“In the Hellenic point of view, upon which Plato builds, the attachment of man to woman was regarded as a natural impulse and as a domestic, social sentiment; yet as belonging to _a commonplace rather than to an exalted mind_, and seldom or never rising to that pitch of enthusiasm which overpowers all other emotions, absorbs the whole man, and aims either at the joint performance of great exploits, or the joint prosecution of intellectual improvement by continued colloquy. We must remember that the wives and daughters of citizens were seldom seen abroad; that she had learned nothing except spinning and weaving; that the fact of her having seen so little and heard as little as possible, was considered as rendering her more acceptable to her husband; that her sphere of duty and exertion was confined to the interior of the family. The beauty of women yielded satisfaction to the senses, but little beyond. It was the masculine beauty of youth that fired the Hellenic imagination with glowing and impassioned sentiment. The finest youths, and those, too, of the best families and education, were seen habitually uncovered in the Palæstra and at the public festival-matches; engaged in active contention and graceful exercise, under the direction of professional trainers. The sight of the living form in such perfection, movement, and variety, awakened a powerful emotional sympathy, blended with æsthetic sentiment, which in the more susceptible natures was exalted into intense and passionate devotion. The terms in which this feeling is described, both by Plato and Xenophon, are among the strongest which the language affords—and are predicated even of Sokrates himself. Far from being ashamed of this feeling, they consider it admirable and beneficial, though very liable to abuse, which they emphatically denounce and forbid. In their view it was an idealising passion, which tended to raise a man above the vulgar and selfish pursuits of life, and even above the fear of death. The devoted attachments which it inspired were dreaded by the despots, who forbade the assemblage of youths for exercise in the Palæstra.” Another reason for the Greek preference of masculine beauty is suggested by Mr. Lecky, who attributes it to the fact that the principal art of the Greeks, sculpture, is “especially suited to represent male beauty, or the beauty of strength”; whereas “female beauty, or the beauty of softness,” became the principal object of the painters, after Christianity had won attention for the feminine virtues of gentleness and delicacy. (For further remarks on Greek Beauty, see the chapters on “Four Sources of Beauty,” and “The Nose.”) CUPID’S ARROWS