No More Learning

. . . On which account the same poet [Euripides] afterwards, as he aptly distinguishes the god's powers, says [Euripides, IA_548]:-
For he doth bend a double bow of beauty,
And sometimes men to fortune leads,
But sometimes overwhelms their lives
With trouble and confusion.

. . . But the same poet [Alexis] also, in his play entitled The Wounded Man, speaks of people in love in this manner:-
Who would not say that those who love
Live a life of hard labour?
For first of all they must be skilful soldiers,
And able to endure great toil of body,
And to stick close to the objects of their love:
They must be active, and inventive too,
Eager, and fertile in expedients,
And prompt to see their way in difficulties.

[563] And Theophilus, in his Man fond of the Flute, says:-
Who says that lovers are devoid of sense?
He is himself no better than a fool:
For if you take away from life its pleasures,
You leave it nothing but impending death.
And I myself am now indeed in love
With a fair maiden playing on the harp;
And tell me, pray, am I a fool for that?
She's fair, she's tall, she's skilful in her art;
And I'm more glad when I see her, than you
(? ) When you share the admission price among you.

But Aristophon, in his Pythagorean, says:-
Now, is not Eros deservedly cast out
From his place among the twelve immortal gods?
For he did sow the seeds of great confusion,
And quarrels dire, among that heavenly band,
When he was one of them. And, as he was
Bold and impertinent, they clipped his wings,
That he might never soar again to heaven;
And then they banished him to us below;
And for the wings which he did boast before,
Them they did give to Victory, a spoil
Well won, and splendid, from her enemy.

Amphis, too, in his Dithyrambus, speaks thus of loving:-
What do you say? - do you think that all your words
Could ever persuade me that that man's a lover
Who falls in love with a girl's manners only,
And never thinks what kind of face she's got?
I call him mad; nor can I ever believe
That a poor man, who often sees a rich one,
Forbears to covet some of his great riches.

But Alexis says in his Helene:-
The man who falls in love with beauty's flower,
And takes heed of nothing else, may be
A lover of pleasure, but not of his love;
And he does openly disparage Eros,
And causes him to be suspect to others.

[15. ] G Myrtilus, having cited these lines of Alexis, and then looking round on the men who were partisans of the Stoic school, first recited the following passage out of the Iambics of Hermeias of Curium-
Listen, you Stoiclings, traffickers in nonsense,
Punners on words,- gluttons, who by yourselves
Eat up the whole of what is in the dishes,
And give no single bit to a philosopher.
Besides, you are most clearly proved to do
All that is contrary to those declarations
Which you so pompously parade abroad,
Hunting for beauty;-
and then went on to say,- # And in this point alone you are imitators of the master of your school, Zenon the Phoenician, who was always a slave to the most infamous passions (as Antigonus of Carystus relates, in his Life of Zenon); for you are always saying that "the proper object of love is not the body, but the mind;" you who say at the same time, that you ought to remain faithful to the objects of your love, till they are eight-and-twenty years of age. And Ariston of Ceos, the Peripatetic, appears to me to have said very well (in the second book of his treatise on Likenesses connected with Love), to some Athenian who was very tall for his age, and at the same time was boasting of his beauty, (and his name was Dorus,) "It seems to me that one may very well apply to you the line which Odysseus uttered when he met Dolon [ Homer, Il_10'401 ],
Great was thy aim, and mighty is the prize. "

[16. ] G [564] But Hegesander, in his Commentaries, says that all men love seasoned dishes, but not plain meats, or plainly dressed fish. And accordingly, when there is no seasoning, no one willingly eats either meat or fish; nor does any one desire meat which is raw and unseasoned. For in ancient times men used to love boys (as Ariston relates); on which account it came to pass that the objects of their love were called boy-favourites [? ? ? ? ? ? ? ]. And it was with truth (as Clearchus says in the first book of his treatise On Love and the Affairs of Love) that Lycophronides said:-
No boy, no maid with golden ornaments,
No woman with a deep and ample robe,
Is so much beautiful as modest; for
'Tis modesty that gives the bloom to beauty.

And Aristotle said that lovers look at no other part of the objects of their affection, but only at their eyes, in which modesty makes her abode. And Sophocles somewhere represents Hippodameia as speaking of the beauty of Pelops, and saying-
And in his eyes the charm which love compels
Shines forth a light, embellishing his face:
He glows himself, and he makes me glow too,
Measuring my eyes with his,- as any builder
Makes his work correspond to his careful rule.

[17. ] G And Licymnius the Chian, saying that Hypnos [sleep] was in love with Endymion, represents him as refusing to close the eyes of the youth even when he is asleep; but the god sends his beloved one to sleep with his eyelids still open, so that he may not for a single moment be deprived of the pleasure of contemplating them. And his words are these:-
But Hypnos much delighted
In the bright beams which shot from his eyes,
And lulled the youth to sleep with unclosed lids.

And Sappho says to a man who was admired above all measure for his beauty, and who was accounted very handsome indeed:-
Stand opposite, my love,
And open upon me
The beauteous grace which from your eyes does flow.

And what says Anacreon?
Oh, boy, as maiden fair, I fix my heart on you;
But you despise my prayer,
And little care that you do hold the reins
Which my soul's course incessantly do guide.

And the magnificent Pindarus says:-
The man who gazes on the brilliant rays
Which shoot from the eyes
Of beautiful Theoxenus, and yet can feel his heart
Unmoved within his breast, nor yields to love,
Must have a heart
Black, and composed of adamant or iron.

But the Cyclops of Philoxenus of Cythera, in love with Galateia, and praising her beauty, and prophesying, as it were, his own blindness, praises every part of her rather than mention her eyes, which he does not; speaking thus:-
O Galateia,
Nymph with the beauteous face and golden hair,
Whose voice the Graces tune,
True flower of love, my beauteous Galateia.

But this is but a blind panegyric, and not at all to be compared with the poem of Ibycus:-
Beauteous Euryalus, of all the Graces
The choicest branch,- object of love to all
The fair-haired {Muses},- sure the goddess
Cypris, and tender-eyed Persuasion,
Combined to nourish you on beds of roses.

And Phrynichus said of Troilus:-
The light of love shines in his purple cheeks.

[18. ] G But you prefer having all the objects of your love shaved and hairless. And this custom of shaving the beard, originated in the age of Alexander, [565] as Chrysippus tells us in the fourth book of his treatise On the Beautiful and on Pleasure. And I think it will not be inappropriate if I quote what he says; for he is an author of whom I am very fond, on account of his great learning and his gentle good-humoured disposition. And these are the words of the philosopher:- "The custom of shaving the beard was introduced in the time of Alexander, for the people in earlier times did not practise it; and Timotheus the flute-player used to play on the flute having a very long beard. And at Athens they even now remember that the man who first shaved his chin, (and he is not a very ancient man indeed,) was given the surname of ? ? ? ? ? ? ; on which account Alexis says:-
Do you see any man whose beard has been
Removed by sharp pitch-plasters or by razors?
In one of these two ways he may be spoken, of:
Either he seems to me to think of war,
And so to be rehearsing acts of fierce
Hostility against his beard and chin;
Or else he's some complaint of wealthy men.
For how, I pray you, do your beards annoy you? -
Beards by which best you may be known as men!
Unless, indeed, you're planning now some deed
Unworthy of the character of men.

And Diogenes, when he saw some one once whose chin was smooth, said, 'I am afraid you think you have great ground to accuse nature, for having made you a man and not a woman. ' And once, when he saw another man, riding a horse, who was shaved in the same manner, and perfumed all over, and clothed, too, in a fashion corresponding to those particulars, he said that he had often asked what a ? ? ? ? ? ? ? ? ? ? was; and now he had found out. And at Rhodes, though there is a law against shaving, still no one ever prosecutes another for doing so, as the whole population is shaved. And at Byzantium, though there is a penalty to which any barber is liable who is possessed of a razor, still every one uses a razor despite that law. " And this is the statement of the admirable Chrysippus.

[19. ] G But that wise Zenon, as Antigonus of Carystus says, speaking, as it should seem, almost prophetically of the lives and professed discipline of your sect, said that "those who misunderstood and failed rightly to enter into the spirit of his words, would become dirty and mean; just as those who adopted Aristippus's sect, but perverted his precepts, became intemperate and shameless. " And the greater portion of you are such as that, men with contracted brows, and dirty clothes, sordid not only in your dispositions, but also in your appearance. For, wishing to assume the character of independence and frugality, you are found at the gate of avarice, living sordidly, clothed in scanty cloaks, filling the soles of your shoes with nails, and giving hard names to any one who uses the very smallest quantity of perfume, or who is dressed in apparel which is at all delicate. But men of your sect have no business to be attracted by money, or to lead about the objects of their love with their beards shaved and smooth, who follow you, as Antiphanes, says:-
In the Lyceium, with sophists, by Zeus! -
Thin, starved philosophers, as dry as leather.

[20. ] G But I am a great admirer of beauty myself. For, in the contests [at Athens] for the prize of manliness, they select the handsomest, and give them the post of honour to bear the sacred vessels at the festivals of the gods. And at Elis there is a contest of beauty, and the conqueror has the vessels of the goddess given to him to carry; and the next handsomest has the ox to lead, and the third places the sacrificial cakes on the head of the victim. [566] But Heracleides Lembus relates that in Sparta the handsomest man and the handsomest woman have special honours conferred on them; and Sparta is famous for producing the handsomest women in the world. On which account they tell a story of king Archidamus, that when one wife was offered to him who was very handsome, and another who was ugly but rich, and he chose the rich one, the ephors imposed a fine upon him, saying that he had preferred begetting kinglings rather than kings for the Spartans. And Euripides has said:-
Firstly, a form that is worthy of a kingdom.

And in Homer, the old men among the people marvelling at the beauty of Helene, are represented as speaking thus to one another [ Il_3'156 ]:-
They cried, "No wonder the Trojans and Achaeans
Have suffered woes so long for this woman;-
Her countenance is like to an immortal goddess! "

And even Priamus himself is moved at the beauty of the woman, though he is in great distress. And also he admires Agamemnon for his beauty, and uses the following language respecting him [ Il_3'169 ]:-
Say, what Greek is he
Around whose brow such martial graces shine,-
So tall, so awful, and almost divine!
Though some of larger stature tread the green,
None match his grandeur and exalted mien.

And many nations have made the handsomest men their kings on that account. As even to this day that Ethiopian tribe called the Immortals does; as Bion relates in his History of the Affairs of Ethiopia. For, as it would seem, they consider beauty as the especial attribute of kings. And goddesses have contended with one another respecting beauty; and it was on account of his beauty that the gods carried off Ganymedes to be the cupbearer of Zeus [ Homer, Il_20'235 ]:-
The matchless Ganymedes, divinely fair,
Whom Heaven, enamoured, snatched to upper air.

And who are they whom the goddesses have carried off? are they not the handsomest of men? And they cohabit with them; as Dawn does with Cephalus and Cleitus and Tithonus; and Demeter with Iasion; and Aphrodite with Anchises and Adonis. And it was for the sake of beauty also that the greatest of the gods entered through a roof under the form of gold, and became a bull, and often transformed himself into a winged eagle, as he did in the case of Aegina. And Socrates the philosopher, who despised everything, was, for all that, subdued by the beauty of Alcibiades; as also was the venerable Aristotle by the beauty of his pupil [Theodectas] of Phaselis. And do not we too, even in the case of inanimate things, prefer what is the most beautiful? The fashion, too, of Sparta is much praised, I mean that of displaying their maidens naked to their guests; and in the island of Chios it is a beautiful sight to go to the gymnasia and the race-courses, and to see the young men wrestling naked with the maidens, who are also naked.

[21. ] G And Cynulcus said:-

And do you dare to talk in this way, you who are not "rosy-fingered", as Cratinus says, but who have one foot made of cow-dung [ Aristophanes, Frogs_294 ], and carry around the leg of your namesake the poet [Myrtilus]? You spend all your time in wineshops and inns, although Isocrates the orator has said, in his Areopagitic Oration [ 49 ], "But not one of their servants ever would have ventured to eat or drink in a wineshop; for they studied to keep up the dignity of their appearance, and not to behave like buffoons. " And Hypereides, in his oration against Patrocles (if, at least, the speech is a genuine one), says that they forbade a man who had dined at a wineshop from going up to the Areopagus. [22. ] G [567] But you, you sophist, spend your time in wineshops, not with your friends (? ? ? ? ? ? ? ), but with prostitutes (? ? ? ? ? ? ? ), having a lot of female pimps about you, and always carrying about these books of Aristophanes, and Apollodorus, and Ammonius, and Antiphanes, and also of Gorgias the Athenian, who have all written about the prostitutes at Athens. Oh, what a learned man you are! how far are you from imitating Theomander of Cyrene, who, as Theophrastus, in his treatise On Happiness, says, used to go about and profess that he gave lessons in prosperity. You, you teacher of love, are in no respect better than Amasis of Elis, whom Theophrastus, in his treatise On Love, says was extraordinarily addicted to amatory pursuits. And a man will not be much out who calls you a pornographer [? ? ? ? ? ? ? ? ? ? ? ], just as they call Aristeides and (? ) Pausias and Nicophanes painters [? ? ? ? ? ? ? ? ]. And Polemon mentions them, as painting these subjects exceedingly well, in his treatise On the Pictures at Sicyon. Think, my friends, of the great and varied learning of this grammarian, who does not conceal what he means, but openly quotes the verses of Eubulus, in his Cercopes:-
I came to Corinth; there I ate with pleasure
Some herb called basil [ocim? n], and was ruined by it;
And also, trifling there, I lost my cloak.

And the Corinthian sophist is very fine here, explaining to his pupils that Ocim? n is the name of a harlot. And a great many other plays also, you impudent fellow, derived their names from courtesans. There is the Thalatta of Diocles, the Corianno of Pherecrates, the Anteia of Eunicus or Philyllius, the Thais, and the Phani? n of Menander, the Opora of Alexis, the Clepsydra of Eubulus - and the woman who bore this name, had it because she used to distribute her favours by a water-clock, and to dismiss her visitors when it had run down; as Asclepiades, the son of Areius, relates in his History of Demetrius Phalereus; and he says that her proper name was Metiche.

As Antiphanes says in his Farmer:-
A courtesan is a positive
Calamity and ruin to her keeper;
And yet he is glad to nourish such a pest.

On which account, in the Neaera of Timocles, a man is represented as lamenting his fate, and saying:-
But I, unhappy man, who first loved Phryne
When she was but a gatherer of capers,
And was not quite as rich as now she is,-
I who spent such sums of money upon her,
Am now excluded from her doors.

And in the play entitled Orestautocleides, the same Timocles says:-
And round the wretched man old women sleep,
Nanni? n and Plang? n, Lyca, Phryne too,
Gnathaena, Pythionice, Myrrhine,
Chrysis, Conalis, Hierocleia, and
Lopadi? n also.

And these courtesans are mentioned by Amphis, in his Curis, where he says:-
Wealth truly seems to me to be quite blind,
Since he never ventures near this woman's doors,
But haunts Sinope, Nanni? n, and Lyca,
And others like them, traps of men's existence.
And in their houses sits like one amazed,
And never departs.

[23. ] G [568] And Alexis, in the drama entitled Isostasium, thus describes the equipment of a courtesan, and the artifices which some women use to make themselves up:-
For, first of all, to earn themselves much gain,
And better to plunder all the neighbouring men,
They use a heap of adventitious aids, -
They plot to take in every one. And when,
By subtle artifice, they've made some money,
They enlist fresh girls, and add recruits, who never
Have tried the trade, into their cunning troop.
And drill them so that they are very soon
Different in manners, and in look, and semblance
From all they were before. Suppose one's short -
They put cork soles within the heels of her shoes;
Is any one too tall - she wears a slipper
Of thinnest substance, and, with head bent down
Between the shoulders, walks the public streets,
And so reduces her superfluous height.
Is any one too lean about the flank -
They hoop her with a bustle, so that all
Who see her marvel at her her proportions.
Has any one too prominent a stomach -
They crown it with false breasts, such as perchance
At times you may in comic actors see;
And what is still too prominent, they force
Back, ramming it as if with scaffolding.
Has any one red eyebrows - those they smear
With soot. Has any one a dark complexion -
White-lead will that correct. This girl's too fair -
They rub her well with rich vermillion.
Is she a splendid figure - then her charms
Are shown in naked beauty to the purchaser.
Has she good teeth - then she is forced to laugh,
That all the bystanders may see her mouth,
How beautiful it is; and if she be
But ill-inclined to laugh, then she is kept
Close within doors whole days, and the things
Which butchers use when selling goats' heads,
Such as a stick of myrrh, she's forced to keep
Between her lips, till they have learnt the shape
Of the required grin. And by such arts
They make their charms and persons up for market.

[24. ] G And therefore I advise you, my Thessalian friend with the handsome chairs, to be content to embrace the women in the brothels, and not to spend the inheritance of your children on vanities. For, truly, the lame man gets on best at this sort of work; since your father, the boot-maker, did not lecture you and teach you any great deal, and did not force you to look like leather. Or do you not know those women, as we find them called in the Pannuchis of Eubulus -
Thrifty decoys, who gather in the money,-
Well-trained fillies of Aphrodite, standing
Naked in line, clad in transparent robes
Of thinnest web, like the fair damsels whom
Eridanus waters with his holy stream ;
From whom, with safety and frugality,
You may buy pleasure at a moderate cost.

And in his Nanni? n, (if the play under this name is the work of Eubulus, and not of Philippus):-
For he who secretly goes hunting for
Illicit love, must surely of all men
Most miserable be; and yet he may
See in the light of the sun a willing row
Of naked damsels, standing all arrayed
In robes transparent, like the damsels whom
Eridanus waters with his holy stream,
And buy some pleasure at a trifling rate,
[569] Without pursuing a clandestine love
(There is no heavier calamity),
Just out of wantonness and not for love.
I do bewail the fate of hapless Greece,
Which sent forth such an admiral as Cydias.

Xenarchus also, in his Pentathlum, reproaches those men who live as you do, and who fix their hearts on extravagant courtesans, and on freeborn women, in the following lines:-
It is a terrible, yes a terrible and
Intolerable evil, what the young
Men do throughout this city. And yet
There are most beauteous damsels in the brothels,
Whom any man may see standing all willing
In the full light of day, with open bosoms,
Showing their naked charms, all in a row,
Marshalled in order; and there they may choose
Without the slightest trouble, as they fancy,
Thin, stout, or round, tall, wrinkled, or smooth-faced,
Young, old, or middle-aged, or elderly,
So that they need not clamber up a ladder,
Nor steal through windows out of free men's houses,
Nor smuggle themselves inside bags of chaff.
For these gay girls will ravish you by force,
And drag you in to them; if old, they'll call you
Their dear papa; if young, their darling baby;
And these a man may fearlessly and cheaply
Amuse himself with, morning, noon, or night,
In any way he please. But the other women
He dares not gaze on openly nor look at,
But fearing, trembling, shivering, with his heart,
As they say, in his mouth, he creeps towards them.
How can these men, sea-born immortal Aphrodite,
Press on, even when they have the opportunity,
If any thought of Dracon's laws comes over them.

[25. ] G And Philemon, in his Brothers, relates that Solon at first, on account of the unbridled passions of the young, made a law that women might be brought to be prostituted at brothels; as Nicander of Colophon also states, in the third book of his History of the Affairs of Colophon, saying that he first erected a temple to the Public Aphrodite with the money which was earned by the women who were prostituted at these brothels.

But Philemon speaks on this subject as follows:
But you did well for every man, O Solon;
For they do say you were the first to see
The justice of a public-spirited measure,
The saviour of the state- (and it is fit
For me to utter this avowal, Solon);-
You, seeing that the state was full of men,
Young, and possessed of all the natural appetites,
And wandering in their lusts where they'd no business,
Bought women, and in certain spots did place them,
Common to be, and ready for all comers.
They naked stand: look well at them, my youth,-
Do not deceive yourself; are you not well off?
You're ready, so are they: the door is open-
The price an obol: enter straight- there is
No nonsense here, no cheat or trickery;
But do just what you like, and how you like.
You're off: wish her good-bye; she's no more claim on you.
And Aspasia, the friend of Socrates, imported great numbers of beautiful women, and Greece was entirely filled with her courtesans; as that witty writer Aristophanes relates [ Acharn_524 ], saying that the Peloponnesian war was excited by Pericles, [570] on account of his love for Aspasia, and on account of the girls who had been carried away from her by the Megarians.
For some young men, drunk with the cottabus,
Going to Megara, carry off by stealth
A harlot named Simaetha. Then the citizens
Of Megara, full of grief and indignation,
Stole in return two of Aspasia's girls;
And this was the beginning of the war
Which devastated Greece, for three lewd women.

[26. ] G I therefore, my most learned grammarian, warn you to beware of the courtesans who want a high price, because
You may see other girls who play the flute,
Playing the tunes of Apollo, or of Zeus;
But these play no tune save the tune of the hawk,
as Epicrates says in his Anti-Lais; in which play he also uses the following expressions concerning the celebrated Lais:-
But this fair Lais is both drunk and lazy,
And cares for nothing, save what she may eat
And drink all day. And she, as I do think,
Has the same fate the eagles have; for they,
When they are young, down from the mountains stoop,
Ravage the flocks and eat the timid hares,
Bearing their prey aloft with fearful might.
But when they're old, on temple tops they perch,
Hungry and helpless; and the soothsayers
Turn such a sight into a prodigy.
And so might Lais well be thought an omen;
For when she was a maiden, young and fresh,
She was quite savage with her wondrous riches;
And you might easier get access to
The satrap Pharnabazus. But at present,
Now that she's more advanced in years, and age
Has meddled with her body's round proportions,
'Tis easy both to see her and to scorn her.
Now she runs everywhere to get some drink;
She'll take a stater -aye, or three obols;
She will admit you, young or old; and is
Become so tame, so utterly subdued,
That she will take the money from your hand.

Anaxandrides also, in his Old Man's Madness, mentions Lais, and includes her with many other courtesans in a list which he gives in the following lines:
(A) You know Corinthian Lais?
(B) To be sure;
My countrywoman.
(A) Well, she had a friend,
By name Anteia.
(B) Yes; I knew her well.
(A) Well, in those days Lagisce was in beauty;
Theolyte, too, was wondrous fair to see,
And seemed likely to be fairer still;
And Ocim? n was beautiful as any.

[27. ] G This, then, is the advice I want to give you, my friend Myrtilus; and, as we read in the Huntress of Philetaerus,-
Now you are old, reform those ways of yours;
Know you not that 'tis hardly well to die
In the embraces of a prostitute,
As men do say Phormisius perished ?

Or do you think that delightful which Timocles speaks of in his Marathonian Women ? -
How great the difference whether you pass the night
With a lawful wife or with a prostitute
Bah! Where's the firmness of the flesh, the freshness
Of breath and of complexion? Oh, ye gods!
What appetite it gives one not to find
Everything waiting, but to be constrained
[571] To struggle a little, and from tender hands
To bear soft blows and buffets; that, indeed
Is really pleasure.

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Athenaeus: The Deipnosophists
BOOK 13, Pages 571-589

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.

<< Previous pages (555-571)

[571] And as Cynulcus had still a good deal which he wished to say, and as Ulpianus was preparing to attack him for the sake of Myrtilus, Myrtilus, getting in ahead of him (for he hated the Syrian), said-
But our hopes were not so clean worn out,
As to need aid from bitter enemies;
as Callimachus says. For are not we, O Cynulcus, able to defend ourselves?

How rude you are, and boorish with your jokes!
Your tongue is all on the left side of your mouth;
as Ephippus says in his Philyra. For you seem to me to be one of those men
Who of the Muses learnt but ill-shaped letters,
as some one of the parody writers has it.

[28. ] G I therefore, my friends and messmates, have not, as is said in the Aurae of Metagenes, or in the Mammacythus of Aristagoras,
Told you of female dancers, courtesans
Who once were fair; and now I do not tell you
Of flute-playing girls, just reaching womanhood,
Who not unwillingly, for adequate pay,
Have borne the love of vulgar men;
but I have been speaking of the real companions- that is to say, of those who are able to preserve a friendship free from trickery; whom Cynulcus does not venture to speak ill of, and who of all women are the only ones who have derived their name from friendship, or from that goddess who is named by the Athenians Aphrodite Hetaera: concerning whom Apollodorus the Athenian speaks, in his treatise on the Gods, in the following manner:- And they worship Aphrodite Hetaera, who brings together male and female companions (? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? )- that is to say, mistresses. " Accordingly, even to this day, freeborn women and maidens call their associates and friends their ? ? ? ? ? ? ? ; as Sappho does, where she says-
And now with tuneful voice I'll sing
These pleasing songs to my companions (? ? ? ? ? ? ? ? ).

And in another place she says-
Niobe and Leto were of old
Affectionate companions (? ? ? ? ? ? ? ) to each other.

They also call women who prostitute themselves for money, ? ? ? ? ? ? ? . And the verb which they use for prostituting oneself for money is ? ? ? ? ? ? ? , not regarding the etymology of the word, but applying a more decent term to the trade; as Menander, in his Deposit, distinguishing the ? ? ? ? ? ? ? from the ? ? ? ? ? ? ? , says-
You've done an act not suited to companions (? ? ? ? ? ? ? ),
But, by Zeus, far more fit for courtesans (? ? ? ? ? ? ? ),
These words, so near the same, do make the sense
Not always easily to be distinguished.

[29. ] G But concerning courtesans, Ephippus, in his Merchandise, speaks as follows:
And then if, when we enter through their doors,
They see that we are out of sorts at all,
They flatter us and soothe us, kiss us gently,
Not pressing hard as though our lips were enemies,
But with soft open kisses like a sparrow;
They sing, and comfort us, and make us cheerful,
And straightway banish all our care and grief,
And make our faces bright again with smiles.

And Eubulus, in his Campylion, introducing a courtesan of modest deportment, says-
How modestly she sat the while at supper!
Not like the rest, who make great balls of leeks,
And stuff their cheeks with them, and loudly crunch
Within their jaws large lumps of greasy meat;
[572] But delicately tasting of each dish,
In mouthfuls small, like a Milesian maiden.

And Antiphanes says in his Hydra -
But he, the man of whom I now was speaking,
Seeing a woman who lived near his house,
A courtesan, did fall at once in love with her;
She was a citizen, without a guardian
Or any near relations, and her manners
Pure, and on virtue's strictest model formed,
A genuine mistress (? ? ? ? ? ? ); for the rest of the crew
Bring into disrepute, by their vile manners,
A name which in itself has nothing wrong.

And Anaxilas, in his Neottis, says-
(A) But if a woman does at all times use
Fair, moderate language, giving her services
Favourable to all who stand in need of her,
She from her prompt companionship (? ? ? ? ? ? ? ? ) does earn
The title of companion (? ? ? ? ? ? ); and you,
As you say rightly, have not fallen in love
With a vile harlot (? ? ? ? ? ), but with a companion (? ? ? ? ? ? ).
Is she not one of pure and simple manners?
(B) At all events, by Zeus, she's beautiful.

[30. ] G But that systematic debaucher of youths of yours, is such a person as Alexis, or Antiphanes, represents him, in his Sleep:
On this account, that profligate, when supping
With us, will never eat an onion even,
So as not to annoy the object of his love.

And Ephippus has spoken very well of people of that description in his Sappho, where he says-
For when one in the flower of his age
Learns to sneak into other men's abodes,
And shares of meals where he has not contributed,
He must expect some other mode of payment.

And Aeschines the orator has said something of the same kind in his Speech against Timarchus.

[31. ] G But concerning courtesans, Philetaerus, in his Huntress, has the following lines:-
'Tis not for nothing that wherever we go
We find a temple of Hetaera there,
But nowhere one to any wedded wife.

I know, too, that there is a festival called the Hetaerideia, which is celebrated in Magnesia, not owing to the courtesans, but to another cause, which is mentioned by Hegesander in his Commentaries, who writes thus:- "The Magnesians celebrate a festival called Hetaerideia; and they give this account of it: that originally Jason, the son of Aeson, when he had collected the Argonauts, sacrificed to Zeus Hetaereius, and called the festival Hetaerideia. And the Macedonian kings also celebrated the Hetaerideia. " There is also a temple of Aphrodite the Prostitute (? ? ? ? ? ) at Abydus, as Pamphilus asserts:- "For when all the city was oppressed by slavery, the guards in the city, after a sacrifice on one occasion (as Cleanthus relates in his essays on Fables), having got intoxicated, took several courtesans; and one of these women, when she saw that the men were all fast asleep, taking the keys, got over the wall, and brought the news to the citizens of Abydus. And they, on this, immediately came in arms, and slew the guards, and took possession of the walls, and recovered their freedom; and to show their gratitude to the prostitute, they built a temple to Aphrodite the Prostitute. "

And Alexis the Samian, in the second book of his Samian Annals, says- "The Athenian prostitutes who followed Pericles when he laid siege to Samos, having made vast sums of money by their beauty, dedicated a statue of Aphrodite at Samos, which some call Aphrodite among the Reeds, and others Aphrodite in the Marsh. " [573] And Eualces, in his History of the Affairs of Ephesus, says that there is at Ephesus also a temple to Aphrodite the Courtesan (? ? ? ? ? ? ). And Clearchus, in the first book of his treatise on Amatory Matters, says-" Gyges the king of the Lydians was very celebrated, not only on account of his mistress while she was alive, having submitted himself and his whole dominions to her power, but also after she was dead; inasmuch as he assembled all the Lydians in the whole country, and raised that mound which is even now called the tomb of the Lydian Courtesan; building it up to a great height, so that when he was travelling in the country, inside of Mount Tmolus, wherever he was, he could always see the tomb; and it was a conspicuous object to all the inhabitants of Lydia. " And Demosthenes the orator, in his Speech against Neaera (if it is a genuine one, which Apollodorus says it is), says [ 59'122 ]- "Now we have courtesans for the sake of pleasure, but concubines for the sake of daily cohabitation, and wives for the purpose of having children legitimately, and of having a faithful guardian of all our household affairs. "

[32. ] G I will now mention to you, Cynulcus, an Ionian story (spinning it out, as Aeschylus' Agamemnon says,) about courtesans, beginning with the beautiful Corinth, since you have reproached me with having been a schoolmaster in that city. It is an ancient custom at Corinth (as Chamaeleon of Heracleia relates, in his treatise on Pindarus), whenever the city addresses any supplication to Aphrodite about any important matter, to employ as many courtesans as possible to join in the supplication; and they, too, pray to the goddess, and afterwards they are present at the sacrifices. And when the king of Persia was leading his army against Greece (as Theopompus also relates, and so does Timaeus, in his seventh book), the Corinthian courtesans offered prayers for the safety of Greece, going to the temple of Aphrodite. On which account, after the Corinthians had consecrated a picture to the goddess (which remains even to this day), and as in this picture they had painted the portraits of the courtesans who made this supplication at the time, and who were present afterwards, Simonides composed this epigram:-
These damsels, on behalf of Greece, and all
Their gallant countrymen, stood nobly forth,
Praying to Aphrodite, all-powerful goddess;
Nor was the queen of beauty willing ever
To leave the citadel of Greece to fall
Beneath the arrows of the unwarlike Persians.

And even private individuals sometimes vow to Aphrodite, that if they succeed in the objects for which they are offering their vows, they will bring her a stated number of courtesans.

[33. ] G As this custom, then, exists with reference to this goddess, Xenophon the Corinthian, when going to Olympia to the games, vowed that he, if he were victorious, would bring her some courtesans. And Pindarus at first wrote a panegyric on him, which begins thus [ Olymp. 13 ]:-
Praising the house which in the Olympic games
Has thrice borne off the victory.