Rome, 77

SOCIETY, after the fall of Rome, 126-127

SOCRATES, his statement of the essence of love, 69-70;
his ideal lovers, 71-72;
his discourse on love, 70-72;
117

SOLOMON, his view of woman, 11;
wholly Babylonic, 13

SOLON, his opinion of Sappho, 47

"SONG OF SONGS," The, the Gospel of love, 13, 14;
exposition of, as a drama of love, 14, 15;
reset as a love drama, 15-27

SOPHOCLES, 61

SORROW, a sin, 150

SPAIN, the home of Moorish chivalry, 170-171;
at the close of the seventeenth century, 231-233;
Court of, at end of seventeenth century, 232

SPARTA, condition of women in, 43-44;
and Athens, rivalry between, 60-61

ST. AUGUSTINE, his view of Rome, 82;
on marriage, 114

ST. BASILIUS, his praise of Homer, 38

STOICISM, in Rome, 108

STRABO, on Ishtar, 5, 6;
his view of Sappho, 47, 49

ST. SEBASTIAN, on marriage, 114

SUETONIUS, his character of Caligula, 102;
his Prince and Beast, 107

SWINBURNE, compared with Sappho, 47;
his "Ode to Aphrodite," 50

SYLLA, his moral destruction of Rome, 83-84

TACITUS, on women, 81

TANIT, 5

TASSO, 210;
his love for Leonora d'Este, 210-211

TENDERNESS-on-Sympathy, in Germany, 241

TENNYSON, his opinion of Dante, 181

TERTULLIAN, 103

THAIS, monument to, 58

THEBES, 63;
its fall, 61

THEMISTOCLES, son of, 61-62

THEOLOGY, its base influence on love, 8

THERESA, St., story of, 132-133

TIBERIUS, his laws on women, 81

TOURNAMENTS, 144-145

TRISTRAM and Isaud, 144

TROUBADOURS, the, 172-174;
their religion, 175;
opposed by the Papacy, 176

VEDAS, the, on love, 7, 8;
the poetry of, deformed by Brahmanism, 9

VENICE, its evil influence on love, 207

VENTADOUR, BERNARD DE, 173

VENUS, worship of, 6;
name of Hebrew origin, 7;
her indifference to mortal aspirations, 33-34

VERONESE, 132

VERSAILLES, 232, 235

VESPASIAN, 108

VIRGIN, the, aspirations to, 133;
the _Regina angelorum_, 133;
reflected in art, 134

VIRGINIA, 82

VITTORIA COLONNA, 208;
her character, 211

VOLTAIRE, his opinion of the _Divina Commedia_, 181

WALTERS, LUCY, 224

WESTPHALIA, Peace of, 240

WIDOWS, under code of chivalry, 161

WIVES, treatment of, in Sappho's time, 53-54

WOMAN, early treatment of, 1, 2;
family life, the outcome of better treatment of, 2;
common property once, 2;
man's early treatment of, 2;
not honored in Judaea, 10;
incarnated sin to the Jews, 10;
as viewed by Ecclesiasticus, 10;
as viewed by Moses, 10, 11;
as viewed by Solomon, 11;
worshipped in the Renaissance, 15;
a man's chattel, 37;
as viewed by Homer, 39-40;
beginning of her emancipation, 40;
what she represented in Greece, 58;
her development through Aspasia, 62;
how viewed by the _Iliad_, 62-63;
how viewed by the _Odyssey_, 62-63;
treatment of, by Rome, 77-78;
her legal and actual position in Rome, 78;
her supremacy in Rome, 78-79;
her position stated by Cato, 79;
position of, in Rome compared with her position in Greece, 79;
hampered by Roman laws, 80-81;
Christ's opinion of, 113;
little thought of by St. Paul, 114;
her treatment of Christ, 115;
condition of, in dark ages, 127;
how regarded by the second council of Macon, 127;
St. Chrysostom on, 128;
retreat to cloister, 129;
legend of a, 131-132;
her enfranchisement in the Middle Ages, 135-136;
her condition in the Crusade times, 141;
the arbiter of knightly honor, 143-144;
badly influenced by Feudalism, 146;
Courts of Love for, 155-157;
Code of Love for, 153-155;
marriage of, in days of chivalry, 157;
her position in days of chivalry, 158;
knightly homage for, 158-159;
widows under code of chivalry, 161;
position of, in Italy, 161;
beloved by Muhammad, 168;
the Koran on, 168-169;
Moorish treatment of, 169-170;
seclusion under Islamism, 169-170;
her position in Italy in Bembo's time, 204-205

WOMEN, lost in the deluge, 10;
in Greece in Sappho's time, 41-42;
of Lesbos, 44-45;
Sappho's influence on, 55;
deification of, in Greece, 58;
Tacitus on, 81;
laws of Tiberius on, 81;
married, reverenced in Rome, 81-82;
Caesar's treatment of, 85;
as brides of Christ, 133;
in Germany in eighteenth century, 242;
morals of, in Germany, 242;
in the eighteenth century, 246

XANTIPPE, 117

ZEND AVESTA, the decalogue of the, 150

Footnotes:

[1] Herodotus, I., 199.

[2] Strabo, XVI., xi., 532. Baruch, VI. Justinus, XVIII. St. Augustin: Civit. Dei, IV., 10. Eusebius: Vita Constantini, III., 53-56. _Cf._ Juvenal, Satir. 9: Nam quo non prostat femina templo?

[3] Renan: Le Cantique des Cantiques.

[4] Paraleipomena, XIII.

[5] Philostratus: Apollonius Tyanensis, IV., 16.

[6] Ethica S. Basilii.

[7] Berard: Les Pheniciens et l'Odyssee.

[8] Opera et Dies, 70.

[9] Xenophon: de Republica Lacedaemoniorum.

[10] Rossetti, D. G.

[11] Epistolae Heroidum, XV.

[12] Athenaeus, XIII. Musonius: de Luxu. Becker: Charikles.

[13] Saturnalia, III., 9.

[14] Leg. XII Tabularum, Tab. quinta. "Veteres voluerunt foeminas etiam perfectae aetatis, propter animi laevitatem, in tutela esse. Itaque, si quis filio filiaeve testamento tutorem dederit, et ambo ad pubertatem pervenerint, filius quidem desinit habere tutorem, filia vero nihilominus in tutela permanet."

[15] Valerius Maximus, II., i. Pliny, XIV., 13.

[16] "Juris humani et divini communicatio."--Modestin.

[17] Leg. XII. Tabularum. Valerius Maximus, VI., i. Livy, X., 31; XXV., 2. Tacitus: Annal., II., 85. Ulpianus: de Ritu Nuptiarum.

[18] Cicero: de Arusp. Quod in agro Latiniensi auditus est strepitus cum fremitu. _Ibid_: Providete ne reipublica status commutetur.

[19] Michelet: Histoire Romaine. Saltus: Imperial Purple.

[20] Plutarch: Antonii vita. _Cf._ Michelet, _op. cit._

[21] Suetonius: Augustus, XVIII. Velleius Paterculus, II. lxxxiii. Vergil: AEneid, VIII. Horace: Epod., 9.

[22] Cod. 2, de inutil. Stipulat.

[23] Matthew xvi. 21.

[24] Stromata, III., 6-9.

[25] Timothy ii. 11-12. 1 Corinthians ix. 9. 1 Corinthians vii. 38.

[26] Concil. Trident., sess. XXIV., canon 10.

[27] Augustin: De bono conjugio.

[28] Matthew xix. 12. Revelations xiv.

[29] St. Justin: Apolog., I., 14, 35.

[30] Clement: Strom., III., 6. Hermas: Similit., IX., ii. "Nobiscum dormi non ut maritus, sed ut frater." Hermas: Visio, I., 2. "Conjugi tuae quae futura est (incipit esse) soror tua."

[31] Boetius, Lib. XVII. Quidam dominus quem vidi, primam sponsarum carnalem cognitionem ut suam petebat. Du Cange: _Marchetum_. Marcheto mulieris dicitur virginalis pudicitiae violatio et delibatio.

[32] Recits des Temps Merovingiens.

[33] Acta Sanctorum.

[34] Michelet: Histoire de France.

[35] I Corinthians xii. 7-9.

[36] Michaud: Histoire des Croisades.

[37] Eginhard: Vita Karoli IX.

[38] Summa Hostiensis, IV. De Sponsalibus.

[39] Beaumanoir, LVII. "Tout mari peut battre sa femme, pourvu que ce soit moderement et sans que mort s'ensuivre."

[40] St. Jerome: Vita S. Fabiolae.

[41] Juris Pontificii Analecta.

[42] Ste. Palaye: L'ancienne Chevalerie.

[43] Maitre Andre, chapelain de la cour royale de France. Manuscrit de la Bibliotheque nationale, No. 8758.

[44] "Des personnages de grands renoms estant venus visiter le pape Innocent III a Avignon, furent ouir les definitions et sentences d'amour prononcees par les dames."--Nostradamus.

[45] Martial d'Auvergne: Les Arrets d'Amour.

[46] Assises de Jerusalem.

[47] Conde: Historia de la dominacion de los Arabes en Espana.

[48] "Ex Arabibus versum simili sono concluendorum artem accepimus." Huet.

[49] "De orden del cardenal Cisneros se abrazaron mas de ochenta mil volumenes como si no tuvieran mas libros que su Alcoran."--Aledres; Descripcion de Espana.

[50] "... Fue muy buen caballero, y se decia de el que tenia las diez prendas que distinguen a los nobles y generosos, que consisten en bondad, valentia, caballeria, gentileza, poesia, bien hablar, fuerza, destreza en la lanza, en la espada y en el tirar del arco." Conde, II., 63.

[51] "Dans les pays soumis a l'Islam on ne voit aucune femme publique."--Viardot: Hist. des Arabes.

[52] Conde, II., 93.

[53] Escolano: Historia de Valencia. "La lengua maestria de la Espana es la lemosina."

[54] "Con l'altre donne mia vista gabbate."

[55] Epistolae sine titulo.

[56] Lobineau: Histoire de Bretagne.

[57] Manuscrit de la Bibl. nationale, No. 493, F.

[58] Saltus: The Pomps of Satan.

[59] Michelet: Hist. de France.

[60] Luther: Tisch-Reden.

[61] Castiglione: Il Cortegiano. Ficino: Il comento sopra il convito.

[62] Firenzuola: Ragionamenti.

[63] Sauval: Memoires Historiques concernant les amours des rois de France.

[64] Guiffrey: "Lettres inedites."

[65] Tallemant des Reaux: Historiettes.

[66] Dupleix: Histoire de Louis XIII.

[67] Pierre de l'Estoile: Memoires et journaux.

[68] Macaulay: "History of England."

[69] Saint-Victor: L'Espagne sous Charles II.

[70] Menzel: Germany.

[71] Earl Malmesbury's Diaries and Correspondence.

[72] Scherr: Deutsche Kulturgeschichte.

[73] Hervey: Memoirs.

[74] Goncourt: La Femme au dix-huitieme siecle.

[75] "Il lui fit sept enfants sans lui dire un mot."--d'Argenson.

[76] Die Welt als Wille und Vorstellung.

Transcriber's Notes:

Passages in italics are indicated by _underscore_.

Superscripted letters are shown in {brackets}.

Some quotes are opened with marks but are not closed. Obvious errors have been silently closed, while those requiring interpretation have been left open.

The following misprints have been corrected:
"at" corrected to "as" (page 131)
"hubsands" corrected to "husbands" (page 169)
"Wmen" corrected to "Women" (page 215)
"it" corrected to "is" (page 260)
"Sapho" corrected to "Sappho" (index)
"at" corrected to "as" (index)
"teh" corrected to "the" (index)

The following spellings have been standardized in the index:
"Heloise" standardized to "Heloise"
"Muhammedanism" standardized to "Muhammadanism"
"Islam" standardized to "Islam"
"HEPTAMERON" standardized to "HEPTAMERON"
"MUHAMMED" standardized to "MUHAMMAD"
"GERARD" standardized to "GERARD"
"SCUDERY" standardized to "SCUDERY"
"Mohammed" standardized to "Muhammad"