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Statues, many of them copies of Greek originals, generally executed with a heavy hand, but sometimes clearly of Greek work, were employed, as well as bronzes, inlaid marbles, mosaics, and various devices to ornament the interiors of Greco-Roman buildings; and free use was made of ornamental plaster-work, both on walls and vaults.
Like a Florentine woman in Giovanni's time it may be; at all events, very certainly, what Giovanni thought proper to carve. Now examine your modern edition. An entirely proper Greco-Roman academy plaster bust, with a proper nose, and proper mouth, and a round chin, and an expression of the most solemn reverence; always, of course, of a classical description. Very fine, perhaps. But not Giovanni.
Through mediaeval Christendom and through the Arabic schools, which can hardly be regarded as a part of Western civilization but in the Middle Ages were rather its teachers, it derives from the Greco-Roman world, and through the Greco-Roman world from the Greeks themselves.
The simpler Greek lyrical measures were taken over by Catullus, Horace and Ovid, and though there were subtle qualities of the Greek models which escaped the Roman imitators, the Greco-Roman or "classic" restraint of over-turbulent emotions became a European heritage. It is doubtless true, as Dr.
No doubt the Hellenistic historians paid more attention to the Jews from the moment when they came within the orbit of the Roman Empire; but while in the Antiquities Josephus refers several times to the statements of two or three of the Greco-Roman writers, in the Wars he quotes no authority. From this it may be inferred that in the earlier work he is following but one guide.
If in the Wars Josephus assumes the air of a scientific historian, in the Antiquities he is more openly the apologist. Despite his professions in the preface of the earlier work, he seems to have found it necessary or expedient to give to Greco-Roman society a fresh account of the ancestry and the early history of his people and of the constitution of their government.
The Influence of Christianity upon the Family. While we cannot study further the evolution of the family in any detail, still it is necessary, in order to avoid too great discontinuity, to notice in a few sentences the influence of Christianity upon the family in Western civilization. Early Christianity, as we have already seen, found the family life of the Greco-Roman world demoralized.
A large proportion of mankind was in this condition at the time of the Greco-Roman era of civilization. It can be seen how man’s mission in post-Atlantean times, which consisted in the conquest of the physical sense-world, must necessarily lead to estrangement from the spiritual world. Thus greatness in one respect necessarily involves deterioration in another.
The Jewish rising and defeat had increased the odium of the Greco-Roman world towards the peculiar people, and the captive in the gilded prison was fain to dwell on their past glory in order to cover the wretchedness of their present. Josephus claims to have copied some of the decrees from the archives in the Roman Capitol.
One would like to believe that in the defense of the Jewish Law we have the true Josephus, driven in his old age by the goading of enemies to throw off the mask of Greco-Roman culture, and standing out boldly as a lover of his people and his people's law. Such latter-day repentance has been known among the Flavii of other generations.
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