NO LOVE-STORIES
But Mr. Lecky, ignoring, like most writers, the enormous difference between conjugal and romantic love, forgets to notice the absolute silence of Greek literature on the subject of pre-matrimonial infatuation. Not one of the Greek tragedies is a “love-drama”; romantic love does not appear even in the writings of Euripides, who has so much to say about women, and who named most of his plays after his heroines. Had Love been known to Sophokles and Euripides, as it was known to Shakspere and Goethe, we should no doubt have a Greek Romeo and Juliet and a Greek Faust. For although there were certain limitations as to the scope and the dramatis personæ of a Greek play, there was nothing whatever to exclude a love-story. And when we consider how the sentiment of Love colours all modern literature; how almost impossible it is for a play or a novel to succeed unless it embodies a love-story: the absolute ignoring of this passion in Greek literature forces on us the inevitable conclusion that Romantic Love was unknown to them, or only so faintly developed as to excite no interest whatever.
And this conclusion harmonises with the dictum of the best Greek scholars. It is true that Becker, in his Charikles, referring to the frequency with which the comedians introduce a youth desperately enamoured of a girl, faintly objects to the statement that “There is no instance of an Athenian falling in love with a free-born woman, and marrying her from violent passion,”—made by Müller in his famous work on the Dorians. But he makes the fatal admission that “Sensuality was the soil from which such passion sprang, and none other than a sensual love was acknowledged between man and wife.” No one, of course, would deny that sensual passion prevailed in Athens; but sensuality is the very antipode of Romantic Love.
WOMAN’S POSITION
How are we to account for this anomaly—the absence of sexual romance in a nation which was so passionately enamoured of Beauty in its various forms?
The answer is to be found in the non-existence of opportunities for courtship, and the degraded position of woman. The following sentences, culled at random from Becker’s classical work, show how the Greek men regarded their women, whom they considered inferior to themselves in heart as well as in intellect. Iphigenia herself is made to admit by Euripides that one man is worth more than a myriad of women:—
εἶς γ’ ανὴρ κρείσσων γυναικῶν μυρίων.
“The ἀρετή (virtue) of which a woman was thought capable in that age differed but little from that of a faithful slave.” “Except in her own immediate circle, a woman’s existence was scarcely recognised.” “It was quite a Grecian view of the case to consider a wife as a necessary evil.” "Athenians, in speaking of their wives and children, generally said τέκνα καὶ γυναῖκας, putting their wives last: a phrase which indicates very clearly what was the tone of feeling on this subject" (Smith).
Women “were not allowed to conclude any bargain or transaction of consequence on their own account,” though Plato urged that this concession should be made to them; and it was even “enacted that everything a man did by the counsel or request of a woman should be null.” “There were no educational institutions for girls, nor any private teachers at home.” “Hence there were no scientifically-learned ladies, with the exception of the Hetæræ.”