]
[Footnote 16:
Μoΐραν δ' οὔτινα φημι πεφυγμένον ἔμμεναι ἀνδρων,
Οὐ κακὸν οὐδὲ μὲν ἐσθλὸν, ἐπὴν ταπρῶτα γένηται.
[Footnote 16:
Μoΐραν δ' οὔτινα φημι πεφυγμένον ἔμμεναι ἀνδρων,
Οὐ κακὸν οὐδὲ μὲν ἐσθλὸν, ἐπὴν ταπρῶτα γένηται.
Scriptori Erotici Graeci
--he prepares misery for
himself; if Candaules has a fair wife, that wife becomes the murderess
of her husband! The nuptial torches of Helen[35] kindled the fire
which consumed Troy! How many suitors were done to death through the
chastity of Penelope? Phædra, through love, became the destroyer of
Hippolytus; Clytemnestra, through hate, the murderess of Agamemnon! Ο!
all-audacious[36] race of women! they deal death whether they love or
hate! The noble Agamemnon must needs die, he whose beauty is described
to have been cast in a heavenly mould,
'Jove o'er his eyes celestial glories spread,
And dawning conquest play'd around his head. [37]
and yet this very head was cut off by--a woman! All that I have been
saying relates only to the handsome among the sex; in this case, then,
there is a lessening of the evil, for beauty is a palliative, and under
such circumstances a man may be said to be fortunate in the midst of
his calamity; but if, as you say, the woman boasts no charms, why then
the evil becomes two-fold. Who would submit in such a case, especially
who that is young and handsome like yourself? In the name of the gods,
Charicles, do not stoop to such a yoke; do not mar the flower of your
beauty before the time; for remember, in addition to the other ills of
marriage, there is this evil, it saps the vigour: do not, Charicles,
I pray, expose yourself to this; give not the beauteous rose to be
plucked by the ill-favoured rustic's hand. "
"Leave this matter," replied Charicles, "to the care of the gods and
of myself; the marriage will not take place for some days yet; much
may be done in a single night, and we will deliberate at our leisure.
Meanwhile, I will go and take a ride, for since the day you gave me
that fine horse, I have never made use of your kind present. " With
these words he left the house, little imagining that this his first
ride was to be his last. After he was gone, I related every particular
to Clinias, describing how my passion began; the arrival, the supper,
the beauty of the maiden. Feeling, at last, how absurdly I was
beginning to talk, I exclaimed, "Clinias, I can no longer endure this
misery. Love has assailed me with such violence as to drive sleep from
my eyes; I see no object but Leucippe; no one can suffer like myself,
for the source of my trouble dwells with me under the same roof. "
"What folly it is," replied Clinias, "for you who are so fortunate in
love to talk after this fashion! You have no need to go to another
person's doors; you do not require a go-between; fortune gives the
loved object into your hands, brings her into your very house, and
there sets her down. [38] Other lovers are well content with catching
a glimpse of the maiden for whom they sigh, and to gratify their
eyes is with them no small good fortune; they consider themselves
most favoured, indeed, if they can now and then exchange a word with
their mistress. But what is your case? You continually see her, you
continually hear her voice, you sup with her, you drink with her; and
yet, fortunate that you are, you are complaining! You are guilty of
base ingratitude towards love, and without the slightest cause. Do you
not know that seeing the object whom you love gives far deeper pleasure
than enjoying her? [39] And why so? Because the eyes, when encountering
each other, receive bodily impressions, as in a looking-glass, and
the reflection of beauty glancing into the soul,[40] begets union even
in separation, and affords a pleasure not much inferior to corporeal
intercourse, which, after all, is hollow and unsatisfying. [41] I augur,
moreover, that you will soon obtain the object of your wishes, for to
be always in the society of the loved one, exerts a most persuasive
power; the eye is a wondrous vehicle of love,[42] and constant
intercourse is most influential in begetting kindly feelings. Habit and
the company of each other will tame savage beasts. How much more will
they act upon a woman's heart. Parity of age also has great weight with
a maiden, and the animal passion which is felt in the flower of youth,
added to the consciousness of being loved, very frequently call forth a
return of tender feeling. Every maiden wishes to be thought beautiful,
and exults in being loved; and approves the testimony borne by the
lover to her beauty; because, if no one love her, she believes herself
devoid of any personal charms. This one piece of advice I give you,
make her feel certain that she is beloved, and she will soon follow
your example in returning your affection. "
"And how," asked I, "is this sage oracle of yours to be accomplished?
Put me in the right way; you are more experienced than myself; you have
been longer initiated in the mysteries of love. What am I to do? What
am I to say? How am I to obtain her for whom I sigh? For my part I am
ignorant how to set about the work. "
"There is small need," replied Clinias, "to learn these matters from
the mouths of others. Love is a self-taught master of his craft. [43] No
one teaches new-born babes where to find their food; they have already
learnt by intuition, and know that a table has been spread for them by
nature in their mothers' breasts. In like manner, the youth who for
the first time is pregnant with love, needs no teaching to bring it
to the birth; only let your pains have come on, and your hour have
arrived, and though it be for the first time, you will not miscarry,
but will be safely brought to bed, midwifed by the god himself. I will,
however, give you a few common-place hints relating to matters which
require general observance. Say nothing to the maiden directly bearing
upon love; prosecute the wished-for consummation quietly. Youths and
maidens are alike sensible of shame, and however much they may long for
sexual enjoyment, they do not like to hear it talked of; they consider
the disgrace of the matter to be altogether in the words. Matrons take
pleasure even in the words. A maiden will show no objection to acts
of dalliance upon her lover's part, but will express her willingness
by signs and gestures; yet if you come directly to the point, and put
the question to her, your very voice will alarm her ears; she will be
suffused with blushes; she will turn away from your proposals; she will
think an insult has been done her; and however willing to comply with
your desires, she will be restrained by shame; for the pleasurable
sensations excited by your words will make her consider herself to be
submitting to the act. But when by other means you have brought her
to a compliant mood, so that you can approach her with some degree of
freedom, be as wise and guarded as though you were celebrating the
mysteries;[44] gently approach and kiss her: a kiss given by a lover
to a willing mistress is a silent way of asking for her favours; and
the same given to the fair one who is coy, is a supplication to relent.
Even when maidens are themselves ready to comply, they often like
some appearance of force to be employed,[45] for the plea of seeming
necessity will remove the shame of voluntary compliance upon their
part. Do not be discouraged if she repulses your advances,[46] but mark
the manner of her repulse: all these matters require tact. If she
persists in being uncompliant, use no force; for she is not yet in the
right humour; but if she show signs of yielding, act still with proper
caution, lest after all you should lose your labour. "[47]
"You have given me store[48] of good advice," said I, "and may
everything turn out successfully; nevertheless I sadly fear that
success will prove the beginning of even greater calamity, by making
me more desperately in love. What am I to do if my malady increase?
I cannot marry, for I am already engaged to another maiden; my
father, too, is very urgent with me to conclude the match, and he
asks nothing but what is fair and reasonable. He does not barter me
away like Charicles for gold; he does not wish me to marry either a
foreigner or an ugly girl; he gives me his own daughter, a maiden
of rare beauty, had I not seen Leucippe; but now I am blind to all
other charms excepting hers, in short, I have eyes for her alone. I
am placed midway between two contending parties; Love on one side, my
father on the other; the latter wields his paternal authority, the
former shakes his burning torch; how am I to decide the cause? Stern
necessity and natural affection are opposed. Father, I wish to give a
verdict for you, but I have an adversary too strong for me; he tortures
and overawes the judge,[49] he stands beside me with his shafts; his
arguments are flame. Unless I decide for him, his fires will scorch me
up. "
While we were thus discussing the subject of the god of Love, a slave
of Charicles suddenly rushed in bearing his evil tidings on his face
so plainly, that Clinias immediately cried out, "Some accident has
befallen Charicles. " "Charicles," hastily exclaimed the slave, "is
dead. " Utterance failed Clinias, upon hearing this, he remained without
the power of motion, as if struck by lightning. The slave proceeded to
relate the sad particulars. "Charicles," he said, "after mounting, went
off at a moderate pace, then after having had two or three gallops,
pulled up, and still sitting on the animal, wiped off from its back
the sweat, leaving the reins upon its neck. There was a sudden noise
from behind, and the startled horse rearing bounded forward and dashed
wildly on. [50] Taking the bit between his teeth, with neck thrown up
and tossing mane, maddened with fright, he flew through the air. [51]
Such was his speed, that his hind feet seemed endeavouring to overtake
and pass the fore feet in the race; and owing to this rivalry of speed
between the legs, the animal's back rose and fell as does a ship
when tossing upon the billows. Oscillating from the effect of these
wave-like movements,[52] the wretched Charicles was tossed up and down
like a ball upon the horse's back, now thrown back upon his croup, now
pitched forward upon his neck. At length overmastered by the storm,[53]
and unable to recover possession of the reins, he gave himself up to
this whirlwind of speed, and was at Fortune's mercy. The horse still
in full career, turned from the public road, made for a wood, and
dashed his unhappy rider against a tree. Charicles was shot from off
his back as from an engine, and his face encountering the boughs, was
lacerated with a wound from every jagged point. Entangled by the reins,
he was unable to release his body, but was dragged along upon the road
to death; for the horse, yet more affrighted by the rider's fall, and
impeded by his body, kicked and trampled the miserable youth who was
the obstacle to his farther flight;[54] and such is his disfigurement
that you can no longer recognize his features. "
After listening to this account, Clinias was for some moments
speechless through bewilderment, then awakening from his trance of
grief, he uttered a piercing cry, and was rushing out to meet the
corpse, I following and doing my best to comfort him. At this instant
the body of Charicles was borne into the house, a wretched and
pitiable sight, for he was one mass of wounds,[55] so that none of
the bystanders could restrain their tears. His father led the strains
of lamentation, and cried out, "My son, in how different a state hast
thou returned from that in which thou didst leave me! Ill betide all
horsemanship! Neither hast thou died by any common death, nor art thou
brought back a corpse comely in thy death; others who die preserve
their well-known lineaments, and though the living beauty of the
countenance be gone, the image is preserved, which by its mimickry of
sleep consoles the mourner. [56] In their case, death has taken away
the soul, but leaves in the body the semblance of the individual: in
thy case, fate has destroyed both, and, to me, thou hast died a double
death, in soul and body, so utterly has even the shadow of thy likeness
perished! Thy soul has fled, and I find thee no more, even in body! Oh,
my son, when shall be now thy bridal day? When, ill-starred horseman
and unwedded bridegroom, when shall be the joyous nuptial festivities?
The tomb will be thy bridal bed, death thy partner, a dirge thy
nuptial song, wailing thy strains of joy! [57] I thought, my son, to
have kindled for thee a very different flame, but cruel fate has
extinguished both it and thee, and in its stead lights up the funeral
torch. Oh, luckless torch bearing, where death presides and takes the
place of marriage! "
Thus bitterly did the father bewail the loss of his son, and Clinias
vied with him in the expression of his grief, breaking forth into
soliloquy. "I have been the death of him who was master of my
affection! Why was I so ill-advised as to present him with such a
gift! Could I not have given him a golden beaker, out of which, when
pouring a libation, he might have drunk, and so have derived pleasure
from the gift? Instead of doing this, wretch that I was, I bestowed
upon this beauteous youth a savage brute, and moreover decked out the
beast with a pectoral and frontlet and silver trappings. [58] Yes,
Charicles, I decked out your murderer with gold! Thou beast, of all
others most evil, ruthless, ungrateful, and insensible to beauty, thou
hast actually been the death of him who fondled thee, who wiped away
thy sweat, promised thee many a feed, and praised the swiftness of thy
pace! Instead of glorying in being the bearer of so fair a youth, thou
hast ungratefully dashed his beauty to the earth! Woe is me, for having
bought this homicide, who has turned out to be thy murderer! "
No sooner were the funeral obsequies over, than I hastened to the
maiden, who was in the pleasance belonging to the house. It consisted
of a grove, which afforded a delightful object to the eyes; around it
ran a wall, each of the four sides of which had a colonnade supported
upon pillars, the central space being planted with trees, whose
branches were so closely interwoven, that the fruits and foliage
intermingled in friendly union. [59] Close to some of the larger
trees grew the ivy and the convolvulus; the latter hanging from the
plane-trees, clustered round it, with its delicate foliage; the former
twining round the pine, lovingly embraced its trunk, so that the tree
became the prop of the ivy, and the ivy furnished a crown for the tree.
On either side were seen luxuriant vines, supported upon reeds; these
were now in blossom, and hanging down from the intervening spaces were
the ringlets of the plant;[60] while the upper leaves, agitated by the
breeze and interpenetrated by the rays of the sun, caused a quivering
gleam to fall upon the ground, which partially lighted up its shade.
Flowers also displayed the beauty of their various hues. The narcissus,
the rose, and violet, mingling together, imparted a purple colour to
the earth; the calyx of both these flowers was alike in its general
shape, and served them for a cup; the expanded rose-leaves were red
and violet above, milky white below, and the narcissus was altogether
of the latter hue; the violet had no calyx, and its colour resembled
that of the sea when under the influence of a calm. In the midst of
the flowers bubbled a fountain, whose waters received into a square
basin, the work of art, served the flowers for their mirror, and gave
a double appearance to the grove, by adding the reflection to the
reality. Neither were there wanting birds: some of a domestic kind,
reared by the care of man, were feeding in the grove; while others,
enjoying their liberty of wing, flew and disported themselves among
the branches. The songsters were grasshoppers[61] and swallows,[62] of
which the one celebrated the rising of Aurora, the other the banquet
of Tereus. Those of a domestic kind were the peacock, the swan, and the
parrot; the swan was feeding near the fountain; a cage suspended from
a tree contained the parrot; the peacock drew after him his splendid
train; nor was it easy to decide which surpassed the other in beauty,
the tints of the flowers themselves, or the hues of his flower-like
feathers.
Leucippe happened at this time to be walking with Clio, and stopped
opposite the peacock who was just then spreading his train, and
displaying the gorgeous semicircle of his feathers. [63] Wishing to
produce amorous sensations in her mind, I addressed myself to the slave
Satyrus,[64] making the peacock the subject of our discourse. "The
bird," I said, "does not do this without design; he is of an amorous
nature, and always bedecks himself in this manner when he wishes to
attract his favourite mate. Do you see," I added, (pointing in the
direction) "the female, near the plane-tree yonder? It is to her that
he is now displaying the 'enamelled meadow' of his plumes, and this
meadow of his is assuredly more beautiful than any mead in nature,
each plume has in it a spot of gold, and the gold is encircled by a
purple ring, and so in every plume there is seen an eye. " Satyrus
readily comprehended the drift of my discourse, and in order to give
me scope for continuing the subject, he asked "whether Love could
possibly possess such power as to transmit his warmth even unto the
winged tribes? " "Yes," I replied, "not only unto them--for there is
no marvel in this, since he himself is winged--but also into reptiles
and wild beasts and plants; nay, in my opinion even unto stones. The
magnet, for instance loves the iron, and upon the first sight and touch
draws that metal towards it, as if containing within itself the fire
of love. Is there not in this, a manifest embrace between the amorous
stone and the iron the object of its affection? Philosophers, moreover,
tell, concerning plants, what I should deem an idle tale were it not
confirmed by the experience of husbandmen. They maintain that one
plant becomes enamoured of another, and that the palm is most sensible
of the tender passion; there are, you must know, male[65] and female
palms; supposing the female is planted at a distance from it, the male
droops and withers; the husbandman upon seeing this, easily understands
the nature of the malady, and ascending an eminence he observes in
what direction the tree inclines--which is always towards the beloved
object; having ascertained this point, he employs the following remedy:
taking a shoot from the female he inserts it into the very heart of
the male; this immediately revives it, and bestows new life upon its
sinking frame, so that it recovers its pristine vigour; and this arises
from delight in embracing its beloved; such are the loves of the
plants. [66]
"The same holds true concerning streams and rivers also; for we
hear of the loves of the river Alpheus and the Sicilian fountain
Arethusa. [67] This river takes its course through the sea as through
a plain, and the sea instead of impregnating it with its saltness,
divides and so affords a passage for the river, performing the part
of bridesman,[68] by conducting it to Arethusa; when, therefore, at
the Olympic Festival, persons cast various gifts into the channel of
this river, it immediately bears them to its beloved, these being its
nuptial gifts. [69] A yet stranger mystery of Love is seen in reptiles,
not merely in those of like race, but of different kind. The viper[70]
conceives a violent passion for the lamprey, which though in form a
serpent, is to all intents and purposes a fish. When these reptiles
wish to copulate, the viper goes down to the shore and hisses in the
direction of the sea, which is a signal to the lamprey; she understands
the sound, and issues from the water, but does not immediately hasten
to her lover, knowing that he carries deadly poison in his teeth,
but gliding up a rock, there waits until he has cleansed his mouth.
After looking at one another for a space, the loving viper vomits
forth the poison so dreaded by his mistress, and she upon perceiving
this, descends and entwines him in her embrace, no longer dreading his
amorous bite. "
During my discourse, I kept observing Leucippe to see how she took
these amatory topics, and she gave indications that they were not
displeasing to her. The dazzling beauty of the peacock which I just
now mentioned seemed to me far inferior to her attractions; indeed the
beauty of her countenance might vie with the flowers of the meadow; the
narcissus was resplendent in her general complexion, the rose blushed
upon her cheek, the dark hue of the violet sparkled in her eyes, her
ringlets curled more closely than do the clusters of the ivy;---her
face, therefore, was a reflex of the meadows. [71] Shortly after this,
she left the pleasance, it being time for her to practise upon the
harp. Though absent she appeared to me still present, for her form and
features remained impressed upon my eyes.
Satyrus and I congratulated each other upon our mutual performances. I
for the subjects I had chosen, he for having given me the opportunity
of discussing them. Supper time soon arrived and we reclined at table
as before.
[Footnote 1: Μήτηρ Φοινίκων ἡ πόλις, θηζαίων ὁ δῆμος πατήρ. The
"mother-city," because of the many colonies which it sent out: on
the foundation of Thebes, Pliny, B. v, c. 19, says: "Sidon, artifex
vitri, Thebarum Bœtiarum parens. " We find in the Scriptures, that
Tyre and Sidon were famous for works in gold, embroidery, &c. , and
whatsoever regarded magnificence and luxury. --See Isaiah xxiii. --Ezek.
xxvii. xxviii. The Phœnicians were, in very early times, celebrated
for merchandise of every description; and their country was justly
considered the emporium of the East. They were the earliest navigators,
and their skill in ship-building may be inferred from I Kings, v.
6. --Trollope's Homer. ]
[Footnote 2: Σῶστρα or σωτήρια. Sacrifices and votive offerings, made
upon escape from shipwreck--
"Me tabulâ sacer
Votivâ paries indicat uvida,
Suspendisse potenti
Vestimenta maris Deo. "--Hor. I. Od. v. 12.
]
[Footnote 3: The Syrian Venus. "Venus--quarta, Syria, Tyroque concepta;
quæ Astarte vocatur, quam Adonidi nupsisse proditum est. "--Cic. de Nat.
Deorum. ]
[Footnote 4: Ovid. Met. ii. 844, and Moschus, Idyl. 2. ]
[Footnote 5: Compare a passage in Longus, B. iv. , Έν μετεώρῳ οἱ κλάδοι
συνἐπιπτον άλλήλοις, καὶ ἐπήλλαττον τος κόμας, ἐδόκει μὲν τοί καὶ ἠ
τούτων φύσις εἰναι τεχνης. ]
[Footnote 6: "Mare purpureum. "--Virg. G. 4, 373. ]
[Footnote 7: In Ode xxviii. , on his mistress, Anacreon says,--
"Στόλισον τολoιτὸν αὐτην
'υπὸ πορφύροισι πέπλοις·
διαφαινέτο δὲ σαρκὼν
'ολίγον, το σῶμ' ἐλεγχον. "
]
[Footnote 8: "Quàm castigate planus sub pectore venter. "--Ovid. Am. i.
5. ]
[Footnote 9:
"Her dainty paps, which like young fruit in May,
Now little, 'gan to swell, and being tied
Through her thin weed, their places only signified. "--Spencer.
]
[Footnote 10: "Tremulæ sinuantur flamine vestes. "--Ovid. Met. ii. 875. ]
[Footnote 11:
"Her robe inflated by the wanton breeze,
Seem'd like a ship's sail hovering o'er the seas. "
Moschus. Chapman's Tr.
]
[Footnote 12:
"From their sea-hollows swift the Nereids rose,
Seated on seals, and did his train compose;
Poseidon went before, and smooth did make
The path of waters for his brother's sake;
Around their king, in close array, did keep
The loud-voiced Tritons, minstrels of the deep.
And with their conchs proclaimed the nuptial song. "
Moschus.
]
[Footnote 13: Δύναται δὲ τοσοῦτον, ὂσον οὐδὲ ὁ Zεὺς, κρατεῖ μὲν
στοιχεῖων, κρατεῖ δὲ ἄστρων, κρατεῖ δὲ τῶν ὀμοίων θεῶν. --Longus. Β. ii. ]
[Footnote 14: Καλῄ ὑπὸ πλατανίστῳ ὃθεν ῥέεν ἀγλaὸv ὓδωρ. --Hom. Il. ii.
307. ]
[Footnote 15: Proximity by blood or consanguinity was not, with some
few exceptions, a bar to marriage in any part of Greece; direct lineal
descent was. Thus brothers were permitted to marry with sisters even,
if not born from the same mother, as Cimon did with Elpenice. See
Nepos, Life of Cimon. --Dict. of Greek and Roman Antiq.
]
[Footnote 16:
Μoΐραν δ' οὔτινα φημι πεφυγμένον ἔμμεναι ἀνδρων,
Οὐ κακὸν οὐδὲ μὲν ἐσθλὸν, ἐπὴν ταπρῶτα γένηται. --Hom. Il. vi. 487.
]
[Footnote 17:
Μέλαν ὄμμα γοργὸν ἔζω
κεκερασμένον γαλήνη. --Anacreon. xxix.
"Flagrabant lumina miti
Adspectu". . . . --Silius Ital. v. 562.
]
[Footnote 18:
"Indum sanguineo veluti violaverat ostro
Si quis ebur. . . .
. . . talis virgo dabat ore colores. "--Virg. xii. 67.
]
[Footnote 19:
. . . . κάλλος
'αντ' ασπίδων ἀπασῶν,
'αντ' ἐγχέων ἁπάντων
νικᾶ δὲ καὶ σίδηρον
καὶ πῦρ, καλή τις οὖσα. --Anacreon, ii.
]
[Footnote 20: Ovid. Met. i. 452.
"At conjux quoniam mea non potes esse,
Arbor eris certè mea, dixit. " 557.
]
[Footnote 21:
. . . . "Quod enim non excitet inguen
Vox blanda et nequam? digitos habet. "--Juv. vi. 196.
]
[Footnote 22:
"Sic nature jabet: velocius et citius nos
Corrumpunt vitiorum exempla domestica, magnis
Quum subeant animos auctoribus. "--Juv. xiv. 31.
]
[Footnote 23: "Egone homuncio id non facerem? "--Ter. Eunuchus. ]
[Footnote 24: "Quæ ad beatam vitam pertinent ventre metiri. "--Cic. de
Nat Deorum, i. 40. ]
[Footnote 25: "Ὁνείρατα ἐώρων ἐρωτικά, τὰ φιλήματα, τὰς περιβολάζ, καὶ
ὅσα δὲ μεθ' ἡμέραν οὐκ ἔπραξαν ταῦτα ὅναρ ἔπραξαν. "--Longus, Β. i. ]
[Footnote 26:
. . . "as one who is awoke
By a distant organ, doubting if he be
Not yet a dreamer, till the spell is broke
By the watchman, or some such reality,
Or by one's early valet's cursed knock. "--Byron.
]
[Footnote 27:
"I have done penance for contemning Love;
Whose high imperious thoughts have punish'd me
With bitter fasts, with penitential groans,
With nightly tears, and daily heart-sore sighs:
For in revenge of my contempt of Love,
Love hath chac'd sleep from my enthralled eyes,
And made them watchers of mine own heart's sorrow. "
Shakspeare.
]
[Footnote 28: "Eque tuo pendat resupini spiritus ore. "--Luc. i. 38. ]
[Footnote 29: There was a proverb among the ancients, "θάλασσα καὶ πῦρ
καὶ γυνὴ κακὰ τρία. "]
[Footnote 30: "Argentum accepi, dote imperium vendidi. "--Plautus. ]
[Footnote 31: Hesiod. Works and Days, 57. ]
[Footnote 32: αὕτη κακῶν ηδονή.
"κἀλλος κακῶν ὕπουλος. "--Soph. Ο. Τ. 1396.
. . . "medio de fonte leporum
Surgit amari aliquid, quod in ipsis floribus angat. "
Luc. iv. 1126.
"Full from the fount of joy's delicious springs,
Some bitter o'er the flowers its bubbling venom flings. "
Childe Harold.
]
[Footnote 33: βόμβος αὐλῶν. ]
[Footnote 34: For the legends connected with these various names, the
reader is referred to Anthon's Lemprière. ]
[Footnote 35: "And like another Helen, fir'd another Troy. "--Dryden. ]
[Footnote 36:
. . . "there's no motion
That tends to vice in man, but, I affirm
It is the woman's part; be't lying, note it,
The woman's; flattering, hers; deceiving, hers;
Lust and rank thoughts, hers, hers; revenges, hers;
Ambitions, covetings, change of prides, disdain,
Nice longings, slanders, mutability;
All faults that may be named, nay, that hell knows.
Why, hers, in part, or all; but rather all. "--Cymbeline.
]
[Footnote 37: Homer. Il. ii. 478. Pope's Tr. ]
[Footnote 38:
"Semper conservam domi
Videbit, colloquetur, aderit unà in unis ædibus
Cibum nonnunquam capiet cum ea. "--Ter. Eun.
]
[Footnote 39:
"The lovely toy so fiercely sought,
Hath lost its charm by being caught. "--Byron.
]
[Footnote 40: ἔχει τινὰ μίξιν ἐν ἀποστάσει. ]
[Footnote 41:
Nequicquam; quoniam nihil indè abradere possunt
Nec penetrare, et abire in corpus corpora toto. "
Luc. iv. 1005.
]
[Footnote 42:
"Conveying as the electric wire,
We know not how, the absorbing fire. "--Byron.
]
[Footnote 43: αὐτοδίδακτος, γάρ ἐστιν ὁ θεὸς σοφιστής. ]
[Footnote 44: The festivals called Mysteries took place at night, or in
secret, within some sanctuary, which the uninitiated were not allowed
to enter. --See Dict. of Greek and Rom. Antiq. ]
[Footnote 45:
"Pugnabit primo fortassis, et Improbe, dicet.
Pugnando vinci sed tamen illa volet. "
Ovid. de Art. Aman. l. 665.
]
[Footnote 46:
"Who listens once will listen twice;
Her heart, be sure, is not of ice,
And one refusal no rebuff. "--Byron.
]
[Footnote 47: χορήγησον τὴν ὑπόκρισιν μὴ άπολέσαι τό δρᾶμα. The
language is figurative and borrowed from customs relating to the drama.
If a poet wished to bring out a piece, he applied to the archon to
grant him a chorus (χορὸν διδόναι); hence the phrases χορὸν αἰτεῖν,
λαμβάνειν, to apply for and to succeed in the application. This will
explain the above expression ἀπολέσαι τὸ δρᾶμα, to fail in obtaining
through want of merit. ]
[Footnote 48: ἐφόδια. ]
[Footnote 49: Viz. , his own mind distracted between the solicitations
of his father and the arguments of love.
"Tot me impediunt curæ, quæ meum animum diversè trahunt. "
Ter. Andr.
]
[Footnote 50:
"And, starting to each accent, sprang
As from a sudden trumpet's clang. "--Byron.
]
[Footnote 51:
"Away, away, my steed and I,
Upon the pinions of the wind,
All human dwellings left behind;
We sped like meteors through the sky. "--Byron.
]
[Footnote 52:
"I felt as on a plank at sea,
When all the waves that dash o'er thee,
At the same time upheave and whelm,
And hurl thee towards a desert realm.
My undulating life was as
The fancied lights that flitting pass
Our shut eyes in deep midnight, when
Fever begins upon the brain. "--Byron.
]
[Footnote 53: It must be remembered that throughout this description
the expressions are borrowed from a storm at sea. An illustration
occurs in Soph. vi. Electra 729 and 733. "ναυαγίων ἱππικῶν. " "κλύδων',
ἔφιππον. "]
[Footnote 54:
"Each motion which I made to free
My swoln limbs from their agony
Increased his fury and affright. "--Byron.
]
[Footnote 55: "Totum est pro corpore vulnus. "--Lucan ix. 814. ]
[Footnote 56:
He who hath bent him o'er the dead
Ere the first day of death is fled,
(Before decay's effacing fingers
Have swept the lines where beauty lingers),
And marked the mild angelic air;
The rapture of repose that's there,
The fix'd yet tender traits that streak
The languor of the placid cheek.
. . . . . .
He still might doubt the tyrant's power;
So fair, so calm, so softly seal'd,
The first, last look by death reveal'd. "--Byron.
]
[Footnote 57: In Heliodorus, B. i. Theagenes and Charicles express
their grief in similar language. ]
[Footnote 58: Mention of these different ornaments occurs in Xen.
Cyrop. B. vi. c. 4, sec. 1. ]
[Footnote 59: See the description of the garden in the 3rd Book of
Longus. ]
[Footnote 60: ἦν βόστρυχος τοῦ φυτοῦ. ]
[Footnote 61:
"The shrill cicalas, people of the pine,
Making their summer lives one ceaseless song. "--Byron.
]
[Footnote 62: The swallow was generally considered the representative
of what was barbaric, chattering, and troublesome. See Aristoph. Frogs,
649, and Æsch. Ag. 1017, nevertheless is introduced by Moschus, in his
lament for Bion:--
. . . . "Nor on their mountain thrones,
The swallows utter such lugubrious tones. "
Chapman's Tr.
The reader will call to mind the line in Gray.
"The swallow twittering from the straw-built shed. "
The chirping noise of the cicada (τέττιξ) is constantly used by the
poets as a simile for sweet sounds. ]
[Footnote 63:
". . . pectâ pandat spectacula caudâ.
himself; if Candaules has a fair wife, that wife becomes the murderess
of her husband! The nuptial torches of Helen[35] kindled the fire
which consumed Troy! How many suitors were done to death through the
chastity of Penelope? Phædra, through love, became the destroyer of
Hippolytus; Clytemnestra, through hate, the murderess of Agamemnon! Ο!
all-audacious[36] race of women! they deal death whether they love or
hate! The noble Agamemnon must needs die, he whose beauty is described
to have been cast in a heavenly mould,
'Jove o'er his eyes celestial glories spread,
And dawning conquest play'd around his head. [37]
and yet this very head was cut off by--a woman! All that I have been
saying relates only to the handsome among the sex; in this case, then,
there is a lessening of the evil, for beauty is a palliative, and under
such circumstances a man may be said to be fortunate in the midst of
his calamity; but if, as you say, the woman boasts no charms, why then
the evil becomes two-fold. Who would submit in such a case, especially
who that is young and handsome like yourself? In the name of the gods,
Charicles, do not stoop to such a yoke; do not mar the flower of your
beauty before the time; for remember, in addition to the other ills of
marriage, there is this evil, it saps the vigour: do not, Charicles,
I pray, expose yourself to this; give not the beauteous rose to be
plucked by the ill-favoured rustic's hand. "
"Leave this matter," replied Charicles, "to the care of the gods and
of myself; the marriage will not take place for some days yet; much
may be done in a single night, and we will deliberate at our leisure.
Meanwhile, I will go and take a ride, for since the day you gave me
that fine horse, I have never made use of your kind present. " With
these words he left the house, little imagining that this his first
ride was to be his last. After he was gone, I related every particular
to Clinias, describing how my passion began; the arrival, the supper,
the beauty of the maiden. Feeling, at last, how absurdly I was
beginning to talk, I exclaimed, "Clinias, I can no longer endure this
misery. Love has assailed me with such violence as to drive sleep from
my eyes; I see no object but Leucippe; no one can suffer like myself,
for the source of my trouble dwells with me under the same roof. "
"What folly it is," replied Clinias, "for you who are so fortunate in
love to talk after this fashion! You have no need to go to another
person's doors; you do not require a go-between; fortune gives the
loved object into your hands, brings her into your very house, and
there sets her down. [38] Other lovers are well content with catching
a glimpse of the maiden for whom they sigh, and to gratify their
eyes is with them no small good fortune; they consider themselves
most favoured, indeed, if they can now and then exchange a word with
their mistress. But what is your case? You continually see her, you
continually hear her voice, you sup with her, you drink with her; and
yet, fortunate that you are, you are complaining! You are guilty of
base ingratitude towards love, and without the slightest cause. Do you
not know that seeing the object whom you love gives far deeper pleasure
than enjoying her? [39] And why so? Because the eyes, when encountering
each other, receive bodily impressions, as in a looking-glass, and
the reflection of beauty glancing into the soul,[40] begets union even
in separation, and affords a pleasure not much inferior to corporeal
intercourse, which, after all, is hollow and unsatisfying. [41] I augur,
moreover, that you will soon obtain the object of your wishes, for to
be always in the society of the loved one, exerts a most persuasive
power; the eye is a wondrous vehicle of love,[42] and constant
intercourse is most influential in begetting kindly feelings. Habit and
the company of each other will tame savage beasts. How much more will
they act upon a woman's heart. Parity of age also has great weight with
a maiden, and the animal passion which is felt in the flower of youth,
added to the consciousness of being loved, very frequently call forth a
return of tender feeling. Every maiden wishes to be thought beautiful,
and exults in being loved; and approves the testimony borne by the
lover to her beauty; because, if no one love her, she believes herself
devoid of any personal charms. This one piece of advice I give you,
make her feel certain that she is beloved, and she will soon follow
your example in returning your affection. "
"And how," asked I, "is this sage oracle of yours to be accomplished?
Put me in the right way; you are more experienced than myself; you have
been longer initiated in the mysteries of love. What am I to do? What
am I to say? How am I to obtain her for whom I sigh? For my part I am
ignorant how to set about the work. "
"There is small need," replied Clinias, "to learn these matters from
the mouths of others. Love is a self-taught master of his craft. [43] No
one teaches new-born babes where to find their food; they have already
learnt by intuition, and know that a table has been spread for them by
nature in their mothers' breasts. In like manner, the youth who for
the first time is pregnant with love, needs no teaching to bring it
to the birth; only let your pains have come on, and your hour have
arrived, and though it be for the first time, you will not miscarry,
but will be safely brought to bed, midwifed by the god himself. I will,
however, give you a few common-place hints relating to matters which
require general observance. Say nothing to the maiden directly bearing
upon love; prosecute the wished-for consummation quietly. Youths and
maidens are alike sensible of shame, and however much they may long for
sexual enjoyment, they do not like to hear it talked of; they consider
the disgrace of the matter to be altogether in the words. Matrons take
pleasure even in the words. A maiden will show no objection to acts
of dalliance upon her lover's part, but will express her willingness
by signs and gestures; yet if you come directly to the point, and put
the question to her, your very voice will alarm her ears; she will be
suffused with blushes; she will turn away from your proposals; she will
think an insult has been done her; and however willing to comply with
your desires, she will be restrained by shame; for the pleasurable
sensations excited by your words will make her consider herself to be
submitting to the act. But when by other means you have brought her
to a compliant mood, so that you can approach her with some degree of
freedom, be as wise and guarded as though you were celebrating the
mysteries;[44] gently approach and kiss her: a kiss given by a lover
to a willing mistress is a silent way of asking for her favours; and
the same given to the fair one who is coy, is a supplication to relent.
Even when maidens are themselves ready to comply, they often like
some appearance of force to be employed,[45] for the plea of seeming
necessity will remove the shame of voluntary compliance upon their
part. Do not be discouraged if she repulses your advances,[46] but mark
the manner of her repulse: all these matters require tact. If she
persists in being uncompliant, use no force; for she is not yet in the
right humour; but if she show signs of yielding, act still with proper
caution, lest after all you should lose your labour. "[47]
"You have given me store[48] of good advice," said I, "and may
everything turn out successfully; nevertheless I sadly fear that
success will prove the beginning of even greater calamity, by making
me more desperately in love. What am I to do if my malady increase?
I cannot marry, for I am already engaged to another maiden; my
father, too, is very urgent with me to conclude the match, and he
asks nothing but what is fair and reasonable. He does not barter me
away like Charicles for gold; he does not wish me to marry either a
foreigner or an ugly girl; he gives me his own daughter, a maiden
of rare beauty, had I not seen Leucippe; but now I am blind to all
other charms excepting hers, in short, I have eyes for her alone. I
am placed midway between two contending parties; Love on one side, my
father on the other; the latter wields his paternal authority, the
former shakes his burning torch; how am I to decide the cause? Stern
necessity and natural affection are opposed. Father, I wish to give a
verdict for you, but I have an adversary too strong for me; he tortures
and overawes the judge,[49] he stands beside me with his shafts; his
arguments are flame. Unless I decide for him, his fires will scorch me
up. "
While we were thus discussing the subject of the god of Love, a slave
of Charicles suddenly rushed in bearing his evil tidings on his face
so plainly, that Clinias immediately cried out, "Some accident has
befallen Charicles. " "Charicles," hastily exclaimed the slave, "is
dead. " Utterance failed Clinias, upon hearing this, he remained without
the power of motion, as if struck by lightning. The slave proceeded to
relate the sad particulars. "Charicles," he said, "after mounting, went
off at a moderate pace, then after having had two or three gallops,
pulled up, and still sitting on the animal, wiped off from its back
the sweat, leaving the reins upon its neck. There was a sudden noise
from behind, and the startled horse rearing bounded forward and dashed
wildly on. [50] Taking the bit between his teeth, with neck thrown up
and tossing mane, maddened with fright, he flew through the air. [51]
Such was his speed, that his hind feet seemed endeavouring to overtake
and pass the fore feet in the race; and owing to this rivalry of speed
between the legs, the animal's back rose and fell as does a ship
when tossing upon the billows. Oscillating from the effect of these
wave-like movements,[52] the wretched Charicles was tossed up and down
like a ball upon the horse's back, now thrown back upon his croup, now
pitched forward upon his neck. At length overmastered by the storm,[53]
and unable to recover possession of the reins, he gave himself up to
this whirlwind of speed, and was at Fortune's mercy. The horse still
in full career, turned from the public road, made for a wood, and
dashed his unhappy rider against a tree. Charicles was shot from off
his back as from an engine, and his face encountering the boughs, was
lacerated with a wound from every jagged point. Entangled by the reins,
he was unable to release his body, but was dragged along upon the road
to death; for the horse, yet more affrighted by the rider's fall, and
impeded by his body, kicked and trampled the miserable youth who was
the obstacle to his farther flight;[54] and such is his disfigurement
that you can no longer recognize his features. "
After listening to this account, Clinias was for some moments
speechless through bewilderment, then awakening from his trance of
grief, he uttered a piercing cry, and was rushing out to meet the
corpse, I following and doing my best to comfort him. At this instant
the body of Charicles was borne into the house, a wretched and
pitiable sight, for he was one mass of wounds,[55] so that none of
the bystanders could restrain their tears. His father led the strains
of lamentation, and cried out, "My son, in how different a state hast
thou returned from that in which thou didst leave me! Ill betide all
horsemanship! Neither hast thou died by any common death, nor art thou
brought back a corpse comely in thy death; others who die preserve
their well-known lineaments, and though the living beauty of the
countenance be gone, the image is preserved, which by its mimickry of
sleep consoles the mourner. [56] In their case, death has taken away
the soul, but leaves in the body the semblance of the individual: in
thy case, fate has destroyed both, and, to me, thou hast died a double
death, in soul and body, so utterly has even the shadow of thy likeness
perished! Thy soul has fled, and I find thee no more, even in body! Oh,
my son, when shall be now thy bridal day? When, ill-starred horseman
and unwedded bridegroom, when shall be the joyous nuptial festivities?
The tomb will be thy bridal bed, death thy partner, a dirge thy
nuptial song, wailing thy strains of joy! [57] I thought, my son, to
have kindled for thee a very different flame, but cruel fate has
extinguished both it and thee, and in its stead lights up the funeral
torch. Oh, luckless torch bearing, where death presides and takes the
place of marriage! "
Thus bitterly did the father bewail the loss of his son, and Clinias
vied with him in the expression of his grief, breaking forth into
soliloquy. "I have been the death of him who was master of my
affection! Why was I so ill-advised as to present him with such a
gift! Could I not have given him a golden beaker, out of which, when
pouring a libation, he might have drunk, and so have derived pleasure
from the gift? Instead of doing this, wretch that I was, I bestowed
upon this beauteous youth a savage brute, and moreover decked out the
beast with a pectoral and frontlet and silver trappings. [58] Yes,
Charicles, I decked out your murderer with gold! Thou beast, of all
others most evil, ruthless, ungrateful, and insensible to beauty, thou
hast actually been the death of him who fondled thee, who wiped away
thy sweat, promised thee many a feed, and praised the swiftness of thy
pace! Instead of glorying in being the bearer of so fair a youth, thou
hast ungratefully dashed his beauty to the earth! Woe is me, for having
bought this homicide, who has turned out to be thy murderer! "
No sooner were the funeral obsequies over, than I hastened to the
maiden, who was in the pleasance belonging to the house. It consisted
of a grove, which afforded a delightful object to the eyes; around it
ran a wall, each of the four sides of which had a colonnade supported
upon pillars, the central space being planted with trees, whose
branches were so closely interwoven, that the fruits and foliage
intermingled in friendly union. [59] Close to some of the larger
trees grew the ivy and the convolvulus; the latter hanging from the
plane-trees, clustered round it, with its delicate foliage; the former
twining round the pine, lovingly embraced its trunk, so that the tree
became the prop of the ivy, and the ivy furnished a crown for the tree.
On either side were seen luxuriant vines, supported upon reeds; these
were now in blossom, and hanging down from the intervening spaces were
the ringlets of the plant;[60] while the upper leaves, agitated by the
breeze and interpenetrated by the rays of the sun, caused a quivering
gleam to fall upon the ground, which partially lighted up its shade.
Flowers also displayed the beauty of their various hues. The narcissus,
the rose, and violet, mingling together, imparted a purple colour to
the earth; the calyx of both these flowers was alike in its general
shape, and served them for a cup; the expanded rose-leaves were red
and violet above, milky white below, and the narcissus was altogether
of the latter hue; the violet had no calyx, and its colour resembled
that of the sea when under the influence of a calm. In the midst of
the flowers bubbled a fountain, whose waters received into a square
basin, the work of art, served the flowers for their mirror, and gave
a double appearance to the grove, by adding the reflection to the
reality. Neither were there wanting birds: some of a domestic kind,
reared by the care of man, were feeding in the grove; while others,
enjoying their liberty of wing, flew and disported themselves among
the branches. The songsters were grasshoppers[61] and swallows,[62] of
which the one celebrated the rising of Aurora, the other the banquet
of Tereus. Those of a domestic kind were the peacock, the swan, and the
parrot; the swan was feeding near the fountain; a cage suspended from
a tree contained the parrot; the peacock drew after him his splendid
train; nor was it easy to decide which surpassed the other in beauty,
the tints of the flowers themselves, or the hues of his flower-like
feathers.
Leucippe happened at this time to be walking with Clio, and stopped
opposite the peacock who was just then spreading his train, and
displaying the gorgeous semicircle of his feathers. [63] Wishing to
produce amorous sensations in her mind, I addressed myself to the slave
Satyrus,[64] making the peacock the subject of our discourse. "The
bird," I said, "does not do this without design; he is of an amorous
nature, and always bedecks himself in this manner when he wishes to
attract his favourite mate. Do you see," I added, (pointing in the
direction) "the female, near the plane-tree yonder? It is to her that
he is now displaying the 'enamelled meadow' of his plumes, and this
meadow of his is assuredly more beautiful than any mead in nature,
each plume has in it a spot of gold, and the gold is encircled by a
purple ring, and so in every plume there is seen an eye. " Satyrus
readily comprehended the drift of my discourse, and in order to give
me scope for continuing the subject, he asked "whether Love could
possibly possess such power as to transmit his warmth even unto the
winged tribes? " "Yes," I replied, "not only unto them--for there is
no marvel in this, since he himself is winged--but also into reptiles
and wild beasts and plants; nay, in my opinion even unto stones. The
magnet, for instance loves the iron, and upon the first sight and touch
draws that metal towards it, as if containing within itself the fire
of love. Is there not in this, a manifest embrace between the amorous
stone and the iron the object of its affection? Philosophers, moreover,
tell, concerning plants, what I should deem an idle tale were it not
confirmed by the experience of husbandmen. They maintain that one
plant becomes enamoured of another, and that the palm is most sensible
of the tender passion; there are, you must know, male[65] and female
palms; supposing the female is planted at a distance from it, the male
droops and withers; the husbandman upon seeing this, easily understands
the nature of the malady, and ascending an eminence he observes in
what direction the tree inclines--which is always towards the beloved
object; having ascertained this point, he employs the following remedy:
taking a shoot from the female he inserts it into the very heart of
the male; this immediately revives it, and bestows new life upon its
sinking frame, so that it recovers its pristine vigour; and this arises
from delight in embracing its beloved; such are the loves of the
plants. [66]
"The same holds true concerning streams and rivers also; for we
hear of the loves of the river Alpheus and the Sicilian fountain
Arethusa. [67] This river takes its course through the sea as through
a plain, and the sea instead of impregnating it with its saltness,
divides and so affords a passage for the river, performing the part
of bridesman,[68] by conducting it to Arethusa; when, therefore, at
the Olympic Festival, persons cast various gifts into the channel of
this river, it immediately bears them to its beloved, these being its
nuptial gifts. [69] A yet stranger mystery of Love is seen in reptiles,
not merely in those of like race, but of different kind. The viper[70]
conceives a violent passion for the lamprey, which though in form a
serpent, is to all intents and purposes a fish. When these reptiles
wish to copulate, the viper goes down to the shore and hisses in the
direction of the sea, which is a signal to the lamprey; she understands
the sound, and issues from the water, but does not immediately hasten
to her lover, knowing that he carries deadly poison in his teeth,
but gliding up a rock, there waits until he has cleansed his mouth.
After looking at one another for a space, the loving viper vomits
forth the poison so dreaded by his mistress, and she upon perceiving
this, descends and entwines him in her embrace, no longer dreading his
amorous bite. "
During my discourse, I kept observing Leucippe to see how she took
these amatory topics, and she gave indications that they were not
displeasing to her. The dazzling beauty of the peacock which I just
now mentioned seemed to me far inferior to her attractions; indeed the
beauty of her countenance might vie with the flowers of the meadow; the
narcissus was resplendent in her general complexion, the rose blushed
upon her cheek, the dark hue of the violet sparkled in her eyes, her
ringlets curled more closely than do the clusters of the ivy;---her
face, therefore, was a reflex of the meadows. [71] Shortly after this,
she left the pleasance, it being time for her to practise upon the
harp. Though absent she appeared to me still present, for her form and
features remained impressed upon my eyes.
Satyrus and I congratulated each other upon our mutual performances. I
for the subjects I had chosen, he for having given me the opportunity
of discussing them. Supper time soon arrived and we reclined at table
as before.
[Footnote 1: Μήτηρ Φοινίκων ἡ πόλις, θηζαίων ὁ δῆμος πατήρ. The
"mother-city," because of the many colonies which it sent out: on
the foundation of Thebes, Pliny, B. v, c. 19, says: "Sidon, artifex
vitri, Thebarum Bœtiarum parens. " We find in the Scriptures, that
Tyre and Sidon were famous for works in gold, embroidery, &c. , and
whatsoever regarded magnificence and luxury. --See Isaiah xxiii. --Ezek.
xxvii. xxviii. The Phœnicians were, in very early times, celebrated
for merchandise of every description; and their country was justly
considered the emporium of the East. They were the earliest navigators,
and their skill in ship-building may be inferred from I Kings, v.
6. --Trollope's Homer. ]
[Footnote 2: Σῶστρα or σωτήρια. Sacrifices and votive offerings, made
upon escape from shipwreck--
"Me tabulâ sacer
Votivâ paries indicat uvida,
Suspendisse potenti
Vestimenta maris Deo. "--Hor. I. Od. v. 12.
]
[Footnote 3: The Syrian Venus. "Venus--quarta, Syria, Tyroque concepta;
quæ Astarte vocatur, quam Adonidi nupsisse proditum est. "--Cic. de Nat.
Deorum. ]
[Footnote 4: Ovid. Met. ii. 844, and Moschus, Idyl. 2. ]
[Footnote 5: Compare a passage in Longus, B. iv. , Έν μετεώρῳ οἱ κλάδοι
συνἐπιπτον άλλήλοις, καὶ ἐπήλλαττον τος κόμας, ἐδόκει μὲν τοί καὶ ἠ
τούτων φύσις εἰναι τεχνης. ]
[Footnote 6: "Mare purpureum. "--Virg. G. 4, 373. ]
[Footnote 7: In Ode xxviii. , on his mistress, Anacreon says,--
"Στόλισον τολoιτὸν αὐτην
'υπὸ πορφύροισι πέπλοις·
διαφαινέτο δὲ σαρκὼν
'ολίγον, το σῶμ' ἐλεγχον. "
]
[Footnote 8: "Quàm castigate planus sub pectore venter. "--Ovid. Am. i.
5. ]
[Footnote 9:
"Her dainty paps, which like young fruit in May,
Now little, 'gan to swell, and being tied
Through her thin weed, their places only signified. "--Spencer.
]
[Footnote 10: "Tremulæ sinuantur flamine vestes. "--Ovid. Met. ii. 875. ]
[Footnote 11:
"Her robe inflated by the wanton breeze,
Seem'd like a ship's sail hovering o'er the seas. "
Moschus. Chapman's Tr.
]
[Footnote 12:
"From their sea-hollows swift the Nereids rose,
Seated on seals, and did his train compose;
Poseidon went before, and smooth did make
The path of waters for his brother's sake;
Around their king, in close array, did keep
The loud-voiced Tritons, minstrels of the deep.
And with their conchs proclaimed the nuptial song. "
Moschus.
]
[Footnote 13: Δύναται δὲ τοσοῦτον, ὂσον οὐδὲ ὁ Zεὺς, κρατεῖ μὲν
στοιχεῖων, κρατεῖ δὲ ἄστρων, κρατεῖ δὲ τῶν ὀμοίων θεῶν. --Longus. Β. ii. ]
[Footnote 14: Καλῄ ὑπὸ πλατανίστῳ ὃθεν ῥέεν ἀγλaὸv ὓδωρ. --Hom. Il. ii.
307. ]
[Footnote 15: Proximity by blood or consanguinity was not, with some
few exceptions, a bar to marriage in any part of Greece; direct lineal
descent was. Thus brothers were permitted to marry with sisters even,
if not born from the same mother, as Cimon did with Elpenice. See
Nepos, Life of Cimon. --Dict. of Greek and Roman Antiq.
]
[Footnote 16:
Μoΐραν δ' οὔτινα φημι πεφυγμένον ἔμμεναι ἀνδρων,
Οὐ κακὸν οὐδὲ μὲν ἐσθλὸν, ἐπὴν ταπρῶτα γένηται. --Hom. Il. vi. 487.
]
[Footnote 17:
Μέλαν ὄμμα γοργὸν ἔζω
κεκερασμένον γαλήνη. --Anacreon. xxix.
"Flagrabant lumina miti
Adspectu". . . . --Silius Ital. v. 562.
]
[Footnote 18:
"Indum sanguineo veluti violaverat ostro
Si quis ebur. . . .
. . . talis virgo dabat ore colores. "--Virg. xii. 67.
]
[Footnote 19:
. . . . κάλλος
'αντ' ασπίδων ἀπασῶν,
'αντ' ἐγχέων ἁπάντων
νικᾶ δὲ καὶ σίδηρον
καὶ πῦρ, καλή τις οὖσα. --Anacreon, ii.
]
[Footnote 20: Ovid. Met. i. 452.
"At conjux quoniam mea non potes esse,
Arbor eris certè mea, dixit. " 557.
]
[Footnote 21:
. . . . "Quod enim non excitet inguen
Vox blanda et nequam? digitos habet. "--Juv. vi. 196.
]
[Footnote 22:
"Sic nature jabet: velocius et citius nos
Corrumpunt vitiorum exempla domestica, magnis
Quum subeant animos auctoribus. "--Juv. xiv. 31.
]
[Footnote 23: "Egone homuncio id non facerem? "--Ter. Eunuchus. ]
[Footnote 24: "Quæ ad beatam vitam pertinent ventre metiri. "--Cic. de
Nat Deorum, i. 40. ]
[Footnote 25: "Ὁνείρατα ἐώρων ἐρωτικά, τὰ φιλήματα, τὰς περιβολάζ, καὶ
ὅσα δὲ μεθ' ἡμέραν οὐκ ἔπραξαν ταῦτα ὅναρ ἔπραξαν. "--Longus, Β. i. ]
[Footnote 26:
. . . "as one who is awoke
By a distant organ, doubting if he be
Not yet a dreamer, till the spell is broke
By the watchman, or some such reality,
Or by one's early valet's cursed knock. "--Byron.
]
[Footnote 27:
"I have done penance for contemning Love;
Whose high imperious thoughts have punish'd me
With bitter fasts, with penitential groans,
With nightly tears, and daily heart-sore sighs:
For in revenge of my contempt of Love,
Love hath chac'd sleep from my enthralled eyes,
And made them watchers of mine own heart's sorrow. "
Shakspeare.
]
[Footnote 28: "Eque tuo pendat resupini spiritus ore. "--Luc. i. 38. ]
[Footnote 29: There was a proverb among the ancients, "θάλασσα καὶ πῦρ
καὶ γυνὴ κακὰ τρία. "]
[Footnote 30: "Argentum accepi, dote imperium vendidi. "--Plautus. ]
[Footnote 31: Hesiod. Works and Days, 57. ]
[Footnote 32: αὕτη κακῶν ηδονή.
"κἀλλος κακῶν ὕπουλος. "--Soph. Ο. Τ. 1396.
. . . "medio de fonte leporum
Surgit amari aliquid, quod in ipsis floribus angat. "
Luc. iv. 1126.
"Full from the fount of joy's delicious springs,
Some bitter o'er the flowers its bubbling venom flings. "
Childe Harold.
]
[Footnote 33: βόμβος αὐλῶν. ]
[Footnote 34: For the legends connected with these various names, the
reader is referred to Anthon's Lemprière. ]
[Footnote 35: "And like another Helen, fir'd another Troy. "--Dryden. ]
[Footnote 36:
. . . "there's no motion
That tends to vice in man, but, I affirm
It is the woman's part; be't lying, note it,
The woman's; flattering, hers; deceiving, hers;
Lust and rank thoughts, hers, hers; revenges, hers;
Ambitions, covetings, change of prides, disdain,
Nice longings, slanders, mutability;
All faults that may be named, nay, that hell knows.
Why, hers, in part, or all; but rather all. "--Cymbeline.
]
[Footnote 37: Homer. Il. ii. 478. Pope's Tr. ]
[Footnote 38:
"Semper conservam domi
Videbit, colloquetur, aderit unà in unis ædibus
Cibum nonnunquam capiet cum ea. "--Ter. Eun.
]
[Footnote 39:
"The lovely toy so fiercely sought,
Hath lost its charm by being caught. "--Byron.
]
[Footnote 40: ἔχει τινὰ μίξιν ἐν ἀποστάσει. ]
[Footnote 41:
Nequicquam; quoniam nihil indè abradere possunt
Nec penetrare, et abire in corpus corpora toto. "
Luc. iv. 1005.
]
[Footnote 42:
"Conveying as the electric wire,
We know not how, the absorbing fire. "--Byron.
]
[Footnote 43: αὐτοδίδακτος, γάρ ἐστιν ὁ θεὸς σοφιστής. ]
[Footnote 44: The festivals called Mysteries took place at night, or in
secret, within some sanctuary, which the uninitiated were not allowed
to enter. --See Dict. of Greek and Rom. Antiq. ]
[Footnote 45:
"Pugnabit primo fortassis, et Improbe, dicet.
Pugnando vinci sed tamen illa volet. "
Ovid. de Art. Aman. l. 665.
]
[Footnote 46:
"Who listens once will listen twice;
Her heart, be sure, is not of ice,
And one refusal no rebuff. "--Byron.
]
[Footnote 47: χορήγησον τὴν ὑπόκρισιν μὴ άπολέσαι τό δρᾶμα. The
language is figurative and borrowed from customs relating to the drama.
If a poet wished to bring out a piece, he applied to the archon to
grant him a chorus (χορὸν διδόναι); hence the phrases χορὸν αἰτεῖν,
λαμβάνειν, to apply for and to succeed in the application. This will
explain the above expression ἀπολέσαι τὸ δρᾶμα, to fail in obtaining
through want of merit. ]
[Footnote 48: ἐφόδια. ]
[Footnote 49: Viz. , his own mind distracted between the solicitations
of his father and the arguments of love.
"Tot me impediunt curæ, quæ meum animum diversè trahunt. "
Ter. Andr.
]
[Footnote 50:
"And, starting to each accent, sprang
As from a sudden trumpet's clang. "--Byron.
]
[Footnote 51:
"Away, away, my steed and I,
Upon the pinions of the wind,
All human dwellings left behind;
We sped like meteors through the sky. "--Byron.
]
[Footnote 52:
"I felt as on a plank at sea,
When all the waves that dash o'er thee,
At the same time upheave and whelm,
And hurl thee towards a desert realm.
My undulating life was as
The fancied lights that flitting pass
Our shut eyes in deep midnight, when
Fever begins upon the brain. "--Byron.
]
[Footnote 53: It must be remembered that throughout this description
the expressions are borrowed from a storm at sea. An illustration
occurs in Soph. vi. Electra 729 and 733. "ναυαγίων ἱππικῶν. " "κλύδων',
ἔφιππον. "]
[Footnote 54:
"Each motion which I made to free
My swoln limbs from their agony
Increased his fury and affright. "--Byron.
]
[Footnote 55: "Totum est pro corpore vulnus. "--Lucan ix. 814. ]
[Footnote 56:
He who hath bent him o'er the dead
Ere the first day of death is fled,
(Before decay's effacing fingers
Have swept the lines where beauty lingers),
And marked the mild angelic air;
The rapture of repose that's there,
The fix'd yet tender traits that streak
The languor of the placid cheek.
. . . . . .
He still might doubt the tyrant's power;
So fair, so calm, so softly seal'd,
The first, last look by death reveal'd. "--Byron.
]
[Footnote 57: In Heliodorus, B. i. Theagenes and Charicles express
their grief in similar language. ]
[Footnote 58: Mention of these different ornaments occurs in Xen.
Cyrop. B. vi. c. 4, sec. 1. ]
[Footnote 59: See the description of the garden in the 3rd Book of
Longus. ]
[Footnote 60: ἦν βόστρυχος τοῦ φυτοῦ. ]
[Footnote 61:
"The shrill cicalas, people of the pine,
Making their summer lives one ceaseless song. "--Byron.
]
[Footnote 62: The swallow was generally considered the representative
of what was barbaric, chattering, and troublesome. See Aristoph. Frogs,
649, and Æsch. Ag. 1017, nevertheless is introduced by Moschus, in his
lament for Bion:--
. . . . "Nor on their mountain thrones,
The swallows utter such lugubrious tones. "
Chapman's Tr.
The reader will call to mind the line in Gray.
"The swallow twittering from the straw-built shed. "
The chirping noise of the cicada (τέττιξ) is constantly used by the
poets as a simile for sweet sounds. ]
[Footnote 63:
". . . pectâ pandat spectacula caudâ.
