Romantic Love and Personal Beauty: Their development, causal relations, historic and national peculiaritiesFinck, Henry T.
Science
Romantic Love and Personal Beauty: Their development, causal relations, historic and national peculiarities
Finck, Henry T.
Beauty, Personal; Love
Again, although Hebrew women are said to have had considerable liberty
of going about alone in town and country, this probably refers in most
cases to the privilege of tending sheep and of fetching water at the
well. “From all education in general,” says Ploss, “as well as _from
social intercourse with men, woman was excluded_; her destination being
simply to increase the number of children, and take care of household
matters. She lived a quiet life, merely for her husband, who, indeed,
treated her with respect and consideration, but without feeling any
special tenderness toward her.”
It is the line which I have italicised in the above quotation that
suggests the principal reason of the non-existence of Love in Biblical
times: There were no meetings of the young, no opportunities for
Courtship, the indispensable condition of Love, which requires time and
opportunity for its growth. And not only were there no regular
opportunities for Courtship, but if they offered themselves casually,
the young folks could not derive much benefit, from them; for not only
the daughter’s choice, but even the son’s was neutralised by the
parental command. “Fathers from the beginning considered it both their
duty and prerogative to find or select wives _for their sons_ (Gen.
xxiv. 3; xxxviii. 6). In the absence of the father, the selection
devolved upon the mother (Gen. xxi. 21). Even in cases where the wishes
of the son were consulted, the proposals were made by the father (Gen.
xxxiv. 4, 8); and the violation of this parental prerogative on the part
of the son was ‘a grief of mind’ to the father (Gen. xxvi. 35). The
proposals were generally made by the parents of the young man, except
when there was a difference of rank, in which case the negotiations
proceeded from the father of the maiden (Exod. ii. 21), and when
accepted by the parents on both sides, sometimes also consulting the
opinion of the adult brothers of the maiden (Gen. xxiv. 51; xxxiv. 11),
the matter was considered as settled, _without requiring the consent of
the bride_” (M‘Clintock and Strong).
Public-domain text, read in full here on John Shaqi.
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