to trace the points of contact between the love described by Dante in the Vita Nuova and the paiderastia exalted to the heavens by Plato.[1] The spiritual passion for Beatrice, which raised the Florentine poet above vile things, and led him by the philosophic paths of the Convito to the beatific vision of the Paradiso, bears no slight resemblance to the Erôs of the Symposium. Yet we know that Dante could not have studied Plato's works; and the specific love which Plato praised he sternly stigmatised. The harmony between Greek and mediæval mysticism in this matter of the emotions rests on something permanent in human nature, common alike to paiderastia and to chivalrous enthusiasm for woman.
It would be well worth raising here the question whether there was not something special both in the Greek consciousness itself, and also in the conditions under which it reached maturity, which justified the Socratic attempt to idealise paiderastia. Placed upon the borderland of barbarism, divided from the Asiatic races by an acute but narrow line of demarcation, the Greeks had arrived at the first free notion of the spirit in its disentanglement from matter and from symbolism. But this notion of the spirit was still æsthetic, rather than strictly ethical or rigorously scientific. In the Greek gods, intelligence is perfected and character is well defined; but these gods are always concrete persons, with corporeal forms adapted to their spiritual essence. The interpenetration of spiritual and corporeal elements in a complete personality, the transfusion of intellectual and emotional faculties throughout a physical organism exactly suited to their adequate expression, marks Greek religion and Greek art. What the Greeks worshipped in their ritual, what they represented in their sculpture, was always personality—the spirit and the flesh in amity and mutual correspondence; the spirit burning through the flesh and moulding it to individual forms; the flesh providing a fit dwelling for the spirit which controlled and fashioned it. Only philosophers, among the Greeks, attempted to abstract the spirit as a self-sufficient, independent, conscious entity; and these philosophers were few, and what they wrote or spoke had little direct influence upon the people. This being the mental attitude of the Greek race, it followed as a necessity that their highest emotional aspirations, their purest personal service, should be devoted to clear and radiant incarnations of the spirit in a living person. They had never been taught to regard the body with a sense of shame, but rather to admire it as the temple of the spirit, and to accept its
- ↑ I select the Vita Nuova as the most eminent example of mediæval erotic mysticism.
