A Problem in Greek Ethics/Chapter XX
Greece merged into Rome; but, though the Romans aped the arts and manners of the Greeks, they never truly caught the Hellenic spirit. Even Virgil only trod the court of the Gentiles of Greek culture. It was not, therefore, possible that any social custom so peculiar as paiderastia should flourish on Latin soil. Instead of Cleomenes and Epameinondas, we find at Rome, Nero, the bride of Sporus, and Commodus the public prostitute. Alcibiades is replaced by the Mark Antony of Cicero's Philippic. Corydon, with artificial notes, takes up the song of Ageanax. The melodies of Meleager are drowned in the harsh discords of Martial. Instead of love, lust was the deity of the boy-lover on the shores of Tiber.
In the first century of the Roman Empire, Christianity began its work of reformation. When we estimate the effect of Christianity, we must bear in mind that the early Christians found Paganism disorganised and humanity rushing to a precipice of ruin. Their first efforts were directed toward checking the sensuality of Corinth, Athens, Rome, the capitals of Syria and Egypt. Christian asceticism, in the corruption of the Pagan systems, led logically to the cloister and the hermitage. The component elements of society had been disintegrated by the Greeks in their decadence, and by the Romans in their insolence of material prosperity. To the impassioned followers of Christ, nothing was left but separation from nature, which had become incurable in its monstrosity of vices. But the convent was a virtual abandonment of social problems.
From this policy of despair, this helplessness to cope with evil, and this hopelessness of good on earth, emerged a new and nobler synthesis, the merit of which belongs in no small measure to the Teutonic converts to the Christian faith. The Middle Ages proclaimed, through chivalry, the truth, then for the first time fully apprehended, that woman is the mediating and ennobling element in human life. Not in escape into the cloister, not in the self-abandonment to vice, but in the fellow-service of free men and women must be found the solution of social problems. The mythology of Mary gave religious sanction to the chivalrous enthusiasm; and a cult of woman sprang into being, to which, although it was romantic and visionary, we owe the spiritual basis of our domestic and civil life. The modus vivendi of the modern world was found.