No More Learning

But Antiochus the king banished all the philosophers out of his kingdom, writing thus- "King Antiochus to Phanias: We have written to you before, that no philosopher is to remain in the city, nor in the country. But we hear that there is no small number of them, and that they do great injury to the young men, because you have done none of the things about which we wrote to you. As soon, therefore, as you receive this letter, order a proclamation to be made, that all the philosophers do at once depart from those places, and that as many young men as are detected in going to them, shall be fastened to a pillar and flogged, and their fathers shall be held in great blame. And let not this order be transgressed.

But before Epicurus, Sophocles the poet was a great instigator to pleasure, speaking as follows in his Antigone [ 1165 ] -
For when men utterly forsake all pleasure,
I reckon such a man no longer living,
But look upon him as a breathing corpse.
He may have, if you like, great wealth at home,
And go in monarch's guise; but if his wealth
And power bring no pleasure to his mind,
I would not for a moment deem it all
Worth the shadow of smoke, compared with pleasure.

[69. ] G # "And Lycon the Peripatetic," as Antigonus the Carystian says, "when as a young man he had come to Athens for the sake of his education, was most accurately informed about everything relating to banquets and drinking parties, and as to how much pay every courtesan required. But afterwards having become the chief man of the Peripatetic school, he used to entertain his friends at banquets with excessive arrogance and extravagance. For, besides the music which was provided at his entertainments, and the silver plate and coverlets which were exhibited, all the rest of the preparation and the superb character of the dishes was such, and the multitude of tables and cooks was so great, that many people were actually alarmed, and, though they wished to be admitted into his school, shrunk back, fearing to enter, as into a badly governed state, which was always burdening its citizens with the duty of choregus and other expensive offices. For men were compelled to undertake the regular office of manager of the Peripatetic school. And the duties of this office were, to superintend all the new students for thirty days, and see that they behaved appropriately. And then, on the last day of the month, having received nine obols from each of the new students, he received at supper not only all those who contributed their share, but all those also whom Lycon might chance to invite, and also all those of the elders who were diligent in attending the school; so that the money which was collected was not sufficient even for providing sufficient unguents and garlands. He also was bound to perform the sacrifices, and to oversee the rites of the Muses. All which duties appeared to have but little connexion with reason or with philosophy, but to be more akin to luxury and parade. For even if they did not compel any person to spend money on these objects, if he had only very scanty and meagre resources, yet the practice was very harmful. For Plato and Speusippus had not established these entertainments, in order that people might dwell upon the pleasures of dinner from day-break, or for the sake of getting drunk; [548] but in order that men might appear to honour the Deity, and to associate with one another in a natural manner; and chiefly with a view to natural relaxation and conversation; all which things afterwards became in their eyes second to the softness of their garments, and to their indulgence in their before-mentioned extravagance. Nor do I except the rest. For Lycon, to gratify his luxurious and insolent disposition, had a room large enough to hold twenty couches, in the most frequented part of the city, in Conon's house, which was well adapted for him to give parties in. And Lycon was a skilful and clever player at ball. "

[70. ] G And of Anaxarchus, Clearchus of Soli writes, in the fifth book of his Lives, in the following manner- "Anaxarchus, who was one of those who called themselves Eudaemonists, after he had become a rich man through the folly of those men who supplied him with means out of their abundance, used to have a naked full-grown girl for his cup-bearer, who was superior in beauty to all her fellows; she, if one is to look at the real truth, thus exposing the intemperance of all those who employed her. And his baker used to knead the dough wearing gloves on his hands, and a cover on his mouth, to prevent any perspiration running off his hands, and also to prevent him from breathing on his cakes while he was kneading them. " So that a man might fairly quote to this wise philosopher the verses of Anaxilas in his Harp-maker -
And anointing one's skin with a gold-coloured ointment,
And wearing long cloaks reaching down to the ground,
And the thinnest of slippers, and eating rich truffles,
And the richest of cheese, and the newest of eggs;
And all sorts of shell-fish, and drinking strong wine
From the island of Chios, and having, besides,
A lot of Ephesian beautiful letters,
In carefully-sewn leather bags.

[71. ] G But how far superior to these men is Gorgias of Leontini; of whom the same Clearchus says, in the eighth book of his Lives, that because of the temperance of his life he lived nearly (? ) eighty years in the full possession of all his intellect and faculties. And when some one asked him what his mode of life had been which had caused him to live with such comfort, and to retain such full possession of his senses, he said, "I have never done anything merely for the sake of pleasure. " But Demetrius of Byzantium, in the fourth book of his treatise on Poems, says- "Gorgias the Leontine, being once asked by some one what was the cause of his living more than a hundred years, said that it was because he had never done anything to please any one else except himself. " And Ochus, after he had had a long enjoyment of kingly power, and of all the other things which make life pleasant, being asked towards the close of his life by his eldest son, by what course of conduct he had preserved the kingly power for so many years, that he also might imitate it; replied, "By behaving justly towards all men and all gods. " And Carystius of Pergamum, in his Historical Commentaries, says- "Cephisodorus the Theban relates that Polydorus the physician of Teos used to live with Antipater, and that the king had a common kind of coarse carpet worked in rings like a coverlet, on which he used to recline; and bronze bowls and only a small number of cups; for that he was a man fond of plain living and averse to luxury. "

[72. ] G But the story which we have of Tithonus represents him as a person sleeping from daybreak to sunset, so that his appetites scarcely awakened him by evening. On which account he was said to sleep with Dawn, because he was so wholly enslaved by his appetites. And as he was at a later period of life prevented from indulging them by old age, and being wholly dependent on them, he is (? ) shut up in a bird-cage. [549] And Melanthius, stretching out his neck, was choked by his enjoyments, being a greater glutton than the Melanthius of Odysseus. And many other men have destroyed their bodily strength entirely by their unreasonable indulgence; and some have become inordinately fat; and others have become stupid and insensible by reason of their inordinate luxury. Accordingly, Nymphis of Heracleia, in the second book of his History of Heracleia, says "Dionysius the son of Clearchus, who was the first tyrant of Heracleia, and who was himself afterwards tyrant of his country, grew enormously fat without perceiving it, owing to his luxury and to his daily gluttony; so that on account of his obesity he was constantly oppressed by a difficulty of breathing and a feeling of suffocation. On which account his physicians ordered thin needles of an exceedingly great length to be made, to be run into his sides and chest whenever he fell into a deeper sleep than usual. And up to a certain point his flesh was so callous by reason of the fat, that it never felt the needles; but if ever they touched a part that was not so overloaded, then he felt them, and was awakened by them. And he used to give answers to people who came to him, holding a box in front of his body so as to conceal all the rest of his person, and leave only his face visible; and in this condition he conversed with those who came to him. "

And Menander also, who was a person as little given to evil-speaking as possible, mentions Dionysius in his Fishermen, introducing some exiles from Heracleia as saying-
For a fat pig was lying on his face;
and in another place he says-
He gave himself to luxury so wholly,
That he could not last long to practise it;
and again he says-
Forming desires for myself, this death
Does seem the only happy one,- to grow
Fat in my heart and stomach, and so lie
Flat on my back, and never say a word,
Drawing my breath high up, eating my fill,
And saying, " Here I waste away with pleasure. "

And Dionysius died when he was fifty-five years of age, of which he had been tyrant thirty-three, being superior to all the tyrants who had preceded him in gentleness and humanity.

[73. ] G And Ptolemy the Seventh, king of Egypt, was a man of this sort, the same who caused himself to be styled Euergetes ["Benefactor"], but who was called Cacergetes ["Malefactor"] by the Alexandrians. # Accordingly, Poseidonius the Stoic, who went with Scipio Africanus when he was sent to Alexandria, and who there saw this Ptolemy, writes thus, in the seventh book of his History [ Fr_6 ],- "But owing to his luxury his whole body was eaten up with fat, and with the greatness of his belly, which was so large that no one could put his arms all round it; and he wore over it a tunic which reached down to his feet, having sleeves which reached to his wrists, and he never by any chance walked out except on this occasion of Scipio's visit. " # And that this king was not averse to luxury, he tells us when he speaks of himself, relating, in the eighth book of his Commentaries, how he was priest of Apollo at Cyrene, and how he gave a banquet to those who had been priests before him; writing thus:- "The Artemitia is the great festival of Cyrene, on which occasion the priest of Apollo (and that office is one which lasts a year) gives a banquet to all those who have been his predecessors in the office; and he sets before each of them a separate dish. And this dish is an earthenware vessel, holding about twenty artabae, in which there are many kinds of game elaborately dressed, and many kinds of bread, and of tame birds, and of sea-fish, and also many species of foreign preserved meats and pickled-fish. [550] And very often some people also furnish them with a handsome youth as an attendant. But we ourselves omitted all this, and instead we furnished them with cups of solid silver, each being of as much value as all the things which we have just enumerated put together; and also we presented each man with a horse properly harnessed, and a groom, and gilt trappings; and we invited each man to mount his horse and ride him home. "

His son Alexander also became exceedingly fat, # the one, I mean, who put his mother to death who had been his partner in the kingdom. Accordingly Poseidonius, in the forty-seventh book of his History [ Fr_26 ], mentions him in the following terms:- "But the king of Egypt being detested by the multitude, but flattered by the people whom he had about him, and living in great luxury, was not able even to walk, unless he went leaning on two friends; but for all that he would, at his banquets, leap off from a high couch, and dance barefoot with more vigour than even those who made dancing their profession. "

[74. ] G # And Agatharchides, in the sixteenth book of his History of Europe, says that Magas, who was king of Cyrene for fifty years, and who never had any wars, but spent all his time in luxury, became, towards the end of his life, so immensely bulky and burdensome to himself, that he was at last actually choked by his fat, from the inactivity of his body, and the enormous quantity of food which he consumed. But among the Lacedaemonians, the same man relates, in his twenty-seventh book, that it is thought a proof of no ordinary infamy if any one is of an unmanly appearance, or if any one appears at all inclined to have a large belly; as the young men are exhibited naked before the ephors every ten days. And the ephors used every day to take notice both of the clothes and bedding of the young men; and very properly. Moreover, the cooks at Lacedaemon were employed solely on dressing meat plainly, and on nothing else. And in his twenty-seventh book, Agatharchides says that the Lacedaemonians brought Naucleides, the son of Polybiades, who was enormously fat in his body, and who had become of a vast size through luxury, into the middle of the assembly; and then, after Lysander had publicly reproached him as an effeminate voluptuary, they nearly banished him from the city, and threatened him that they would certainly do so if he did not reform his life; on which occasion Lysander said that Agesilaus also, when he was in the country near the Hellespont, making war against the barbarians, seeing the Asians very expensively clothed, but utterly useless in their bodies, ordered all who were taken prisoners, to be stripped naked and sold by the auctioneer; and after that he ordered their clothes to be sold without them; in order that the allies, knowing that they had to fight for a great prize, and against very contemptible men, might advance with greater spirit against their enemies. And Python the orator, of Byzantium, as Leon, his fellow-citizen, relates, was enormously fat; and once, when the Byzantians were divided against one another in seditious quarrels, he urged his fellow-citizens to be reconciled, saying - "You see, my friends, what a size my body is; but I have a wife who is much fatter than I am; now, when we are both agreed, one small bed is large enough for; both of us; but when we quarrel, the whole house is not big enough for us. "

[75. ] G [551] How much better, then, is it, my good friend Timocrates, to be poor and thinner than even those men whom Hermippus mentions in his Cercopes, than to be enormously rich, and like that whale of Tanagra, as the before-mentioned men were! But Hermippus uses the following language, addressing Dionysus on the present occasion-
For poor men now to sacrifice to you
But maimed and crippled oxen; thinner far
Than even Thumantis or Leotrophides.

And Aristophanes, in his Gerytades, gives a list of the following people as very thin, who, he says, were sent as ambassadors by the poets on earth down to Hades to the poets there, and his words are-
(A) And who is this who dares to pierce the gates
Of lurid darkness, and the realms of the dead!
(B) We're by unanimous agreement chosen,
(Making the choice in solemn convocation,)
One man from each department of our art,
Who were well known travellers to Hades,
As often voluntarily going thither.
(A) Are there among you any men who thus
Frequent the realms of Hades?
(B) Aye, by Zeus,
And plenty; just as there are men who go
To Thrace and then come back again. You know
The whole case now.
(A) And what may be their names ?
First, there's Sannyrion, the comic poet;
Then, of the tragic choruses, Melitus;
And of the cyclic choruses, Cinesias.

And presently afterwards he says-
On what slight hopes did you then all rely!
For if a flow of diarrhoea came
Upon these men, they'd all be carried off.

And Strattis also mentions Sannyrion, in his Men fond of Cold, saying-
The leathern aid of wise Sannyrion.

And Sannyrion himself speaks of Melitus, in his play called Laughter, speaking as follows-
Melitus, that carcase from Lenaeum rising.

[76. ] G And Cinesias was in reality an exceedingly tall and exceedingly thin man; on whom Strattis wrote an entire play, calling him the Phthian Achilles, because in his own poetry he was constantly using the word ? ? ? ? ? ? . And accordingly, he, playing on his appearance, continually addresses him- ? ? ? ? ? ' ? ? ? ? ? ? ? .

But others, as, for instance, Aristophanes [ Birds_1377 ], often call him ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? , because he took a plank of linden wood (? ? ? ? ? ? ), and fastened it to his waist under his girdle, in order to avoid stooping, because of his great height and extreme thinness. But that Cinesias was a man of delicate health, and badly off in other respects, we are told by Lysias the orator, in his oration inscribed For Phanias accused of illegal Practices, in which he says that [Cinesias], having abandoned his regular profession, had taken to trumping up false accusations against people, and to making money by such means. And that he means the poet here, and no one else, is plain from the fact that he shows also that he had been attacked by the comic poets for impiety. And he also, in the oration itself, shows that [Cinesias] was a person of that character. And the words of the orator are as follows:- "But I marvel that you are not indignant at such a man as Cinesias coming forward in aid of the laws, whom you all know to be the most impious of all men, and the greatest violator of the laws that has ever existed. Is not he the man who has committed such offences against the gods as all other men think it shameful even to speak of, though you hear the comic poets mention such actions of his every year? Did not Apollophanes, and Mystalides, and Lysitheus feast with him, selecting one of the days on which it was not lawful to hold a feast, giving themselves the name of Cacodaemonistae [Evil-Spiriters], instead of Numeniastae [New-Mooners], a name indeed appropriate enough to their fortunes? Nor, indeed, did it occur to them that they were really doing what that name denotes; but they acted in this manner to show their contempt for the gods and for our laws. [552] And accordingly, each of those men perished, as it was reasonable to expect that such men should. But this man, with whom you are all acquainted, the gods have treated in such a manner, that his very enemies would rather that he should live than die, as an example to all other men, that they may see that the immortal Gods do not postpone the punishment due to men who behave insolently towards their Deity, so as to reserve it for their children; but that they destroy the men themselves in a miserable manner, inflicting on them greater and more terrible calamities and diseases than on any other men whatever. For to die, or to be afflicted with sickness in an ordinary manner, is the common lot of all of us; but to be in such a condition as they are reduced to, and to remain a long time in such a state, and to be dying every day, and yet not be able to end one's life, is a punishment allotted to men who act as this man has acted, in defiance of all human and divine law. " And this orator used this language respecting Cinesias.

[77. ] G # Philetas also, the Coan poet, was a very thin man; so that, by reason of the leanness of his body, he used to wear balls made of lead fastened to his feet, to prevent himself from being blown over by the wind. And Polemon, surnamed Periegetes, in his treatise on Wonderful People and Things, says that Archestratus the soothsayer, being taken prisoner by the enemy, and being put into the scale, was found to weigh only one obol, so very thin was he. The same man also relates that Panaretus never had occasion to consult a doctor, but that he used to be a pupil of Arcesilaus the philosopher; and that he was a companion of Ptolemy Euergetes, receiving from him a salary of twelve talents every year. And he was the thinnest of men, though he never had any illness all his life.

But Metrodorus of Scepsis, in the second book of his treatise on the Art of Training, says that Hipponax the poet was not only very diminutive in person, but also very thin; and that he, nevertheless, was so strong in his sinews, that, among other feats of strength, he could throw an empty flask (lecythus) an extraordinary distance, although light bodies are not easy to be propelled violently, because they cannot cut the air so well. Philippides, also, was extremely thin, against whom there is an oration extant of Hypereides the orator, who says that he was one of those men who governed the state. And he was very insignificant in appearance by reason of his thinness, as Hypereides has related. And Alexis, in his Thesprotians, said-
O Hermes, sent by the gods above,
You who've obtained Philippides by lot;
And you, too, eye of darkly-robed night.

And Aristophon, in his play called Plato, says-
(A) I will within these three days make this man
Thinner than even Philippides.
(B) How so!
Can you kill men in such a very short time!

And Menander, in his Passion, says-
If hunger should attack your well-shaped person,
It would make you thinner than Philippides.

And the word ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? was used for being extremely thin, as we find in Alexis; who, in his Women taking Belladonna, says-
(A) You must be ill. You are, by Zeus, the very
Leanest of sparrows- a complete Philippides (? ? ? ? ? ? ? ? ? ? ? ? ? ? ).
(B) Don't tell me such strange things: I'm all but dead.
(A) I pity your sad case.

At all events, it is much better to look like that, than to be like the man of whom Antiphanes in his Aeolus says
This man then, because he is such a drunkard,
And so enormous is his size of body,
Is called by all his countrymen the Bladder.

And Heracleides of Pontus, in his treatise on Pleasure, says that Deinias the perfumer gave himself up to love because of his luxury, and spent a vast sum of money on it; and when, at last, he failed in his desires, out of grief he mutilated himself, [553] his unbridled luxury bringing him into this trouble.

[78. ] G But it was the fashion at Athens to anoint even the feet of those men who were very luxurious with ointment, a custom which Cephisodorus alludes to in his Trophonius-
Then to anoint my body go and buy
Essence of lilies, and of roses too,
I beg you, Xanthias; and also buy
For my poor feet some baccaris.

And Eubulus, in his Sphinx-Carion, says-
. . . Lying full softly in a bed-chamber;
Around him were most delicate cloaks, well suited
For tender maidens, soft, voluptuous;
Such as those are, who well perfumed and fragrant
With oils of amaracus, do rub my feet.

But the author of the Procris gives an account of what care ought to be taken of Procris' dog, speaking of a dog as if he were a man-
(A) Strew, then, soft carpets underneath the dog,
And place beneath cloths of Milesian wool;
And put above them all a purple rug.
(B) Phoebus Apollo !
(A) Then in goose's milk
Soak him some groats.
(B) O mighty Heracles !
(A) And with Megallian oils anoint his feet.

And Antiphanes, in his Alcestis, represents some one as anointing his feet with oil; but in his Mendicant Priest of Cybele, he says-
He bade the girl take some choice perfumes
From the altar of the goddess, and then, first,
Anoint his feet with it, and then his knees:
But the first moment that the girl did touch
His feet, he leaped up.

And in his Zacynthus he says-
Have I not, then, a right to be fond of women,
And to regard them all with tender love,
For is it not a sweet and noble thing
To be treated just as you are; and to have
One's feet anointed by fair delicate hands?

And in his Thoricians he says-
He bathes completely- but what does he do?
He bathes his hands and feet, and well anoints them
With perfume from a gold and ample ewer.
And with a purple dye he smears his jaws
And bosom; and his arms with oil of thyme;
His eyebrows and his hair with marjoram;
His knees and neck with essence of wild ivy.

And Anaxandrides, in his Protesilaus, says-
Ointment from Peron, which this fellow sold
But yesterday to Melanopus here,
A costly bargain fresh from Egypt, which
Anoints today Callistratus' feet.

And Telecleides, in his Prytanes, alludes to the lives of the citizens, even in the time of Themistocles, as having been very much devoted to luxury. And Cratinus in his Cheirons, speaking of the luxury of the former generations, says-
There was a scent of delicate thyme besides,
And roses too, and lilies by my ear;
And in my hands I held an apple, and
A staff, and thus I did harangue the people.

[79. ] G And Clearchus of Soli, in his treatise on Love Matters, says- "Why is it that we carry in our hands flowers, and apples, and things of that sort? Is it that by our delight in these things nature points out those of us who have a desire for all kinds of beauty?
Is it, therefore, as a kind of specimen of beauty that men carry beautiful things in their hands, and take delight in them? Or do they carry them about for two reasons? For by these means the beginning of good fortune, and a sign of one's wishes, is to a certain extent secured; to those who are asked for them, by their being addressed, and to those who give them, because they give an indication beforehand, that they must give of their beauty in exchange. [554] For a request for beautiful flowers and fruits, suggests that those who receive them are prepared to give in return the beauty of their persons. Perhaps also people are fond of those things, and carry them about them in order to comfort and mitigate the vexation which arises from the neglect or absence of those whom they love. For by the presence of these agreeable objects, the desire for those persons whom we love is blunted; unless, indeed, we may rather say that it is for the sake of personal ornament that people carry those things, and take delight in them, just as they wear anything else which tends to ornament. For not only those people who are crowned with flowers, but those also who carry them in their hands, find their whole appearance is improved by them. Perhaps also, people carry them simply because of their love for any beautiful object. For the love of beautiful objects shows that we are inclined to be fond of the products of the seasons. For the face of spring and autumn is really beautiful, when looked at in their flowers and fruits. And all persons who are in love, being made, as it were, luxurious by their passion, and inclined to admire beauty, are softened by the sight of beauty of any sort. For it is something natural that people who fancy that they themselves are beautiful and elegant, should be fond of flowers; on which account the companions of Persephone are represented as gathering flowers. And Sappho says- 'I saw a lovely maiden gathering flowers. ' "

"Aphodrite Callipygos" (Naples) [80. ] G But in former times men were so devoted to luxury, that they dedicated a temple to Aphrodite Callipygos ["of the Beautiful Buttocks"] on this account. A certain countryman had two beautiful daughters; and they once, contending with one another, went into the public roads, disputing as they went, which had the most beautiful buttocks. And as a young man was passing, who had an aged father, they showed themselves to him also. And he, when he had seen both, decided in favour of the elder; and falling in love with her, he returned into the city and fell ill, and took to his bed, and related what had happened to his brother, who was younger than he; and he also, going into the fields and seeing the girls himself, fell in love with the other. Accordingly, their father, when with all his exhortations he could not persuade his sons to think of a more respectable marriage, brought these girls to them out of the fields, having persuaded their father to give them to him, and married them to his sons. And they were always called the ? ? ? ? ? ? ? ? ? ? ; as Cercidas of Megalopolis says in his Iambics, in the following line-
There was a pair of ? ? ? ? ? ? ? ? ? ? women
At Syracuse.
So they, having now become rich women, built a temple to Aphrodite, calling the goddess Callipygos, as Archelaus also relates in his Iambics.
And that madness can cause great luxury is very pleasantly argued by Heracleides of Pontus, in his treatise on Pleasure, where he says- "Thrasylaus of Aexone, the son of Pythodorus, was once afflicted with such violent madness, that he thought that all the ships which came to the Peiraeus belonged to him. And he entered them in his books as such; and sent them away, and regulated their affairs in his mind, and when they returned to port he received them with great joy, as a man might be expected to who was master of so much wealth. And when any were lost, he never inquired about them, but he rejoiced in all that arrived safe; and so he lived with great pleasure. But when his brother Criton returned from Sicily, and took him and put him into the hands of a doctor, who cured him of his madness, he himself often related his madness, and said that he had never been happier in his life; for that he never felt any grief, but that the quantity of pleasure which he experienced was something unspeakable. "

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Athenaeus: The Deipnosophists
BOOK 13, Pages 551-571

Translated by C. D. Yonge (1854). A few words and spellings have been changed.

See key to translations for an explanation of the format. The page numbers in the Greek text are shown in red. The chapter numbers in the translation are shown in green.

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555
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[1. ] G [555] Antiphanes the comic writer, my friend Timocrates, when he was reading one of his own comedies to Alexander the king, and when it was plain that the king did not think much of it, said to him, "The fact is, O king, that a man who is to appreciate this play, ought to have often supped at contribution-dinners, and must have often borne and inflicted blows in the cause of courtesans," as Lycophron of Chalcis relates in his treatise on Comedy. And accordingly we, who are now about to set out a discussion on amatory matters, (for there was a good deal of conversation about married women and about courtesans,) saying what we have to say to people who understand the subject, will invoke the Muse Erato to impress anew on our memory that long amatory catalogue, and make our commencement from this point [ Apollonius Rhodius, 3. 1 ]:-
Come now, O Erato, and tell me truly
what it was that was said by the different guests about love and about amatory matters.

[2. ] G For our admirable host, praising the married women, said that Hermippus stated in his book about lawgivers, that at Lacedaemon all the damsels used to be shut up in a dark room, while a number of unmarried young men were shut up with them; and whichever girl each of the young men caught hold of he led away as his wife, without a dowry. On which account they punished Lysander, because he left his former wife, and wished to marry another who was by far more beautiful. But Clearchus of Soli, in his treatise On Proverbs, says,- "In Lacedaemon the women, on a certain festival, drag the unmarried men to an altar, and then thrash them; in order that, for the purpose of avoiding the insult of such treatment, they may become more affectionate, and in due season may turn their thoughts to marriage. But at Athens, Cecrops was the first person who married a man to one wife only, when before his time relationships had taken place at random, and men had had their wives in common. On which account it was, as some people state, that Cecrops was called ? ? ? ? ? ? ['of double nature'], because before his time people did not know who their fathers were, by reason of the numbers of men who might have been so. " And beginning in this manner, one might fairly blame those who attributed to Socrates two wives, Xanthippe and Myrto, the daughter of Aristeides; not of that Aristeides who was surnamed the Just, (for the time does not agree,) but of his descendant in the third generation. [556] And the men who made this statement are Callisthenes, and Demetrius Phalereus, and Satyrus the Peripatetic, and Aristoxenus; who were preceded in it by Aristotle, who relates the same story in his treatise On Nobleness of Birth. Unless perhaps this licence was allowed by a decree at that time on account of the scarcity of men, so that any one who pleased might have two wives; to which it must be owing that the comic poets make no mention of this fact, though they very often mention Socrates. And Hieronymus of Rhodes has cited the decree about wives; which I will send to you, since I have the book. But Panaetius of Rhodes has contradicted those who make this statement about the wives of Socrates.

[3. ] G But among the Persians the queen tolerates the king's having a number of concubines, because there the king rules his wife like her master; and also because the queen, as Dinon states in his history of Persia, receives a great deal of respect from the concubines. At all events they offer her obeisance. And Priamus, too, had a great many women, and Hecabe was not indignant. Accordingly, Priamus says [ Homer, Il_24'496 ]-
Nineteen of my sons are from one womb;
The rest were born to women in my halls.

But among the Greeks, the mother of Phoenix does not tolerate the concubine of Amyntor [ Homer, Il_9'447 ]. And Medeia, although well acquainted with the fashion, as one well established among the barbarians, refuses to tolerate the marriage of Glauce, because she has been introduced to better habits amongst the Greeks. And Clytaemnestra, being exceedingly indignant at a similar provocation, slays Cassandra with Agamemnon himself, when the monarch brought her back with him into Greece, having yielded to the fashion of barbarian marriages.

"And a man may wonder," says Aristotle, "that Homer has nowhere in the Iliad represented any concubine as living with Menelaus, though he has given wives to every one else. And accordingly, in Homer, even old men sleep with women, such as Nestor and Phoenix. For these men were not worn out or disabled in the time of their youth, either by intoxication, or by too much indulgence in love; or by any weakness of digestion engendered by gluttony; so that it was natural for them to be still vigorous in old age. The king of Sparta, then, appears to have too much respect for his wedded wife Helene, on whose account he gathered all the Greek army; and on this account he keeps aloof from any other relationship. But Agamemnon is reproached by Thersites, as a man with many wives [ Il_2'226 ]-
Yours is whatever the warrior's breast inflames,
The golden spoil, and yours the lovely dames;
With all the wealth the Achaeans can bestow,
Your tents are crowded, your chests do overflow.
"But it is not natural," says Aristotle, "to suppose that all that multitude of female slaves were given to him as concubines, but only as prizes; since he also provided himself with a great quantity of wine, but not for the purpose of getting drunk himself [ Il_7'467 ]. "

[4. ] G But Heracles is the man who appears to have had more wives than any one else, for he was very much addicted to women; and he had them in turn, like a soldier, and a man employed at different times in different countries. And by them he had also a great multitude of children. For, in one week, as Herodorus relates, he relieved the fifty daughters of Thestius of their virginity. Aegeus also was a man of many wives. For, first of all he married the daughter of Hoples, and after her he married one of the daughters of Chalcodon, and giving both of them to his friends, he cohabited with a great many without marriage. Afterwards he took Aethra, the daughter of Pittheus; after her he took Medeia. [557] And Theseus, having attempted to ravish Helene, after that carried off Ariadne. Accordingly Ister, in the fourteenth book of his History of the Affairs of Athens, giving a catalogue of those women who became the wives of Theseus, says that some of them became so out of love, and that some were carried off by force, and some were married in legal marriage. Now by force were ravished Helene, Ariadne, Hippolyte, and the daughters of Cercyon and Sinis; and he legally married Meliboea, the mother of Ajax. And Hesiodus says that he also married Hippe and Aegle; on account of whom he broke the oaths which he had sworn to Ariadne, as Cercops tells us. And Pherecydes adds Phereboea. And before ravishing Helene, he had also carried off Anaxo from Troezen; and after Hippolyte he also had Phaedra.

[5. ] G And Philippus the Macedonian did not take any women with him to his wars, as Dareius did, whose power was subverted by Alexander. For he used to take about with him three hundred and fifty concubines in all his wars; as Dicaearchus relates in the third book of his Life in Greece. "But Philippus," says he, "was always marrying new wives in war time. For, in the twenty-two years which he reigned, as Satyrus relates in his History of his Life, having married Audata the Illyrian, he had by her a daughter named Cynna; and he also married Phila, a sister of Derdas and Machatas. And wishing to conciliate the nation of the Thessalians, he had children by two Thessalian women; one of whom was Nicesipolis of Pherae, who brought him a daughter named Thessalonice; and the other was Philinna of Larissa, by whom he had Arrhidaeus. He also acquired the kingdom of the Molossians, when he married Olympias, by whom he had Alexander and Cleopatra. And when he subdued Thrace, there came to him Cothelas, the king of the Thracians, bringing with him Meda his daughter, and many presents: and having married her, he added her to Olympias. And after all these, being violently in love, he married Cleopatra, the sister of Hippostratus and niece of Attalus. And bringing her also home to Olympias, he made all his life unquiet and troubled. For, as soon as this marriage took place, Attalus said, 'Now, indeed, legitimate kings shall be born, and not bastards. ' And Alexander having heard this, smote Attalus with a goblet which he had in his hand; and Attalus in return struck him with his cup. And after that Olympias fled to the Molossians; and Alexander fled to the Illyrians. And Cleopatra bore to Philippus a daughter who was named Europa. "

Euripides the poet, also, was much addicted to women: at all events Hieronymus in his Historical Commentaries speaks as follows,- "When some one told Sophocles that Euripides was a woman-hater, 'He may be,' said he, 'in his tragedies, but in his bed he is very fond of women. ' "

[6. ] G But our married women are not such as Eubulus speaks of in his Female Garland-sellers -
By Zeus, we are not painted with vermilion,
Nor with dark mulberry juice, as you are often:
And then, if in the summer you go out,
Two rivulets of dark discoloured hue
Flow from your eves, and sweat drops from your jaws,
And makes a scarlet furrow down your neck;
And the light hair, which wantons o'er your face,
[558] Seems grey, so thickly is it plastered over.

And Anaxilas, in his Neottis, says-
The man whoever has loved a courtesan,
Will say that no more lawless worthless race
Can anywhere be found: for what ferocious
Unsociable she-dragon, what Chimaera,
Though it breathe fire from its mouth, what Charybdis,
What three-headed Scylla, dog of the sea,
Or hydra, sphinx, or raging lioness,
Or viper, or winged harpy (greedy race),
Could go beyond those most accursed harlots?
There is no monster greater. They alone
Surpass all other evils put together.
And let us now consider them in order:-
First there is Plang? n; she, like a Chimaera,
Scorches the wretched barbarians with fire;
One knight alone was found to rid the world of her,
Who, like a brave man, stole her furniture
And fled, and she despairing, disappeared.
Then for Sinope's friends, may I not say
That it is a hydra they cohabit with?
For she is old: but near her age, and like her,
Greedy Gnathaena flaunts, a twofold evil.
And as for Nanni? n, in what, I pray,
Does she from Scylla differ? Has she not
Already swallowed up two lovers, and
Opened her greedy jaws to enfold a third?
But he with prosperous oar escaped the gulf.
Then does not Phryne beat Charybdis hollow?
Who swallows the sea-captains, ship and all.
Is not Theano a mere de-feathered Siren?
Their face and voice are woman's, but their legs
Are feathered like a blackbird's. Take the lot,
'Tis not too much to call them Theban Sphinxes.
For they speak nothing plain, but only riddles;
And in enigmas tell their victims how
They love and dote, and long to be caressed.
"Would that I had a quadruped," says one,
That may serve for a bed or easy chair.
"Would that I had a tripod" - "Or a biped,"
That is, a handmaid. And the hapless fool
Who understands these hints, like Oedipus,
If saved at all is saved against his will.
But they who do believe they're really loved
Are much elated, and raise their heads to heaven.
And in a word, of all the beasts on earth
The direst and most treacherous is a harlot.

[7. ] G After Larensis had said all this, Leonides, finding fault with the very name ? ? ? ? ? ? ("married woman"), quoted these verses out of the Soothsayers of Alexis-
Oh wretched are we husbands, who have sold
All liberty of life, all luxury,
And live as slaves of women, not as freemen.
We say we have a dowry; do we not
Endure the penalty, full of female bile,
Compared to which the bile of man's pure honey?
For men, though injured, pardon: but the women
First injure us, and then reproach us more;
They rule those whom they should not; those they should
They constantly neglect. They falsely swear;
They have no single hardship, no disease;
And yet they are complaining without end.

[559] And Xenarchus, in his Sleep, says-
Are then the grasshoppers not happy, say you ?
When they have wives who cannot speak a word.

And Philetaerus, in his Corinthiast, says-
O Zeus, how melting and soft an eye
The lady has! 'Tis not for nothing we
Behold the temple of Hetaera here;
But there is not one temple to a wife
Throughout the whole of Greece.

And Amphis says in his Athamas-
Is not a courtesan much more good-humoured
Than any wedded wife ? No doubt she is,
And it is only natural; for she, by law,
Thinks she's a right to sulk and stay at home:
But well the other knows that it is her manners
By which alone she can retain her friends;
And if they fail, she must seek out some others.

[8. ] G And Eubulus, in his Chrysilla, says-
May that man, fool as he is, who marries
A second wife, most miserably perish;
Him who weds one, I will not blame too much,
For he knew little of the ills he courted.
But well the widower had proved all
The ills which are in wedlock and in wives.

And a little further on he says-
O holy Zeus, may I be quite undone,
If ever I say a word against the women,
The choicest of all creatures. And suppose
Medeia was a termagant,- what then ?
Was not Penelope a noble creature ?
If one should say, "Just think of Clytaemnestra,"
I meet him with Alcestis chaste and true.
Perhaps he'll turn and say no good of Phaedra;
But think of virtuous . . . . who ? . . . . Alas, alas!
I cannot recollect another good one,
Though I could still count bad ones up by scores.

And Aristophon, in his Callonides, says-
May he be quite undone, he well deserves it,
Who dares to marry any second wife;
A man who marries once may be excused;
Not knowing what misfortune he was seeking.
But he who, once escaped, then tries another,
With his eyes open seeks for misery.

And Antiphanes, in his Philopator, says-
(A) He's married now.
(B) How say you? do you mean
He's really gone and married- when I left him,
Alive and well, possessed of all his senses ?

And Menander, in his Symbol-Bearer, or The Female Flute-player, says-
(A) You will not marry if you're in your senses,
Abandoning your current life. For I myself
Did marry; so I recommend you not to.
(B) The matter is decided- the die is cast.
(A) Go on then. I do wish you then well over it;
But you are taking arms, with no good reason,
Against a sea of troubles. In the waves
Of the deep Libyan or Aegean sea
Scarce three of thirty ships are lost or wrecked;
But scarcely one poor husband escapes at all.

And in his Woman Burnt he says-
Oh, may the man be totally undone
Who was the first to venture on a wife;
And then the next who followed his example;
And then the third, and fourth, and all who followed.

And Carcinus the tragedian, in his Semele (which begins, "O nights"), says-
O Zeus, why need one waste one's words
In speaking ill of women? for what worse
Can he add, once he has called them women.

[9. ] G But, above all other cases, those who when advanced in years marry young wives, do not perceive that they are running voluntarily into danger, which every one else foresees plainly; and that, too, though the Megarian poet [ Theognis_457 ] has given them this warning:
[560] A young wife suits not with an aged husband;
For she will not obey the pilot's helm
Like a well-managed boat; nor can the anchor
Hold her securely in her port, but oft
She breaks her chains and cables in the night,
And headlong drives into another harbour.

And Theophilus, in his Neoptolemus, says-
A young wife does not suit an old man well;
For, like a crazy boat, she not at all
Answers the helm, but slips her cable off
By night, and in some other port is found.

[10. ] G And I do not think that any of you are ignorant, my friends, that the greatest wars have taken place on account of women:- the Trojan war on account of Helene; the plague which took place in it was on account of Chryseis; the anger of Achilles was excited about Briseis; and the war called the Sacred War, on account of another wife (as Duris relates in the second book of his History), who was a Theban by birth, by name Theano, and who was carried off by some Phocian. And this war also lasted ten years, and in the tenth year was brought to an end by the cooperation of Philippus; for by his aid the Thebans took Phocis.

The war, also, which is called the Crissaean War (as Callisthenes tells us in his account of the Sacred War), when the Crissaeans made war upon the Phocians, lasted ten years; and it was excited on this account,- because the Crissaeans carried off Megisto, the daughter of Pelagon the Phocian, and the daughters of the Argives, as they were returning from the Pythian temple: and in the tenth year Crissa was taken. And whole families also have been ruined owing to women;- for instance, that of Philippus, the father of Alexander, was ruined on account of his marriage with Cleopatra; and Heracles was ruined by his marriage with Iole, the daughter of Eurytus; and Theseus on account of his marriage with Phaedra, the daughter of Minos; and Athamas on account of his marriage with Themisto, the daughter of Hypseus; and Jason on account of his marriage with Glauce, the daughter of Creon; and Agamemnon on account of Cassandra.