ying
that "the virtue of which a woman was in those days considered capable
did not differ very much from that of a faithful slave."

[311] In the _Odyssey_ (XV., 418) Homer speaks of "a Phoenician woman,
handsome and tall." He makes Odysseus compare Nausicaea to Diana "in
beauty, height, and bearing," and in another place he declares that,
like Diana among her nymphs, she o'ertops her companions by head and
brow (VI., 152, 102). However, this manner of measuring beauty with a
yard-stick; indicates _some_ progress over the savage and Oriental
custom of making rotundity the criterion of beauty.

[312] Compare Menander, _Frag. Incert._, 154: [Greek: gunaich ho
didaskon gpammat ou kalos poiei].

[313] A homely but striking illustration may here be added. In Africa
the negroes are proud of their complexion and look with aversion on a
white skin. In the United States, knowing that a black skin is looked
down on as a symbol of slavery or inferiority, they are ashamed of it.
The wife of an eminent Southern judge informed me that Georgia negroes
believe that in heaven they will be white; and I have heard of one
negro woman who declared that if she could become white by being
flayed she would gladly submit to the torture. Thus have _ideas_
regarding the complexion changed the _emotion_ of pride to the emotion
of shame.

[314] Professor Rohde appears to follow the old metaphysical maxim "If
facts do not agree with my theory, so much the worse for the facts."
He piles up pages of evidence which show conclusively that these
Greeks knew nothing of the higher traits and symptoms of love, and
then he adds: "but they _must_ have known them all the same." To give
one instance of his contradictory procedure. On page 70 he admits
that, as women were situated, the tender and passionate courtship of
the youths as described in poems and romances of the period "could
hardly have been copied from life," because the Greek custom of
allowing the fathers to dispose of their daughters without consulting
their wishes was incompatible with the poetry of such courting. "It is
very significant," he adds, "that among the numerous references to the
ways of obtaining brides made by poets and moral philosophers,
including those of the Hellenistic [Alexandrian] period, and collected
by Stobaeus in chapters 70, 71, and 72 of his _Florilegium_, love is
never mentioned among the motives of marriage choice." In the next
sentence he declares nevertheless t