Historia Amoris: A History of Love, Ancient and Modern. Saltus Edgar
is beautiful had its apotheosis then. Whatever was superb found there its home. Athens had risen to her full height. Salamis had been fought. A handful of athletes had routed Asia. Reverse the picture and the glare could not have been. Its aurora would have swooned back into darkness. But such was the luminousness it acquired that one ray, piercing the mediæval night, created the Renaissance, art’s rebirth, the recall of antique beauty.
Salamis lifted Greece to the skies. In the return was a new epoch, the most brilliant the world has known, a brief century packed with the art of ages, filled to the tips with grace, lit with a light that still dazzles. It was too fair. Willed by destiny, it menaced the supremacy of the divine. “But by whom,” Io asked, “is Destiny ruled?” “By the Furies,” was the prompt reply.
They were there. From the depths of the archaic skies they were peering, prepared to pounce. After one war, another. After the rout of incoherent Persia, a duel between Athens and Sparta, a duel of jealousy, feminine in rancor, virile in strength, from which Sparta backed, yet only to return and fight again, only to fall at last as Athens did, as Thebes did too, beneath the might of Macedon, expiring all of them in those convulsions that summoned Rome.
Meanwhile there was but light. Death had not come. In between was the unexampled reign of beauty during which, after Æschylus and Pindar, came the splendors of Sophocles, the magnificence of Euripides, Socratic wisdom, and the rich, rare laugh of Aristophanes. That being insufficient, there was Pheidias, there was Plato, art at its highest, beauty at its best, and, that the opulent chain they formed might not sever too suddenly, there followed Praxiteles, Apelles, Aristotle, Epicurus, and Demosthenes. Even with them that chain could not end. Intertwisting with the coil of death, it Hellenized Asia, Atticized Alexandria, girdled Rome, resting in the latter’s Lower Empire until recovered by the delighted Renaissance.
The names of the Periclean age are high. There is a higher one yet, that of Pericles. Statesman, orator, philosopher, soldier, artist, poet, and lover, Pericles was so great that, another Zeus, he was called the Olympian. If to him Egeria came, would it not, a poet somewhere asked, be uncivil to depict her as less than he? It would be not only uncivil but untrue.
Said Themistocles, “You see that boy of mine? Though but five, he governs the universe. Yes, for he rules his mother, his mother rules me, I rule Athens and Athens the world.” After Themistocles it was Pericles’ turn to govern and be ruled. His sovereign was Aspasia.
Aspasia had come from Miletus with another hetaira to Athens which her companion vacated to be bride of a Thessalian king, but where she became the wife of one beside whom mere kings were nothing. It was her beauty that first attracted Pericles. Beauty does attract, but only graciousness can detain. In the home of Pericles there was none, a woman merely of the Xantippe type from whom he separated by common consent and put Aspasia, not in her inferior place, but on a pedestal before which he knelt. Aspasia became not merely his wife but his inspiration, his comrade, his aid. She worked for him and with him. She encouraged him in his work, accompanied him in his battles, consoled him in his fatigues, entertained his friends, talked philosophy with Socrates, frivolity with Alcibiades, art with Pheidias, but love to him, displaying what Athens had socially never seen, the spectacle of delicacy, culture, wit, beauty, and ease united in a woman, and that woman a woman of the world.
The sight, highly novel, established a precedent and with it fresh conceptions of what woman might be. In the Iliad, she was money. Money has a language of its own. In the enchanted islands of the Odyssey she was charm. Charm has a more distinct appeal. In Lesbos she was emancipated and that made her headier still. But in the opulent Athenian nights Aspasia revealed her not physically attractive merely, not personally alluring only, not simply free, but spirituelle, addressing the mind as well as the eye, inspiring the one, refining the other, captivating the soul as well as the senses, the ideal woman, comrade, helpmate, and sweetheart in one.
Like the day it was too fair. Presently the duel occurred. Lacedæmon, trailing the pest in her tunic, ravaged the Eleusinian glades. Pericles died. Aspasia disappeared. The duel, waning a moment, was resumed. It debilitated Sparta, exhausted Athens, and awoke Thebes, who fell on both but only to be eaten by Philip.
It would have been interesting to have seen that man and his Epeirote queen who hung serpents about her, played with them among poisonous weeds and who, because of another woman, killed her king, burned her rival alive, and gave to the world Alexander.
It would have been more interesting still to have seen the latter when, undermined by every vice of the vicious East, with nothing left to conquer, with no sin left to commit, with no crime left undone, he descended into the great sewer that Babylon was and there, in a golden house, on a golden throne, in the attributes of divinity was worshipped as a god. Behind him was a background of mitred priests and painted children, about him were the fabulous beasts that roamed into heraldry, with them was a harem of three hundred and sixty-five odalisques apportioned to the days of the year, while above swung the twelve signs of the zodiac. In that picture Rome was to find the prototype of her Cæsars, as in it already Hellas has seen the supplanting of Aphrodite by Ishtar.
Greece, still young, lingered briefly, then without decrepitude, without decadence, ceased, nationally, to be. Aphrodite, young too, died with her. As Venus Pandemos Rome evoked her. The evocation was successful. Venus Pandemos appeared. But even from Olympus, which together with Hellenic civilization, Rome absorbed, Aphrodite had already departed. Those who truly sought her found her indeed, but like the art she inspired only in marble and story.
VI
THE BANQUET
It used to be a proverb that Apollo created Æsculapius to heal the body and Plato to heal the soul. Plato may have failed to do that. But he heightened its stature. It has been loftier since he taught. In his teaching was the consummation of intellect. His mind was sky-like, his speech perfection. Antiquity that thought Zeus must have revealed himself to Pheidias, thought, too, that should the high god deign to speak to mortals, it would be in the nightingale tongue of refinement which Plato employed. The beauty of it is not always apprehensible. His views, also, are not always understood. Yet an attempt must be made to supply some semblance of the latter because of the influence they have had.
“I know but one little thing,” said Socrates. “It is love.” Socrates was ironical. That which it pleased him to call little, Plato regarded as a special form of the universal law of attraction. His theories on the subject are contained in the Phædrus and the Symposion, two poetically luxurious works produced by him in the violet-crowned city during the brilliant Athenian day, before Socrates had gone and Sparta had come.
The Symposion is a banquet. A few friends, Phædrus and Pausanias, men of letters; Eryximachus, a physician; Aristophanes, the poet; Socrates, the seer, have been supping at the house of Agathon. By way of food for thought love is suggested. Discussion regarding it follows, in which Socrates joins – a simple expedient that enabled Plato to put in his master’s mouth the æsthetic nectar of personal views of which the real Socrates never dreamed.
Among the first disputants is Phædrus. In his quality of man of letters he began with extravagant praise of Eros, whom he called the mightiest of all gods, the chief minister of happiness.
To this, Pausanias, also a literary man and therefore indisposed to agree with another, objected. “Phædrus would be right,” he said, “if there were but one Eros. But there are two. Love is inseparable from Aphrodite. If there were only one Aphrodite there would be only one love. But there are two Aphrodites. Hence there must be two loves. One Aphrodite is Urania or celestial, the other Pandemos or common. The divinities should all be lauded. Still there is a distinction between these two. They vary as actions do. Consider what we are now doing, drinking and talking. These things in themselves are neither good nor evil. They become one or the other in accordance with the way in which we do them. In the same manner, not every love, but only that which is inherently altruistic, can be called divine. The love inspired by Aphrodite Pandemos is essentially common. It is such as appeals to vulgar natures. It is of the senses, not of the soul. Intemperate persons experience this love, which seeks only its own gross end. Whereas the love that comes of Aphrodite Urania has for object the happiness and improvement of another.”
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