tes in most of her poems. They reveal
the varied, affectionate intercourse sometimes known by the women of
classic Greece in their private apartments. The fragments which have
reached our day preserve, as the names of the choicest friends of
Sappho, Telesilla, Megara, Athis, Mnasidica; Anactoria, of Miletus;
Gongyla, of Colophon; Eunica, of Salamis; and Damophila, of
Pamphylia. The animosity of her allusions to her rivals, Gorgo and
Andromeda, shows that she could hate as vigorously as she loved, and
reminds us of the title of Middleton's tragedy, "Women, beware
Women!"

In the world of modern civilization, the tendency is in the opposite
direction from that of the Oriental, Classic, and early Christian
worlds. It expresses reverence for woman as a moral superior. But the
chivalrous impulse to exalt woman above man is as mistaken as the
impulse to degrade her beneath him. Humanity is worshipful only as it
exhibits worshipful attributes; and these attributes have the same
rank, wherever they appear. A woman deserves to be honored above a
man only as she has more than he of the highest qualities of
humanity. The moment she demands precedence, the crown crumbles from
her brows in fragments of dark decay. This lesson is finely taught in
the ancient Hindu epic, the "Mahilbhiirata." As Radhika walked with
Krishna, her soul was elated with pride, and she thought herself
better than he; and she said, "O my beloved! I am weary, and I pray
you to carry me upon your shoulders." Krishna sat down and smiled,
and beckoned to her to mount. But, when she stretched forth her hand,
he vanished from her sight; and she remained alone, with outstretched
hand. Then Radhika wept bitterly.

The superiority ascribed to woman by fine minds in our era--a trait
conspicuous, when we look from Tibullus to Frauenlob, from Pindar to
Patmore--is often supposed to be her due, on account of some quality
inherent in her mere femineity. It should be seen to be a consequence
of the purer representation of goodness in her, by virtue of her
personal renunciation of the struggle for precedence. Her mission is
to set the example, and diffuse the spirit, of contented goodness--
goodness contenting itself with the universal growth of goodness. In
what way can she ever fulfil this mission, except by attracting man
likewise to withdraw from the selfish battle for social distinction,
and devote himself to the private attainment of personal perfection,
and the pub