Romantic Love and Personal Beauty - Henry T. Finck

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      It is one of the most remarkable facts in the history of Love and of social philosophy that Plato, the most modern of all ancient thinkers, foresaw the importance of pre-matrimonial acquaintance as the basis of a rational and happy marriage choice long before any other writer. Making allowance for the fact that Greek notions as to what is within “the rules of modesty” differed from our own, the following passage cannot be too deeply pondered: “People,” Plato tells us in the sixth book of the Laws (p. 771), “must be acquainted with those into whose families and to whom they marry and are given in marriage; in such matters as far as possible to avoid mistakes is all-important, and with this serious purpose let games be instituted, in which youths and maidens shall dance together, seeing and being seen naked, at a proper age and on a suitable occasion, not transgressing the rules of modesty.”

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      Marriages in Greece were often arranged for girls while they were mere children, of course without any reference to their choice, since they were looked upon as the property of the father, who could dispose of them at his pleasure. Besides these early betrothals there was an obstacle to free choice in the Athenian law which forbade a citizen under very severe penalties to marry a foreigner. And again, “In the case of a father dying intestate, and without male children, his heiress had no choice in marriage; she was compelled by law to marry her nearest kinsman, not in the ascending line. … Where there were several co-heiresses, they were respectively married to their kinsmen, the nearest having the first choice”—a law resembling one in the Jewish code, and exemplified by Ruth, as pointed out in Smith’s Dictionary.

      How Sexual Selection was rendered impracticable in Greece is further shown in the following citations from Becker: “The choice of the bride seldom depended on previous, or at least on intimate acquaintance. More attention was generally paid to the position of a damsel’s family, and the amount of her dowry, than to her personal qualities.” "It was usual for a father to choose for his son a wife, and one perhaps whom the bridegroom had never seen." “Widows frequently married again; this was often in compliance with the testamentary dispositions of their husbands, as little regard being paid to their wishes as in the case of girls.”

      Thus we see that three causes combined to prevent the growth of Romantic Love in Greece—the degraded position of women, the absence of direct Courtship, and the impossibility of exercising Individual Preference.

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      That the absolute seclusion and chaperonage of the young women, and their consequent ignorance and insipidity, were the reasons why they could neither feel nor inspire Romantic Love, is shown by the fact that there existed in Greece in the time of Perikles a mentally superior class of women who appear to have aroused Love, or something very like it, by means of the artistic and intellectual charms which they united with their physical beauty. These women were called Ἡταίραι, or companions, evidently to distinguish them from the domestic women who were no “companions” after the first charm of novelty had worn away: a state of affairs for which of course the men themselves, who gave them no education and locked them up, were to blame.

      What seems paradoxical is that these women, who were morally inferior to the others, should have been the first to inspire in men a more refined sort of Love; but the paradox is rendered the more probable by the circumstance that in India, likewise, we found the first traces of Romantic Love among the Bayaderes, a class corresponding to the Hetæræ.

      There is reason to believe that Aspasia, who aided the greatest statesman of antiquity in writing his stirring speeches, inspired not only him but other great contemporaries with true Romantic passion—which they were enabled to feel because men of genius are not only intellectually but also emotionally ahead of their time.

      Diotima was another of these women. She was also revered as a prophetess, and is credited by Plato with having given Sokrates, and through him Greece, the first adequate discourse on Love—a discourse, we may add, in which some flashes of true modern insight are mingled with the curiously confused notions of the Greeks on the subject of Love and Friendship. What these notions were is best seen by briefly considering the peculiarities of

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      On this subject the most incorrect and absurd notions universally pervade modern literature and conversation. As commonly understood, “Platonic Love” means a friendship between a man and a woman from which all traces of passion are excluded. Such a notion is utterly foreign to Plato’s way of thinking, and is nowhere referred to in his writings. Platonic love has nothing to do with women whatever. It is an attachment between a man and a youth, which may be defined as friendship united with the ecstatic ardour which in modern life is associated only with Romantic Love.

      Mr. George Grote thus describes what he calls the “truly Platonic conception of love”. It is “a vehement impulse towards mental communion with some favoured youth, in view of producing mental improvement, good, and happiness to both persons concerned: the same impulse afterwards expanding, so as to grasp the good and beautiful in a larger sense, and ultimately to fasten on goodness and beauty in the pure Ideal.”

      Once more, Platonic love might be defined as creative friendship, which has for its object the conception of great ideas—of works of art, literature, philosophy. Such a friendship, Plato tells us, should be formed between a man and a youth, not too young, but when his beard begins to grow and his intellect to develop; and such a friendship is apt to last throughout life.

      Perhaps the most striking instance in Greek literature of Platonic love is that given in Plato’s Symposium as existing between the pure-minded Sokrates, who kept aloof from all Greek vices, and the beautiful young Alkibiades. This youth thus describes the effect which the discourse of Sokrates has on him: “When I hear him, my heart leaps in my breast, more than it does among the Korybantes, and tears roll down my cheeks at his words, and I notice that many others have the same experience. When I heard Perikles and other excellent orators, I came to the conclusion that they spoke well; but this experience was different from the other, and my soul did not lose its control or gnash its teeth like a prostrate slave, but by this Marsyas (= Sokrates) I was put into such a mood that the condition in which I found myself did not seem praiseworthy.”

      He further describes Sokrates as being always “in love with beautiful youths, and talking with them, and being quite beside himself”; hence when he (Alkibiades) appears at the Symposium, and finds Sokrates sitting next to the most beautiful man in the company, he chides him in words which have exactly the sound of Jealousy inspired by Romantic Love: “And why did you recline here and not next to Aristophanes, or some other wit, or would-be wit, but, instead, crowded forward in order to be next to the handsomest?”

      To which Sokrates replies: “Agathon, come to my assistance; for my love for this person has cost me dearly. Ever since I have loved him, I have not been allowed to look at anybody, or to talk with any one who is beautiful, or else this youth, in his jealousy and envy, does unheard-of-things, and chides me, and hardly refrains from violence. Be on your guard, therefore, that he may not resort to violence now, and reconcile us, or if he dares to become unruly, assist me; for I very much fear his madness and infatuation.”

      Although this was probably said in the playful tone common to Sokrates, it yet is noticeable how closely the language used resembles the language of modern Romantic Love.

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