INDEX
Abailard and Héloïse, 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]
Æmilius Paulus, [83]
Æsculapius, 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 Cæsars, [64]
Albigenses, the, [175]
Anacreon, his treatment of love, [54];
compared with Sappho’s singing, [54]
Anaïtis, [5]
André, Maître, [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 Judæa, [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]
Béranger, on Society, [249]
Bertheflede, story of, [125]
Bluebeard, [191-197];
an example of hæmatomania, [194-196]
Boccaccio, [177], [178];
the Decameron of, [188-190];
his work the signal for the Renaissance, [189-190]
Bœotia, 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]
Brantôme, [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]
Cæsar, Julius, his treatment of women, [85];
his temperament, [89];
Cato’s opinion of, [89];
his treatment of Cleopatra, [89]
Cæsars, 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 Cæsar, [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]
Chaldæa, 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 Cæsar, [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 Abbé d’Aubignac, [229]
Cordova, Caliphs of, [164-165]
Corinna, [100]
Corinth, the hetairæ of, [56];
convents of, [58]
Corneille, his Rodrigue and Chimène, [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 Provençal 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, Abbé, 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 Cæsars, [103];
how obtained under the Cæsars, [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’Urfé, Honoré, 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 Islâm, [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]
Fénélon, 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]
François I, the king of Gallantry, [213], [214];
the Court of, [214]
Fright, early man’s first sensations, [2]
Gabrielle d’Estrées, [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 François I, [214]
Gautier, Théophile, 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 Judæa, 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]
Grégoire de Tours, [119], [129]
Gregorovius, his description of Rome, [200-201]
Guyon, Mme., and Quietism, [237-239]
Gwynne, Nell, [224]
Hadrian, [108]
Hæmatomania, [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’Estrées, [219-220]
Hephæstos, [28]
Herodotus, on Ishtar, [5], [6]
Hesiod, his idea of Aphrodite, [31];
Eve suggested by his Pandora, [40]
Hetaira, the, [55]
Hetairæ, the girls of the, [56-57]
Héloïse and Abelard, story of, [136-137]
Heptaméron, 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]
Islâm, 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]
Judæa, 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]
Lacedæmon, [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 Vallière, [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 Phædrus 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 mediæval 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 François I, [215];
under Henry IV, of France, [218-222];
its degradation under the Restoration, [224];
the Scudéry 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]
Macænas, lackey of Augustus, [102]
Mahabhârata, 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 Heptaméron 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 Cæsars, [103];
Lex Pappea Poppœa, [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]
Medliævalism, 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]
Molière, his ridicule of the Précieuses, [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 Chaldæan 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 François I, [215]
Patriarch, the, his position in Judæa, [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]
Phædrus, [73-74];
its theory of Beauty, [73-74]
Phaon, his relation with Sappho, [49-51]
Pheidias, influence of his Zeus on Æmilius Paulus, [31-32]
Philip of Macedon, [63]
Philippus, [57]
Phœnicia, 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 Phædrus and Symposion, [65-66];
his Phædrus, [73-74];
his theory of beauty in the Phædrus, [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]
Provençal, 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, Hôtel 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, Gérard 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]
Scudéry, 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 Judæa, [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];
Cæsar’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] Bérard: Les Phéniciens et l’Odyssée.
[8] Opera et Dies, 70.
[9] Xenophon: de Republica Lacedæmoniorum.
[10] Rossetti, D. G.
[11] Epistolæ Heroïdum, XV.
[12] Athenæus, XIII. Musonius: de Luxu. Becker: Charikles.
[13] Saturnalia, III., 9.
[14] Leg. XII Tabularum, Tab. quinta. “Veteres voluerunt fœminas etiam perfectæ ætatis, propter animi lævitatem, in tutela esse. Itaque, si quis filio filiæve 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: Æneid, 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 tuæ quæ 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 pudicitiæ violatio et delibatio.
[32] Récits des Temps Mérovingiens.
[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 modérément et sans que mort s’ensuivre.”
[40] St. Jerome: Vita S. Fabiolæ.
[41] Juris Pontificii Analecta.
[42] Ste. Palaye: L’ancienne Chevalerie.
[43] Maître André, chapelain de la cour royale de France. Manuscrit de la Bibliothèque nationale, No. 8758.
[44] “Des personnages de grands renoms estant venus visiter le pape Innocent III à Avignon, furent ouïr les definitions et sentences d’amour prononcées par les dames.”—Nostradamus.
[45] Martial d’Auvergne: Les Arrêts d’Amour.
[46] Assises de Jérusalem.
[47] Conde: Historia de la dominacion de los Arabes en España.
[48] “Ex Arabibus versum simili sono concluendorum artem accepimus.” Huet.
[49] “De orden del cardenal Cisneros se abrazaron mas de ochenta mil volùmenes como si no tuvieran mas libros que su Alcoran.”—Aledrès; Descripcion de España.
[50] “... Fue muy buen caballero, y se decia de él que tenia las diez prendas que distinguen à 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 à 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 España es la lemosina.”
[54] “Con l’altre donne mia vista gabbate.”
[55] Epistolæ 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: Mémoires Historiques concernant les amours des rois de France.
[64] Guiffrey: “Lettres inédites.”
[65] Tallemant des Reaux: Historiettes.
[66] Dupleix: Histoire de Louis XIII.
[67] Pierre de l’Estoile: Mémoires 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-huitième siècle.
[75] “Il lui fit sept enfants sans lui dire un mot.”—d’Argenson.
[76] Die Welt als Wille und Vorstellung.
Transcriber’s Notes:
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 spellings have been standardized in the index:
“Heloïse” to “Héloïse”
“Muhammedanism” to “Muhammadanism”
“Islam” to “Islâm”
“Heptameron” to “Heptaméron”
“Muhammed” to “Muhammad”
“Gerard” to “Gérard”
“Scudery” to “Scudéry”
“Mohammed” to “Muhammad”