Historia Amoris: A History of Love, Ancient and Modern

by Edgar Saltus

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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]

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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?