No More Learning

The gems vied with each other in beauty; among
them was a hyacinth,[21] which resembled a rose, only that it was
a stone, and an amethyst almost as lustrous as gold itself. In the
middle of this necklace were three precious stones, arranged together
and curiously blended in their hues; the lowest one was black, the
middle white, but with a darkish tinge, the upper one shading off
into a ruddy colour. They were set in a rim of gold, and might be
said to bear resemblance to an eye. [22] The purple of the dress was
of no ordinary dye, but of the kind which the Tyrians fable to have
been discovered by the shepherd's dog, and with which they are wont to
represent the robe of Venus to be tinged. [23] There was a time when
this purple dye was as yet unknown, but remained concealed in the
hollow of a little shell fish. A shepherd meeting with one of these
hoped to obtain the fish which was inside; foiled by the hardness of
the shell, after bestowing a hearty curse upon his booty, he threw it
into the sea as so much worthless rubbish. His dog lighted upon this
windfall,[24] and broke open the shell with his teeth, in doing which
his mouth and lips became stained with the brilliant dye, or as we may
call it, blood. The shepherd upon seeing this supposed it the effect
of a wound; so taking the dog down to the sea he washed his mouth,
upon which the imaginary blood assumed a still more brilliant hue, and
upon proceeding to touch it, his hand became of a purple colour. The
shepherd now guessed what was the nature of the shell fish, and that it
was impregnated with a dye of surpassing beauty; so taking some wool
he placed it in the aperture, determined to dive into the mysteries of
the shell; and it became of a colour similar to that upon the dog's
mouth. By this means he obtained a knowledge of what we call purple;
and after breaking open its fortified receptacle with the help of a
stone, he arrived at the treasure-house of dye. To return, however,
to my story. My father was performing the preliminary rites,[25] the
marriage being fixed, as I have said, for the following day. I was in
despair, and was devising some pretext for deferring it. While in this
state of perplexity, a great tumult was heard to proceed from the men's
quarter of the house. It appeared that as my father was offering up a
sacrifice; an eagle[26] swooping from on high seized the victim, and
in spite of every endeavour to scare him away, bore off his prey. As
this was declared to forebode no good, the marriage was postponed for
another day. My father proceeded to consult the seers and soothsayers
upon the meaning of the portent; they were of opinion that he should
offer a sacrifice to hospitable Jove at midnight upon the sea-shore,
since the bird had flown in that direction. Sure enough he had winged
his flight thither, and appeared no more. For my part, I extolled the
eagle to the skies, and declared that he was justly styled the king[27]
of birds. No long time elapsed before the meaning of the prodigy became
revealed. There was a certain young man, a native of Byzantium, by name
Callisthenes; he was an orphan and possessed of wealth, profligate
in his life and extravagant in his expenditure. Having heard that
Sostratus had a handsome daughter, he was anxious to obtain her hand
and became enamoured upon hearsay, for he had never seen her. [28] The
force of passion upon the licentious is often so strong that their ears
lead them into love, and report has the same effect upon their minds
which sight has upon others.

Before the breaking out of the war against the Byzantians, the young
man introduced himself to Sostratus, and asked the hand of his daughter
in marriage. Sostratus, however, strongly objecting to his irregular
way of life, rejected his application. Callisthenes was very indignant
at this repulse; he considered himself slighted;--besides, he was in
love, and fancy pictured to his mind those charms which he had never
seen. Dissembling his displeasure, he meditated how he might revenge
himself on Sostratus, and at the same time gratify his own desires; nor
was he without hope of success, there being a law of the Byzantians
which enacted, that if any one should carry off a maiden he should
be exempt from punishment upon making her his wife;[29] of this law
he determined to avail himself, and waited only till a seasonable
opportunity should offer. Although the war had now broken out, and the
maiden had come to us for security, he did not abandon his design, in
the execution of which the following circumstance assisted, as the
Byzantians had received an oracle to this effect:--

"With _plant-born_ name there lives an island race,
Whose land an isthmus to the shore doth brace;
Vulcan consorts there with the blue-eyed maid,
And there to Hercules be offerings paid. "[30]

While all were in doubt what place was intended by these enigmatic
words, Sostratus (who was one of the commanders) thus delivered
his opinion:--"We must send to Tyre, and offer up a sacrifice to
Hercules;[31] the expressions of the miracle clearly point to that
city. The 'plant-derived name,' shews that the island of the Phœnicians
is intended, the phœnix (or palm), being a plant; both sea and land lay
claim to it: the latter joins it to the continent, the former washes
it on either side; thus it is seated in the one element, but without
abandoning the other, to which it is united by its narrow isthmus or
neck of land; moreover, it is not founded in the sea, but both under
it and under the isthmus, the waters have free course; thus there is
seen the singular spectacle of a city in the sea, and of an island
upon shore. The mention made of 'Vulcan consorting with the blue-eyed
maid,' alludes to the olive and the fire, which are found there in
close proximity: for, in a sacred precinct surrounded by a wall, olive
trees are seen to flourish, while fire issuing from their roots burns
among the branches, and with its ashes benefits the tree; hence there
exists a mutual friendship, and Minerva shuns not Vulcan. " Upon this
Chærophon, who shared the command with Sostratus in the war, his senior
in age and a native of Tyre, extolled him highly for his excellent
interpretation of the oracle. "It is not only fire, however," said
he, "which claims our wonder; the water also deserves its share. I
myself have seen the following marvels:--there is a fountain in Sicily
whose waters are mingled with fire; the flame is seen to leap up from
underneath, yet if you touch the water it will be found as cold as
snow, so that neither is the fire extinguished by the water, nor the
water ignited by the flame, but a mutual truce subsists between the
elements. [32] There is also a river in Spain, not differing from others
in appearance, but if you wish to hear it become vocal, you have but
to wait and listen; for when a gentle breeze sweeps over its surface
there is heard a sound as if from strings, the wind being the plectrum,
the river itself the lyre. [33] I may likewise mention a lake in Lybia,
resembling in its nature the Indian soil. [34] The Lybian maidens are
well acquainted with its secrets and with the riches which, stored
below its waters, are mingled with the mud, for it is, in fact, a
fount of gold. [35] Plunging a long pole smeared with pitch into the
lake, they lay open its recesses; this pole is to the gold what the
hook is to the fish, serving as a bait. The grains of gold alone
attach themselves to the pitch, and are drawn on shore. Such is the
gold-fishing in the Lybian waters. "

After relating these marvels, Chærophon, with the consent of the
state, proceeded to dispatch the victims and other offerings to
Tyre. Callisthenes contrived to be among the number of the sacred
functionaries,[36] and soon arriving at that city, he found out my
father's residence, and matured his schemes against the females, who,
as will presently be shown, went out to view the sacrificial show,
which was in the highest degree sumptuous; there was a vast quantity
of different kinds of incense used, such as cassia, frankincense, and
crocus; there was also a great display of flowers, the narcissus,
the rose, and the myrtle; the fragrance of the flowers vied with
the perfumes of the incense; the breeze wafted them aloft, mingled
their odours in the air, producing a gale of sweets. The victims were
many in number and of various kinds; the most remarkable among them,
however, were the oxen from the Nile, animals which excel not only in
stature but in colours. They are altogether of very large size, with
brawny necks, broad backs, and ample bellies;[37] their horns are not
depressed, like those of the Sicilian ox, nor ill-shaped like the
Cyprian, but project upward from the forehead of this animal with a
gentle curve; the interval between them at their tips and at the roots
being equal, so that they bear a resemblance to the moon when at the
full; their colour is that which Homer so much praises in the Thracian
horses. [38] The bull stalks along with lofty crest, as if to show that
he is the monarch of the herd. If there is any truth in the legend of
Europa, it was into an Egyptian bull that Jove metamorphosed himself.

At the time of which I am speaking my mother-in-law was unwell;
Leucippe also feigned indisposition, according to a preconcerted
arrangement, that we might have an opportunity of meeting during the
absence of the rest. My sister, therefore, and Leucippe's mother were
the only ones who went out to see the show. Callisthenes, who knew by
sight the wife of Sostratus, seeing my sister in her company mistook
her for Leucippe, of whom he had no personal knowledge. Smitten by her
appearance, and without making any inquiries, he points her out to
a trusty attendant of his, commanding him to engage some pirates to
effect her seizure, and arranging the manner of proceeding, for a high
festival[39] was at hand when, as he understood, all the maidens would
go down to the shore for the purpose of performing their ablutions.
After giving these directions, and having discharged the duties of his
function,[40] he withdrew. He had previously, I may remark, provided a
vessel of his own, in case an opportunity should offer for carrying his
schemes into effect.

Meanwhile the rest of the sacred functionaries had embarked and sailed
away; he, however, went on board his vessel, and continued to lie a
little off shore, both in order that he might appear to be taking his
departure like the others, and also lest, being so near Tyre, any
danger should happen to himself in consequence of carrying off the
maiden. Upon arriving at Sarepta, a Tyrian village on the sea-coast,
he purchased another craft, which he intrusted to his follower Zeno,
who was to execute his plan. This man was able-bodied, and accustomed
to a buccaneering life; he soon, therefore, succeeded in gathering
together some pirates from the above-named village, and then sailed for
Tyre. Near this city there is an islet with a harbour, (the Tyrians
call it the tomb of Rhodope); here the craft was stationed watching
for the prey. Before the arrival of the high festival, however, which
Callisthenes awaited, the omen of the eagle and the interpretation
of the soothsayers were fulfilled. On the day preceding, we made
preparations for the sacrifice to Jove, and late in the evening went
down to the shore; none of our motions escaped Zeno, who cautiously
followed us. When in the act of performing our ablutions, he made the
preconcerted signal, upon which the boat made rapidly for the land,
manned by ten young fellows; eight others were secretly in readiness
on shore, dressed in women's clothes and with shaven chins; each had a
sword concealed under his dress, and the better to avoid any suspicion,
they had brought some victims with them as for sacrifice, so that we
took them to be women. No sooner had we reached the pile than, raising
a sudden shout, they rushed upon us, and put out our torches; we fled
disorderly and in alarm, upon which they drew their swords, and seizing
my sister, put her into the boat, and then embarking rowed off with the
speed of an eagle. Some who had fled at the first onset saw nothing of
what afterwards occurred; others who had witnessed everything cried
out, "The pirates have carried off Calligone. "

Meanwhile the boat was far out at sea, and upon nearing Sarepta made
a signal which when Callisthenes recognised, he put out to meet it,
and taking the maiden on board his own vessel, at once sailed away. I
breathed again upon finding my marriage thus unexpectedly broken off,
nevertheless I was sorry for the calamity which had befallen my sister.
A few days after this occurrence, I said to Leucippe, "How long, my
dearest, are we to confine ourselves to kisses? they are pleasant
enough as preludes, let us now add to them something more substantial;
suppose we exchange mutual pledges of fidelity, for only let Venus
initiate[41] us in her mysteries and then we need fear the power of no
other deity. "

By constantly repeating my solicitations, I at length persuaded
the maiden to receive me into her own chamber, Clio lending us her
assistance. I will describe the situation of her room: a large space
in one part of the mansion contained two chambers on the right hand
and as many on the left; a narrow passage, closed at the entrance by a
door, gave access to them. [42] Those at the farther end were occupied
by the maiden and her mother, and were opposite each other; of the two
remaining ones, that next to Leucippe belonged to Clio, the other was a
store-room. Leucippe's mother was always in the habit of attending her
to bed; upon which occasions she not only locked the door inside, but
had it secured by a slave on the outside, the keys being handed to her
through an opening; these she kept until the morning, when calling the
man she passed them back to him that he might unlock the door.

Satyrus contrived to have a set of keys made like them, and finding
upon trial that they would answer, he with the consent of the maiden
gained over Clio, who was to offer no impediment. Such was the plan
which we devised. There was a slave belonging to the household, called
Conops, a prying, talkative, lecherous fellow, in short everything that
was bad. The man watched our proceedings very narrowly, and suspecting
our intentions, used to keep open the door of his dormitory until late
at night, so that it was no easy matter to escape his observation.
Satyrus wishing to make a friend of him, often talked and joked with
him, and laughing in allusion to his name (Κώνωψ) would call him
Gnat. The fellow seeing through the artifice of Satyrus pretended
to return the joke, but, in doing so, exhibited his own ill-natured
disposition. "As you are so fond," said he, "of punning upon my name,
I will tell you a story about the gnat. The lion often complained to
Prometheus that although he had formed him a large and handsome beast,
had armed his jaws with teeth, and his feet with claws, and had made
him more powerful than the other animals, still, notwithstanding all
these advantages, he stood in fear of the dunghill cock. [43] 'Why
dost thou without cause accuse me? ' replied Prometheus; 'I have given
thee every gift which it was in my power to bestow, it is thine own
faint heartedness which is in fault. ' The lion wept and bemoaned his
condition, cursing his own want of courage, and in the end made up
his mind to die. While in this frame of mind he happened to meet the
elephant, with whom, after wishing him good morning, he entered into
conversation. Seeing him continually flap his ears, 'What ails you,'
he asked--'why are your ears never for a moment still? ' The elephant,
about whose head a gnat was at that moment flying, replied, 'If the
buzzing insect which I see, was to get into my ear, the result would
be my death. ' Upon this the lion made the following reflection. 'Why
should I (such as I am, and so much more fortunate than the elephant,)
think of dying? It is better to stand in awe of a cock than to dread a
scurvy gnat. '

"You see," said Conops, "what power the gnat possesses, since he can
terrify the elephant. " Satyrus who saw into the malicious meaning of
his words, replied with a smile, "I will now relate to you the story of
the gnat and the lion, which I heard from a certain sage; as for your
tale about the elephant, you are welcome to make what you can out of
it. The braggart gnat said one day to the lion, 'So you think to lord
it over me as you do over other creatures. I should like to know why?
You are not handsomer than I am, nor yet bolder, nor yet more powerful;
in what respect are you superior to me? In valour? --You tear with your
claws and bite with your teeth, it is true; so does every woman when
she quarrels;[44] and as to your size and beauty, you have indeed an
ample chest and broad shoulders, and a whole forest of hair about your
neck, but you little think how unsightly are your hinder parts. On the
other hand, my greatness is commensurate with the air and with the
power of my wings; the flowers of the meadow constitute my comeliness,
they serve me in lieu of garments, with which, when weary with flying,
I invest myself; neither is my valour any laughing matter; I am the
very impersonation of a warlike instrument; I blow a blast[45] when
I go to battle, and it is my mouth which serves for trumpet and for
weapon, so that I am at once, a musician and an archer; moreover I
am my own bow and arrow; my wings poised in air shoot me forward, and
lighting down, I inflict a wound as with a shaft; who so ever feels it
cries out and forthwith tries to find his enemy: I, however, though
present, am at the same time absent; I fly and I stand my ground,
and with my wings circle round the adversary, and laugh to see him
dance with pain. But why should I waste more words? --let us at once
join battle. ' Saying this, he falls upon the lion, attacking his eyes
and every other part which was unprotected by hair; at the same time
wheeling round him and blowing his trumpet. The lion was in a fury,
turning himself in every direction and vainly snapping at the air; his
wrath afforded additional sport to the gnat, who made an onslaught
on his very mouth. Immediately he turned to the side where he was
aggrieved, when his antagonist, like a skilful wrestler, twisting and
twirling his body escaped clean through the lion's teeth, which were
heard to rattle against each other in the vain attempt to seize him.
By this time the lion was thoroughly tired by thus fighting with the
air, and stood still, exhausted by his own efforts; upon which the
gnat, sailing round his mane sounded a triumphant strain of victory;
but stimulated by his excess of vanity he took a wider range, and all
at once fell into a spider's web. When no hope of escape appeared, he
sorrowfully said, 'Fool that I am, I entered the lists against a lion,
and behold I am caught in the meshes of a spider! '" Having finished
his story, Satyrus said, with a sarcastic laugh, "Be on your guard,
and beware of spiders. " Not many days had passed when Satyrus knowing
what a belly-slave Conops was, purchased a powerful soporific draught
and then invited him to supper. [46] Suspicious of some trick, he at
first declined, but afterwards, over persuaded by his most excellent
adviser--appetite,[47] he complied. After supper, when he was on the
point of going away, Satyrus poured the potion into his last draught,
he drank it off, and had just time to reach his dormitory, when he fell
on his bed in a deep sleep. Upon this, Satyrus hurried to me and said,
"Conops is fast asleep, now is the time to prove yourself as valorous
as Ulysses:"[48] we instantly proceeded to the door which conducted to
Leucippe's chamber; there he left me, and Clio stealthily admitted me,
trembling with joy and fear; the dread of danger disturbed my hopes,
but the hope of success qualified the dread, and so hope became the
source of fear, and pain the cause of pleasure.

Just as I had entered the maiden's room, her mother's sleep had been
disturbed by a fearful dream; a robber armed with a naked sword, seized
and carried off her daughter, after which, laying her upon the ground,
he proceeded to rip her up, beginning at her private parts. Terrified
by the vision, her mother started up and hurried to her daughter's
apartment, which as I before said was close at hand. I had but just
got into bed and hearing the doors open, had scarcely time to leap out
before she was at her daughter's side. Aware of my danger I made a bolt
through the opened door, and ran with all my might, till trembling
from head to foot I met Satyrus, when we both made our way in the dark
and retreated each to his own room. Leucippe's mother fainted, but
upon recovering the first thing she did was to box Clio's ears, then
tearing her own hair, she broke forth into lamentation. "Oh Leucippe,"
she said, "you have blighted all my hopes. And you Sostratus, who are
fighting at Byzantium to protect the honour of other people's wives and
daughters, you little think how some enemy has been warring against
your house, and has defiled your own daughter's honour. Oh, Leucippe,
I never thought to see you wedded after such a fashion as this! Would
that you had remained at Byzantium! Would that you had suffered
violence from the chances of war, and that some Thracian had been your
ravisher! In such a case the violence would have excused the shame,
whereas now, you are at the same time wretched and disgraced. The
vision of the night did but mock my mind, the realities of the dream
were hidden from me, for of a truth, yours has been a more fearful
ripping up, and your wound more fatal than any inflicted by the sword;
and the worst is, that I am ignorant who is your ravisher. I do not
even know what is his condition! for aught I can tell, he may be some
wretched slave. [49]" When the maiden felt assured of my escape, she
took courage and said: "Mother, there is no occasion for you to attack
my chastity, nothing has been done to me deserving of your reproaches;
nor do I know whether the intruder was a god, a demigod, or a mortal
ravisher;[50] all I know is that I was heartily frightened and lay
still, quite unable to cry out through fear; for fear, as you know,
acts as a padlock upon the tongue: this, however, you may be assured
of, no one has robbed me of my virginity. " Notwithstanding these
assurances of her daughter, Panthea gave way to a fresh paroxysm of
grief. Meanwhile Satyrus and I were deliberating on the best course
to be pursued; and we determined to make our escape out of the house
before morning should arrive, when Clio would be put to the torture and
be compelled to reveal everything.

This plan we at once carried into execution, and telling the porter
that we were going out to visit our mistresses, we went straight to
Clinias: it was midnight, and we had some trouble in gaining admission:
Clinias who slept in an upper room heard our voices in discussion
with his porter, and hurried down in alarm, while we could see at a
short distance Clio running towards us, for she too it appeared had
determined to make her escape. Almost in the same moment therefore
Clinias heard our story, and we the narrative of Clio, while she was
made acquainted with our future plans; we all went in doors, when we
gave Clinias a more detailed account and stated our determination of
leaving the city. "I will accompany you," said Clio, "for if I remain
behind till morning, death (the sweetest of torments, since it ends
them) will be my lot. " Clinias took my hand and leading me aside, he
said, "It appears to me most advisable to get this wench out of the
way at once, and after waiting a few days we can depart ourselves, if
still of the same mind. According to your account the maiden's mother
does not know who it was whom she surprised, nor will there be any one
to furnish evidence since Clio is removed. Nay, we may perhaps persuade
the maiden herself to share our flight; I will accompany you at all
events. "

We agreed to his proposal, so Clio was delivered to the care of one of
his slaves to be put on board a boat, while we continued to deliberate
upon the course best to be pursued. At last we resolved to make trial
of Leucippe's inclination, and, should she be willing, to carry her
off: in case of her rejecting our proposal, we determined to remain
for the present and to await the course of events. The short remainder
of the night was passed in sleep, and at daylight we returned home.
Panthea had no sooner risen in the morning, than she had preparations
made for putting Clio to the torture;[51] but when summoned she could
no where be found. Upon this, returning to her daughter, "Will you
still persist," said she, "in concealing the particulars of this pretty
plot? Now, I find that Clio also has run off. " Still more reassured by
the intelligence, Leucippe replied, "What more would you have me tell
you? What stronger testimony of the truth would you have me produce?
If there is any way of proving a maid's virginity, you are welcome
to prove mine. " "Aye," said Panthea, "and by so doing to add to the
troubles of our family by bringing in witnesses to its disgrace;" upon
saying which, she hastily quitted the apartment. Leucippe left to
herself, and with her mother's words still ringing in her ears, was
distracted by conflicting and various emotions;[52] she was deeply
pained at having been discovered. Her mother's reproaches filled her
with shame; she felt angry at having her word doubted. Now these
feelings are like three billows which disturb the soul's tranquillity:
shame making an entrance through the eyes unfits them for their natural
office; pain preys upon the mind and extinguishes its ardour; while
the voice of anger baying round the heart overpowers reason with
its wrathful foam. [53] The tongue is the parent of these different
feelings; bending its bow and aiming its arrow at the mark, it inflicts
its several wounds upon the soul:[54] with the wordy shaft of railing
it produces anger, with that of well founded accusation, begets pain,
with that of reproof, causes shame; the peculiarity of all these arrows
is, that they inflict deep but bloodless wounds, and there is available
against their effects one remedy alone, which is, to turn against the
assailant his own weapons. Speech, the weapon of the tongue, must be
repelled by a weapon of like nature, for then the feeling of anger
will become calmed and the sensations of shame and annoyance will be
appeased; but if dread of a superior hinder the employment of such
succours, the very fact of silence makes these wounds to rankle the
more deeply, and unless these mental waves, raised by the power of
speech, can cast up their foam, they will but swell and toss the
more. [55]

What I have been saying will picture the condition of Leucippe's mind,
who felt ready to sink under her troubles; it was while she was in
this frame of mind that I dispatched Satyrus to her, in order to make
overtures of flight. Anticipating him in her words, she exclaimed:--"In
the name of the gods, foreign and hospitable, deliver me out of my
mother's power, and take me whither you will; for if you go away and
leave me here, the noose suspended by my own hands shall be my death. "
When I was informed of her expressions, it freed me from a world of
anxiety; and in the course of two or three days, when my father was
absent from home, we made preparations for our flight. Satyrus had
still remaining some of the potion which he had used so successfully
upon Conops. While waiting at supper he poured out a little into the
last cup, which he presented to Panthea; almost immediately after
drinking it, she retired to her own room, and fell fast asleep.
Leucippe had now another chambermaid, with whom Satyrus was on familiar
terms; having given her likewise a portion of the draught, he proceeded
to a third party, the porter, who was soon lying under the influence of
the same soporific potion.

Meanwhile Clinias was awaiting us at the door with a carriage which
he had in readiness, and while all were yet asleep, between nine and
ten at night, we cautiously left the house, Satyrus leading Leucippe
by the hand: Conops, as I may remark, who used to watch our movements,
being fortunately absent, having been dispatched on an errand by his
mistress. On getting out, we immediately entered the carriage, six
in number, Leucippe, I and Satyrus, together with Clinias and two
servants. We drove off in the direction of Sidon, where we arrived
about midnight, and without delay continued our journey to Berytus, in
hopes of finding some vessel in the harbour; nor were we disappointed,
for on going to the port we found a ship on the point of sailing:
without even inquiring whither she was bound, we got our baggage on
board, and embarked a little before dawn. It was then we learnt that
the vessel was bound for the celebrated city of Alexandria, situated on
the Nile.

The sight of the sea delighted me while as yet we were in the smooth
water of the harbour; soon, however, upon the wind becoming favourable,
loud tumult prevailed throughout the vessel; the sailors hurried to and
fro, the master issued his commands, ropes were bent, the sail-yard
was brought round before the wind, the sail was unfurled, we weighed
anchor,[56] the ship began to move, the port was left behind, and the
coast, as if itself in motion, seemed gradually to be retiring from
us;[57] the Pæan was chanted, and many prayers were addressed to the
guardian deities for a prosperous voyage. Meanwhile the wind freshened
and filled the sail, and the vessel speeded on her course.

There was a young man on board, in the same cabin[58] with ourselves,
when dinner time was come he politely invited us to partake of his
meal. Satyrus was just then bringing out our provisions; so putting
all into a common stock, we shared our dinner and our conversation. I
began by saying, "Pray where do you come from, and by what name are we
to address you? " "My name," he replied, "is Menelaus, and I am a native
of Egypt; and now may I inquire who you are? " "I am called Clitopho,
and my companion Clinias; our country is Phœnicia. " "And what," he
rejoined, "is the motive of your voyage? " "If you will relate your own
story first, you shall then hear ours. " Menelaus assented, and began as
follows:--

"The cause of my leaving my home may be summed up in very few
words:--envious love and ill-fated hunting. I was strongly attached to
a handsome youth, who was very fond of the chase. I did everything
in my power to restrain him from this pursuit, but without success.
Finding I could not prevail with him, I myself accompanied him.

"One day we were out hunting, and for a time everything went on
successfully so long as harmless animals were alone the objects of our
sport. At length a wild boar was roused; the youth pursued the brute,
who faced about, and ran furiously to attack him; still the youth kept
his ground, not withstanding that I repeatedly called out:--'Wheel
round your horse; the beast is too powerful for you. ' The boar
continuing its career, and coming up, they closed in combat. Terrified
lest the beast should wound the horse, and so bring down his rider,
I launched my javelin without taking sufficient aim, and the youth
crossing its course, received the stroke. [59]

"Picture to yourself the feelings of my mind. If I retained life at
that moment, it was like a living death; and what was most lamentable
of all, the wretched youth, who still breathed, extending his arms,
embraced me, and so far from hating his destroyer, he expired still
grasping my homicidal hand. On account of this lamentable occurrence
his parents took legal proceedings against me; nor was I unwilling to
stand my trial; indeed I offered no defence, considering myself fully
deserving to suffer death. The judge, out of compassion, condemned me
to three years' banishment, and that period having now expired, I am on
my return home. "

This narrative reminded Clinias of the unhappy death of Charicles, and
he shed tears, which though in appearance they flowed for another's
grief, were, in reality, drawn forth by his own sorrows. [60] "Are
you weeping on my account," asked Menelaus, "or has any similar
disaster befallen you? " Upon this Clinias, with many sighs, detailed
the circumstances of Charicles and the horse; and I likewise related
my adventures. Seeing Menelaus very low spirited on account of his
own thoughts, and Clinias still shedding tears at the recollection of
Charicles, I endeavoured to dissipate their grief, by introducing a
love topic for conversation; for Leucippe, I may observe, was not then
present, but was asleep in the ship's hold. I began, therefore, with
a smiling air:--"How much better off is Clinias than I am; he was no
doubt longing to inveigh against women, according to his wont, and he
can do so all the better now, having found one who sympathises with his
tastes; but why so many should be addicted to the love of youths, for
my part I cannot tell. "

"There can be no doubt," said Menelaus, "which is preferable. Youths
are much more open and free from affectation than women, and their
beauty stimulates the senses much more powerfully. "

"How so? " I asked; "it no sooner appears than it is gone. It affords
no enjoyment to the lover, but is like the cup of Tantalus, while one
is drinking the liquid disappears; and even the little which has been
swallowed is unsatisfying. No one can leave such favourites without
feeling his pleasure alloyed with pain, the draught of love still
leaves him thirsty. "

"You do not understand," rejoined Menelaus, "that the perfection of
pleasure consists in its bringing with it no satiety; the very fact
of its being of a permanent and satisfying kind takes away from its
delight. What we snatch but now and then is always new, and always in
full beauty. Of such things the pleasure is not liable to decay and
age, and it gains in intensity what it loses by briefness of duration;
for this reason, the rose is considered the most lovely among flowers,
because its beauty so quickly fades. There are two species of beauty
among mortals, each bestowed by its presiding goddess;[61] the one is
of heaven, the other of earth; the former chafes at being linked to
what is mortal, and quickly wings its flight to heaven; the latter
clings to earth, and cleaves to mortal bodies. Would you have a poet's
testimony of the ascent of heavenly beauty? hear what Homer sings:--

'Ganymede,
Fairest of human kind, whom for that cause
The gods caught up to heav'n that he might dwell
For ever there, the cup-bearer of Jove. '[62]

But no woman, I trow, ever ascended to heaven for her beauty's
sake, though Jove had abundance of intrigues with women: grief and
exile were the portion of Alcmena; the chest and the sea were the
receptacle of Danæ; and Semele became food for fire;[63] but--mark the
difference--when Jove became enamoured of a Phrygian youth, he took him
up to heaven to dwell with him, and pour out his nectar, depriving his
predecessor of the office, she being, I rather think, a woman. "

"In my opinion," said I, interrupting him, "female beauty has in it
much more of the heavenly kind, because it does not so quickly fade;
and the freer from decay, the nearer is anything to the divine nature.
On the other hand, whatsoever in accordance with its mortal nature soon
decays, is not of heaven, but of earth. I grant that Jove, enamoured
of a Phrygian youth, raised him to the skies, but the beauty of woman
brought him down from heaven; for a woman he bellowed under the form of
a bull, for a woman he danced as a satyr, for a woman he transformed
himself into a golden shower. Let Ganymede, therefore, be Jove's
cup-bearer, if you will, provided that Juno[64] also reclines at the
banquet, and has a youth to wait on her. For my part, I cannot think
upon his rape without feelings of pity: a savage bird is sent down, he
is seized and borne aloft (cruel and tyrannous treatment, methinks),
and the unseemly spectacle is seen of a youth suspended from an eagle's
talons. No ravenous bird of prey, but the element of fire, bore Semele
aloft; nor should there seem anything strange and unnatural in this,
since it was by the same means that Hercules went up to heaven. You
amuse yourself at the expense of Danæ's chest, but why do you pass over
Perseus, who shared her fate?
For Alcmena it sufficed that Jove for
love of her robbed the world of three whole days. [65]

"Passing, however, from the legends of mythology, I will speak of the
real delights of love, though my experience in such matters has been
small, compared with that of others, and confined to females who sell
their charms for lucre. In the first place, how tender and yielding
is a woman's body to the touch, how soft are her lips when kissed;
her person is in every way fitted for the amorous embrace: he who is
connected with her tastes genuine enjoyments; her kisses are impressed
upon his lips as seals upon a letter, and she kisses with such studied
art as imbues the kiss with double sweetness. Not content to use her
lips, she brings her teeth also into play, and feeding upon her lover's
mouth, makes her very kisses bite. What pleasure also is there in the
sensation of pressing a woman's breast, while in the amorous crisis, so
powerful is her excitement, that she is actually maddened with delight.
Her kisses are not confined to the lips, but lovers' tongues even do
their endeavour to kiss each other. At the conclusion of the amorous
combat, she pants, overcome with the fiery delight, and her love-sick
breath finding its way to her lips, encounter the lover's kiss still
wandering there, and mingling with it both descend and exert their
electric influence upon her heart, which leaps and beats, and were it
not fast bound within, would desert its seat, and be drawn forth by the
strength of kisses. "[66]

"Upon my word," said Menelaus, "you seem no raw recruit, but a
thorough veteran in the service of the Queen of Love, so minute are
you in all your detail. Now hear what I have to say in favour of male
beauty. With women their words and postures, everything, in short, is
studied and artificial: and their beauty, if they possess any, is the
laborious work of cosmetic appliances, of perfumes and of dyes;[67]
divest them of these meretricious attractions, and they will appear
like the daw stripped of its feathers, which we read of in the fable.
The beauty of youths, on the other hand, requires no unguents or
artificial essences to recommend it; nature has made it complete and
sufficient in itself. "[68]


[Footnote 1: Il. xvi. 823.

"As when the lion and the sturdy boar,
Contend in battle on the mountain tops
For some scant rivulet which both desire,
Ere long the lion quelle the panting boar. "
Cowper's Tr.
]

[Footnote 2: καμπαί, signify properly, the changes and inflections in a
piece of music. ]

[Footnote 3:

"The rose, of flow'rs th' enchanting pride;
The rose is Spring's enchanting bride;
The rose of every god's the joy;
With roses Cytherea's boy,
When, dancing, he'd some Grace ensnare,
Adorns the love-nets of his hair. "
Anacreon. v. Addison's Tr.
]

[Footnote 4: προτρυγαίου Διονύσου. ]

[Footnote 5: The wine of most early celebrity was that which the
minister of Apollo, Maron, who dwelt upon the skirts of Thracian
Ismarus gave to Ulysses. It was red and honey-sweet; so precious, that
it was unknown to all in the mansion save the wife of the priest and
one trusty housekeeper; so strong, that a single cup was mixed with
twenty of water; so fragrant, that even when thus diluted it diffused a
divine and most tempting perfume.

See Odyss. ix. 203. ; Dict. of Greek and Roman Antiq. ]

[Footnote 6: κύλικα φιλοτησίαν. ]

[Footnote 7:

. . . . "Ο this is from above--a stream
Of nectar and ambrosia, all divine! "
Od. B. ix. 355, Cowper.
]

[Footnote 8: "He washed his garments in wine, and his clothes in the
_blood of grapes_. "--Gen. xlix. 11. ]

[Footnote 9: ὑάλου ὀρωρυγμένης. Herodotus, iii. 24, uses the word
ύάλος, to describe the clear transparent stone, supposed to be Oriental
alabaster, used by the Egyptians to enclose their mummies. ]

[Footnote 10: The translation of this passage follows Villoisin's
reading. For a mention of the cup of Glaucus, see Herod. i. 25. Mr.
Blakesley, in his Edition remarks, that ή Γλαύκου τέχνη, was in the
time of Plato (Phædon, § 132) a proverbial one, applied to everything
requiring in extraordinary amount of skill. ]

[Footnote 11:

"While Venus fills the heart. . . .
. . . . . .
Ceres presents a plate of vermicelli,--
For love must be sustain'd like flesh and blood,--
While Bacchus pours out wine or hands a jelly. --Byron.
]

[Footnote 12: τὸ αὐτόματον ἡμῶν. ]

[Footnote 13: "πῶς ἄν τις αὐτο φύγοι; πτερὰ ἔχει καὶ
καταλήψεται. "--Longus, B. i.

"Αll his body is a fire,
And his breath a flame entire.
. . . . . .
He doth bear a golden bow,
And a quiver hanging low.
. . . . . .
Wings he hath which though ye clip
He will leap from lip to lip,
. . . . . .
And if chance his arrow misses
He will shoot himself in kisses. "--Ben Jonson.
]

[Footnote 14: The translation follows the reading in the edition by
Jacobs. ]

[Footnote 15: Tasso has introduced this stratagem of a lover into his
Aminta, Act ii. sc. 2, where Sylvia cures Phyllis stung by a bee, by
kissing her, upon which Aminta, pretends to have been stung in order to
be cured by the same agreeable remedy.

"Che, fingendo ch' un' ape avesse morso
Il mio labbre di sotto, incominciai
A lamentarmi di cotal maniera,
Che quella medicina che la lingua
Non richiedeva, il volto richiedeva. "
]

[Footnote 16:

. . . "fece
Più cupa, e più mortale
La mia piaga verace,
Quando le labbre sua
Giunse a le labbre mie.
N'a l'api d'alcun fiore
Colgon al dolce il mel, ch'allora io colei
Da quelle fresche rose. "--Tasso.
]

[Footnote 17:

"She blushed and frown'd not, but she strove to speak,
And held her tongue, her voice was grown so weak. "--Byron.
]

[Footnote 18:

"How delicious is the winning
Of a kiss at love's beginning. "--Campbell.
]

[Footnote 19:

"Fac primus rapias illius tacta labellis
Pocula; quoque bibit parte puella bibe. "
Ovid, de Art. Am. i. 595.

"Drink to me only with thine eyes,
And I will pledge thee with mine;
Or leave a kiss but in the cup
And I'll not look for wine. "
Ben Jonson (imitation of a passage in Philostratus. )
]

[Footnote 20: The original is highly poetical:--ἐπιτήρησας oὖν ὅτε τοῦ
φωτὸς τὸ πολὺ τῆς αὐγῆς ἐμαραίνετο. ]

[Footnote 21: In B. v. of the Ethiopics, Heliodorus says of the Spanish
and British amethyst, that it is of a dull ruddy colour, resembling a
newly budding rose; and of the amethyst of Ethiopia, that it emits a
lustre like that of gold. ]

[Footnote 22:

. . . "blending every colour into one,
Just like a black eye in a recent scuffle. "--Byron.
]

[Footnote 23: The πέπλος was an ample shawl serving for a robe; those
of the most splendid hues and curious workmanship were imported from
Tyre and Sidon. --See Iliad, vi. 289. ]

[Footnote 24: τὸ ἕρμαιον. ]

[Footnote 25: πpoτέλεια γάμων. These consisted of sacrifices and
offerings made to the θεoὶ γαμήλιοι, or divinities who presided over
marriage; the sacrificer was the father of the bride elect. ]

[Footnote 26: οἱωνῶν βασιλεὺς. Æsch. Ag. 113. ]

[Footnote 27:

. . . , "ministrum fulminis alitem
Cui rex Deorum regnum in aves vagas
Permisit. "--Hor. iv. Od. iv. i.
]

[Footnote 28: "nunquam visæ flagrabat amore puellæ. "--Juv. iv. 14. ]

[Footnote 29: Jacobs observes that this law of Byzantium is purely the
invention of Tatius; one resembling it existed at Athens. ]

[Footnote 30:

Nῆσός τις πόλις ἐστί φυτώνυμον αῖμα λαχοῦσα
Ίσθμὸν ὁμοῦ καὶ πορθμὸν ἐπ' ἠπείροιο φέρουσα,
Ένθ'Ἥφαιστος ἔχων χαίρει γλαυκώπιν 'Αθηνην.
Κεῖθι θυηπολίην σε φἐρειν κέλομσι Ήρακλῆι.

Tyre is called by Euripides, φοίνισσα νήσος, (Phœn. 211,) was built
upon a small island, 200 furlongs from the shore. Alexander took it,
after having joined the island to the continent by a mole. ]

[Footnote 31: Herod. B. ii. c. 44, gives an account of his visit to the
temple of the Tyrian Hercules, and of the rich offerings which he saw
in it. ]

[Footnote 32: "The fire had power in the water, forgetting his own
virtue; and the water forget his own quenching nature. "--Wisdom, xix.
20. ]

[Footnote 33: See p. 234 of Brewster's Natural Magic, for a solution
of the acoustic wonder of the vocal sounds emitted by the statue of
Memnon. ]

[Footnote 34: Herod. iii. 102, says of the Indian soil--

Ή δὲ ψάμμος ἠ αναφερομένη εστὶ χρυσῖτις.
]

[Footnote 35: Herod. Β. iv. 195, gives an account of a lake in the isle
Cyraunis, on the east of Africa, from which the young women obtain
gold-dust by means of feathers smeared with pitch. ]

[Footnote 36: τῶν θεωρῶν. ]

[Footnote 37:

. . . . "plurima cervix,
Tam longo nullus lateri modus: omnia magna. "
Virg. G. iii. 52.
]

[Footnote 38:

"His steeds I saw, the fairest by these eyes
Ever beheld and loftiest; snow itself
They pass in whiteness. "--Iliad, x. 43. 7. Cowper's Tr.
]

[Footnote 39: πανήγυρις. ]

[Footnote 40: τὴν θεωρίαν ἀφοσιωμένος. ]

[Footnote 41: μυσταγωγήσῃ. ]

[Footnote 42: See the plan of a Greek house taken from Bekker's
Charikles. --Dict. of Greek and Roman Antiq. p. 494. ]

[Footnote 43: This fact is asserted by Ælian, B. vi. 22, and B. xiv. 9. ]

[Footnote 44: "Oh! " sobb'd Antonia, "I could tear their eyes
out. "--Byron. ]

[Footnote 45: In case the reader wishes to understand the philosophy of
the gnat's trumpet, we insert the following passage from Cumberland's
Trans. of the "Clouds" of Aristophanes.

_Disciple_.