No More Learning

But I was about to omit by what methods the cunning husband may be
eluded, and how the watchful keeper. Let the wife stand in awe of her
husband; let the safe keeping of a wife be allowed. That is proper; that
the laws, and justice, and decency ordain. But for you as well to be
watched, whom the Lictor's rod [1112] has but just set at liberty,
who can endure it? Come to my sacred rites, that you may learn how to
deceive. Even if as many eyes shall be watching you, as Argus had, if
there is only a fixed determination, you will deceive them all. And
shall a keeper, forsooth, hinder you from being able to write, when an
opportunity is given you for taking the bath? When a female confidant
can carry the note you have penned, which her broad girth [1113] can
conceal in her warm bosom? When she can conceal the paper fastened to
her calf, and carry the tender note beneath her sandalled foot.

Should the keeper be proof against these _contrivances_; in place of
paper, let your confidant afford her shoulders; and upon her own person
let her carry your words. Letters, too, written in new milk, are safe
and escape the eye; touch them with powdered coals, and you will read
them. The writing, too, which is made with the stalk of wetted flax,
[1114] will deceive, and the clean surface will bear the secret marks.
The care of watching a fair one fell to Acrisius; still, through his own
fault, did she make him a grandsire. What can a keeper do, when there
are so many Theatres in the City? When, eagerly she is a spectator of
the harnessed steeds? When she is sitting in attendance upon the sistra
of the Pharian heifer, and at the place where her male friends are
forbidden to go? While, too, the Good Goddess [1115] expels the gaze of
males from her temples, except any that, perchance, she bids to come:
while, as the keeper watches outside the clothes of the fair, the baths
may in safety conceal the lovers who are hiding there; while, so often
as is requisite, some pretended she-friend may be sick, and, ill as she
is, may give place for her in her couch. While the false key, too, tells
[1116] by its name what we are to do, and it is not the door alone that
gives the access you require.

The watchfulness of the keeper is eluded by plenty of wine; even though
[1117] the grapes be gathered on the hills of Spain. There are drugs,
too, which create deep sleep; and let them close the eyes overpowered by
Lethaean night. And not amiss does the confidant occupy the troublesome
fellow with dalliance to create delay, and in his company spins out the
time.

What need is there to be teaching stratagems and trifling precepts,
when the keeper may be purchased by the smallest present? Believe me,
presents influence both men and Gods: on gifts being presented, Jupiter
himself is appeased. What is the wise man to do, when even the fool is
gratified with a present? The husband himself, on receiving a present,
will be silent. But once only throughout the long year must the
keeper be bought; full oft will he hold out the hand which he has once
extended.

I complained, I recollect, that new-made friends are to be dreaded; that
complaint does not extend to men alone. If you are too trusting, other
women will interrupt your pleasures; and this hare of yours will be
destined to be hunted down by other persons. Even she, [1118] who so
obligingly lends her couch and her room, believe me, has not once only
been in my company. And do not let too pretty a maid wait upon you; many
a time has she filled [1119] her mistress's place for me. Whither, in my
folly, am I led on? Why with bared breast do I strive against the foe,
and why, myself, am I betrayed through information that is my own? The
bird does not instruct the fowler in which direction he may be taken:
the hind does not teach the hostile hounds how to run. Still, let
interest see to itself; my precepts, with fidelity will I give. To the
Lemnian dames, [1120] for my own destruction, will I present the sword.

Give reason (and 'tis easy to do so) for us to believe ourselves to be
loved. Belief arises readily in those who are anxious for the fulfilment
of their desires. Let the fair one eye the youth in a kindly manner; let
her heave sighs from her very heart, and let her enquire, why it is he
comes so late? Let tears be added, too, and feigned apprehensions about
a rival, and with her fingers let her tear her face. Soon will he be
thoroughly persuaded, one? he will pity you of his own accord; and will
say to himself "This woman is consumed by affection for me. "
Especially, if he shall be well drest, and shall please himself at the
looking-glass, he will believe that the Goddesses might be touched with
love for him. But, whoever you are, let an injury disturb you only in a
moderate degree; and don't, on hearing of a rival, go out of your mind.
And don't at once believe it; how injurious it is at once to believe
things, Procris will be no slight proof to you.

There is near the empurpled hills of blooming Hymettus a sacred spring,
and the ground is soft with the verdant turf. The wood, of no great
height, there forms a grove; the strawberry tree overshadows the grass;
rosemary, and laurels, and swarthy myrtles give their perfume. Neither
the box-trees with their thick foliage and the slender tamarisks, nor
yet the tiny trefoil and the garden pine, are wanting there. Moved by
the gentle Zephyrs and the balmy air, the leaves of these many kinds,
and the tops of the grass quiver. Pleasant was this retreat to Cephalus;
[1121] his servants and his hounds left behind, the youth, when weary,
often sat down in this spot. And here he was in the habit of repeating,
"Come, gentle Aura [breeze], to be received in my bosom, that thou mayst
moderate my heat. "

Some person, maliciously officious, with retentive lips carried the
words he had heard to the timid ears of his wife. Procris, when she
heard the name of Aura [breeze], as though of a rival, fainted away, and
with this sudden apprehension she was mute. She turned pale, just as the
late leaves become wan, which the coming winter has nipped, the clusters
now gathered from the vine; and as the quinces [1122] which in their
ripeness are bending their boughs; and as the cornels not yet quite
fit for food for man. When her senses had returned, she tore her thin
garments from off her body with her nails, and wounded her guiltless
cheeks. And no delay was there; raving, with dishevelled locks, she flew
amid the tracks, like a Bacchanal aroused by the thyrsus. When she had
come near the spot, she left her attendants in the valley; and with
silent footsteps, in her boldness, she herself stealthily entered the
grove. What, Procris, were thy feelings, when thus, in thy frenzy, thou
didst he concealed? What the impulse of thy disquieted breast? Each
moment, forsooth, wast thou expecting that she would come, whoever Aura
might be, and that their criminality would be witnessed with thine eyes.

Now dost thou repent of having come, for indeed thou wouldst not wish to
detect him; and now thou art glad; fluctuating affection is tormenting
thy breast. There is the spot, and the name, and the informant to bid
thee give credence; and the fact that the lover always apprehends that
to exist which he dreads. When she beheld the grass beaten down,
the impress of his body, her trembling bosom was throbbing with her
palpitating heart. And now midday had made the unsubstantial shadows
small, and at an equal distance were the evening and the morn. Behold!
Cephalus, the offspring of the Cyilenian God, [1123] returns from the
woods, and sprinkles his glowing face with water of the fountain. In thy
anxiety, Procris, art thou lying concealed. Along the grass he lies
as wont, and says, "Ye gentle Zephyrs, and thou Aura [breeze], come
hither. " When the welcome mistake of the name was thus revealed to
the sorrowing fair, both her senses and the real colour of her face
returned.

She arose; and the wife, about to rush into the embrace of her husband,
by the moving of her body, shook the leaves that were in her way. He,
thinking that a wild beast had made the noise, with alacrity snatched up
his bow; his arrows were in his right hand. What, wretched man, art thou
about? 'Tis no wild beast; keep still thy weapons. Ah wretched me! by
thy dart has the fair been pierced. "Ah me! " she cries aloud, "a loving
heart hast thou pierced. That spot has ever retained the wound inflicted
by Cephalus. Before my time I die, but injured by no rival; this,
O Earth, will make thee light when I am entombed. Now is my breath
departing in the breeze that I had thus suspected; I sink, alas! close
my eyes with those dear hands. "

In his sorrowing bosom he supports the dying body of his spouse, and
with his tears he bathes her cruel wounds. Her breath departs; and
gradually fleeting from her senseless breast, her breath [1124] is
received into the mouth of her wretched husband.

But let us return to our path; I must deal with my subject undisguised,
that my wearied bark may reach its port. You may be waiting, in fact,
for me to escort you to the banquet, and may be requesting my advice in
this respect as well. Come late, and enter when the lights are brought
in; delay is a friend to passion; a very great stimulant is delay. Even
should you be ugly, to the tipsy you will appear charming: and night
itself will afford a concealment for your imperfections. Take up your
food with your fingers; [1125] the method of eating is something; and do
not besmear all your face with your dirty hand. And do not first [1126]
take food at home; but cease to eat a little sooner than you could
wish, and could have eaten. Had the son of Priam seen Helen greedily
devouring, he would have detested her; and he would have said, "That
prize of mine is an oaf. "

It is more proper and is more becoming for the fair to drink to excess.
Thou dost not, Bacchus, consort amiss with the son of Venus. This too,
only so far as the head will bear it, and the senses and the feet will
be able to perform their duty; [1127] and do not see each object that
is single, as double. A woman sprawling along, and drenched in plenteous
wine, is a disgusting object; she is worthy to endure the embraces of
any kind of fellows. And it is no safe thing when the tables are removed
to fall asleep; in sleep many a shocking thing is wont to happen. I feel
ashamed to instruct you any further, but genial Dione says, "That which
shames you is especially my own province. " Let each particular then be
known unto you:
`````----modos a corpore certos

````Sumite; non omnes una figura decet.

```Quse facie prsesignis eris, resupina jaceto:

````Spectentur tergo, quis sua terga placent.

```Milanion humeris Atalantes crura ferebat:

````Si bona sunt, hoc sunt accipienda modo.

```Parva vehatur equo: quod erat longissima, nunquarc

````Thebais Hectoreo nupta resedit equo.

```Strata premat genibus, paulum cervice reflexa,

````Foemina, per longum conspicienda latus.

```Cui femur est juvenile, carent cui pectora menda,

````Stet vir, in obliquo fusa sit ipsa toro.

```Nec tibi turpe puta crinem, ut Phylleia mater,

````Solvere: et effusis colla reflecte comis.

```Tu quoque, cui rugis uterum Lucina notavit,

````Ut celer aversis utere Parthus equis.

```Mille modi Veneris. Simplex minimique laboris,

````Cum jacet in dextrum semisupina latus,

```Sed neque Phoebei tripodes, nec comiger Ammon,

````Vera raagis vobis, quam mea Musa, canent.

```Si qua fides arti, "quam longo fecimus usu,

````Credite: praestabunt carmiua nostra fidem.

```Sentiat ex imis Yenerem resoluta medullis

````Foemina: et ex aequo res juvet ilia duos.

```Nec blandae voces, jucundaque murmura cessent;

````Nec taceant medus improba verba jocis.

```Tu quoque, cui Yeneris sensum natura negavit,

````Dulcia mendaci gaudia finge sono.

```Infelix, cui torpet hebes locus ille, puella es;

````Quo pariter debent foemina virque frui.

```Tantum, cum linges, ne sis manifesta caveto:

````Effice per motum luminaque ipsa fidem.

```Quod juvet: et voces et anhelitus arguat oris.

````Ah pudet! arcanas pars habet ista notas.

```Gaudia post Yeneris quae poscet munus amantem,

````Ipsa suas nolet pondus habere preces.

And admit not the light in your chamber with the windows wide open; many
blemishes of your person more becomingly lie concealed.

My pastime draws to a close; 'tis time to descend from the swans, [1128]
that have borne my yoke upon their necks. As once the youths did, so now
the fair, as my audience, may inscribe, "Naso was our preceptor," upon
their spoils.




FOOTNOTES BOOK ONE


[Footnote 701: For stripes. --Ver. 16. Statius, in the Thebaid, mentions
the strictness of the discipline of Chiron. See the Amores, i. El. xiii.
1. 18. ]

[Footnote 702: Be ye afar. --Ver. 31. He quotes this and the following
line in the Tristia, Book ii. 1. 248, to show that it was not his
intention, by his precepts, to inculcate breaches of chastity among the
Roman matrons. See the Note to the passage, and to the Fasti, Book
ii. 1. 30. The 'vitta,' or 'fillet,' was worn solely by women of pure
character. ]

[Footnote 703: The tawny Indians. --Ver. 53. Herodotus considers the
AEthiopians to be Indians. According to some, the father of Andromeda was
king of Ethiopia; but she is more frequently represented as a native of
Joppa, on the coast of Syria. ]

[Footnote 704: As many stars as. --Ver. 59. Heinsius considers this and
the next line to be spurious. ]

[Footnote 705: Wish a riper fair. --Ver. 63. 'Juvenis,' applied to a
female, would mean something more than a mere girl. 'Juventus' was
that age in which a person was in his best years, from about twenty to
forty. ]

[Footnote 706: Pompey's Portico. --Ver. 67. He alludes to the Portico
which had been erected by Pompey at Rome, and was shaded by plane trees
and refreshed by fountains. The Porticos were walks covered with roofs,
supported by columns. They were sometimes attached to other buildings,
and sometimes were independent of any other edifice. They were much
resorted to by those who wished to take exercise without exposure to the
heat of the sun. The Porticos of the temples were originally intended
for the resort of persons who took part in the rites performed there.
Lawsuits were sometimes conducted in the Porticos of Rome, and goods
were sold there. ]

[Footnote 707: The lion of Hercules. il--Ver. 68. The Nemean lion; which
formed the Constellation Leo in the Zodiac. ]

[Footnote 708: Where the mother. --Ver. 69. He alludes to the Theatre and
Portico which Augustus built; the former of which received the name of
his nephew Marcellus, the latter of his sister Octavia, the mother of
Marcellus. After the death of Marcellus, Octavia added a public library
to this Portico at her own expense. Here there were valuable paintings
of Minerva, Philip and Alexander, and Hercules on Mount Aeta. Some
suppose that the temple of Concord, built by Livia, and mentioned in the
Fasti, is here referred to. ]

[Footnote 709: The Portico of Livia. --Ver. 72. The Portico of Livia was
near the street called Suburra. This Portico is also mentioned in the
Fasti. We learn from Strabo that it was near the Via Sacra, or Sacred
Street. ]

[Footnote 710: Granddaughters of Belus. --Ver. 73. This was the Portico
of the Danaides, in the temple of Apollo. It is referred to in the
Second Elegy of the Second Book of the Amores. ]

[Footnote 711: Bewailed by Venus. --Ver. 75. He alludes to the temple of
Venus, at Rome, which, according to Juvenal, was notorious as the scene
of intrigues and disgraceful irregularities. It was a custom of the
Romans, borrowed from the Assyrians, to lament Adonis in the temple
of Venus. See the Tenth Book of the Metamorphoses. This worship of the
Assyrians is mentioned by the Prophet Ezekiel, chap. viii. ver. 13,
'women weeping for Thatnmuz. ']

[Footnote 712: The Jew of Syria. --Ver. 76. He alludes to the rites
performed in the Synagogues of the Jews of Rome, on the Sabbath, to
which numbers or females were attracted, probably by the music. There
were great numbers of Jews at Rome in the reign of Augustus, who were
allowed to follow their own worship, according to the law of Moses.
The Roman females visiting the Synagogues, assignations and gross
irregularities became the consequence. Tiberius withdrew this privilege
from the Jews, and ordered the priests' vestments and ornaments to be
burnt. This line is thus rendered in Dryden's version:]

'Nor shun the Jewish walk, where the foul drove,]

On Sabbaths rest from everything but love.
']

This wretched paraphrase is excused by the following very illiberal
note,]

'If this version seems to bear a little hard on the ancient Jews, it
does not at all wrong the modern. ']

[Footnote 713: Many a woman. --Ver. 78. Io, or Isis, was debauched by
Jupiter. Martial and Juvenal speak of the irregularities practised on
these occasions. ]

[Footnote 714: Where the erection. --Ver. 81. He refers to the Forum of
Caesar and the temple of Venus, which was built by Julius Caesar after the
battle of Pharsalia. ]

[Footnote 715: Of Appius. --Ver. 82. He alludes to the aqueduct which
had been constructed by the Censor Appius. This passed into the City,
through the Latin gate, and discharged itself near the spot where the
temple of Venus was built. ]

[Footnote 716: Shooting stream. --Ver. 82; He alludes to the violence
with which the water was discharged by the pipes of the aqueduct into
the reservoir. ]


[Footnote 717: Which is adjoining. --Ver. 87. The temple of Venus was
near the Forum. ]

[Footnote 718: Ravished Sabine fair. --Ver. 102. See the Fasti, Book iii.
1. 199. ]

[Footnote 719: Neither did curtains. --Ver. 103. The 'vela,' here
referred to, may mean either the 'siparia,' or curtains of the theatres,
or the awnings which were hung over them. See the Note on the 'siparia'
of the theatres, referred to in the Third Book of the Metamorphoses, L
111. The 'velaria,' or 'awnings,' were stretched over the whole space of
the theatres, to protect the spectators from the sun and rain. ]

[Footnote 720: Marble theatre. --Ver. 103. The Theatres of Pompey and
Scaurus were of marble. ]

[Footnote 721: Nor was the stage. --Ver. 104. The 'pulpita' was that part
of the stage where the actors stood who spoke. It was elevated above the
orchestra, where the Chorus, and dancers and musicians were placed. ]


[Footnote 722: Upon the maidens. --Ver. 116. Some writers say that only
thirty women were carried off. Valerius Antius made the number 427, and
Plutarch mentions a statement that it was 600]

[Footnote 723: The partition. --Ver. 141. See the Amores, Book iii. El.
ii. 1. 19. ]

[Footnote 724: Let the usual subjects. --Ver. 144. 'Publica verba' means
the compliments of the day,' and the 'topics suited to the occasion. ']

[Footnote 725: Statues of ivory. --Ver. 149. For an account of this
procession, see the Amores, Book iii. El. ii. 1. 43. ]

[Footnote 726: Your fingers. --Ver. 150. See 1. 42, of the same Elegy. ]

[Footnote 727: Dirty ground. --Ver. 154. See 1. 26, of the same Elegy. ]

[Footnote 728: Knee against it. --Ver. 158. See 1. 24, of the same
Elegy. ]

[Footnote 729: With his ready hand. --Ver. 160. As the seats of the
Circus were hard, the women often made use of a cushion to sit upon.
Those who were not so fortunate as to get a front seat, and so rest
their feet in the railings opposite (see the Second Elegy of the Third
Book of the Amores, 1. 64, and the Note), used a footstool, 'scamnum,'
(which is mentioned here in the 162nd line,) on which they rested their
feet. ]

[Footnote 730: Its sad duties. --Ver. 164. Juvenal tells us that
gladiatorial spectacles were sometimes exhibited in the Forum. ]

[Footnote 731: Himself receives a wound. --Ver. 166. The word 'habet,'
here used, is borrowed from the usage at the gladiatorial games. When
a gladiator was wounded, the people called aloud 'habet,' or 'hoc habet
and the one who was vanquished lowered his arms, in token of submission.
If the people chose that he should be saved, they pressed down their
thumbs; but they turned them up, if they desired that he should be
killed. ]


[Footnote 732: Asking for the racing list. --Ver. 167. The 'libellus,'
here mentioned, was the list of the horses, with their names and
colours, and those of the drivers. It served the same purpose as the
race-cards on our courses. ]

[Footnote 733: Having deposited the stake. --Ver. 168. When a bet was
made, the parties betting gave to each other a pledge, 'pignus,' in the
shape of some trinket, such as a ring. When the bet was completed, they
touched hands. ]

[Footnote 734: When of late. --Ver. 171. He speaks of a 'Naumachia,' or
mimic sea-fight, which had been lately exhibited at Rome by Augustus,
in commemoration of the battle of Actium. As Antony had collected his
forces from the East and all parts of Greece, his ships are alluded to
as the Persian and Cecropian, or Athenian ships. The term, 'Naumachia,'
was applied both to the representation of a sea-fight, and to the place
where it was given. They were sometimes exhibited in the Circus
or Amphitheatre, the water being introduced under-ground, but more
generally in spots constructed for the purpose. The first was shown by
Julius Caesar, who caused a lake to be dug for the purpose in a part of
the Campus Martius, which Suetonius calls 'the lesser Codeta. ' This
was filled up by Augustus, who dug a lake near the Tiber for the same
purpose; to which, probably, reference is here made. ]

[Footnote 735: Introduced. --Ver. 172. 'Induxit. ' By the use of this
word, it would seem that Augustus Caesar introduced the ships, probably,
from the river Tiber into the lake. ]

[Footnote 736: See! Caesar prepares. --Ver. 177. Augustus sent his
grandson, Caius, the son of his daughter Julia and Agrippa, to head an
expedition against Phraates, the king of the Parthians, the conquerors
of Crassus; from this expedition he did not live to return, but perished
in battle. ]

[Footnote 737: Crassi, rejoice. --Ver. 180. See the Fasti, Book v. 1.
583-8, with the Note. Also Book vi. 1. 465]

[Footnote 738: Of the Gods. --Ver. 183. In a spirit of adulation, he
deifies Caius Caesar, and his brother Lucius. ]

[Footnote 739: First of the youths. --Ver. 194. The 'princeps juvenum'
had the honour of riding first, in the review of the Equestrian ranks
by the Emperor. See the Tristia, Book ii. 1. 90. Caius did not live
to fulfil this prophecy, as he was slain through the perfidy of the
Parthian general. ]

[Footnote 740: Since thou hast brothers. --Ver. 195. He alludes,
probably, to Lucius Caesar, the other grandson of Augustus, and Marcus
Agrippa, the husband of Julia, the daughter of Augustus. ]

[Footnote 741: Hast a sire. --Ver. 196. He had been adopted by Augustus.
*What rivers are borne. --Ver. 220. See the twentieth line of the Second
Elegy, Book iv. of the Tristia. * Perfectly well. --Ver. 222. See a
similar passage in the Tristia' Book iv. EL ii. 1. 24. ]

[Footnote 742: The Euphrates. --Ver. 223. The rivers were generally
personified by the ancients as being crowned with reeds. ]

[Footnote 743: The one whose. --Ver. 224. The young man is supposed to be
addressing the damsel in these words. ]

[Footnote 744: From Danae. --Ver. 225. He means, that Persia was so
called from Perses, the son of Andromeda, by Perseus, the son of
Danae. It is more generally thought to have been so called from a word
signifying; a horse. ' Achaemenes was one of the ancient kings of Persia. ]

[Footnote 745: Still it is fatal. --Ver. 236. 'Solet,' 'is wont,' is
certainly a pre-narrative reading here to 'nocet. ']


[Footnote 746: Deceiving lamp. --Ver. 245. This is as much as to remind
him of the adage that women and linen look best by candle-light. ]

[Footnote 747: Why mention Baiae. --Ver. 255. Baiae was a town on the
sea-shore, near Naples, famous for its hot baths. It was delightfully
situate, and here Pompey, Caesar, and many of the wealthy Romans, had
country seats: Seneca and Propertius refer to it as famous for its
debaucheries, and it was much frequented by persons of loose character.
It was the custom at Baiae, in the summer-time, for both sexes to cruise
about the shore in boats of various colours, both in the day-time and at
night, with sumptuous feasts and bands of music on board. ]

[Footnote 748: Hostile hand. --Ver. 260. See the Fasti, Book iii. 1. 263.