And Duris says, in the twenty-third volume of his History, that in ancient times the nobles had a positive fondness for getting drunk. On which account Homer represents Achilles as reproaching Agamemnon, and saying—O thou whose senses are all dimm'd with wine,Thou dog in forehead.And when he is describing the death of the king, he makes Agamemnon say—E'en in my mirth, and at the friendly feast,O'er the full bowl the traitor stabb'd his guest;pointing out that his death was partly caused by his fondness for drunkenness. Speusippus also, the relation of Plato, and his successor in his school, was a man very fond of pleasure. At all events Dionysius, the tyrant of Sicily, in his letter to him blaming him for his fondness for pleasure, reproaches him also for his covetousness, and for his love of Lasthenea the Arcadian, who had been a pupil of Plato.
καὶ Δοῦρις δέ φησιν ἐν τῇ κγ’ τῶν Ἱστοριῶν ὡς ἦν τὸ παλαιὸν τοῖς δυνάσταις ἐπιθυμία τῆς μέθης, διὸ ποιεῖν τὸν Ὅμηρον τῷ Ἀγαμέμνονι λοιδορούμενον τὸν Ἀχιλλέα καὶ λέγοντα· οἰνοβαρές, κυνὸς ὄμματ’ ἔχων. καὶ τὸν θάνατον δ’ ἀποσημαίνων τοῦ βασιλέως φησίν ὡς ἀμφὶ κρητῆρα τραπέζας τε πληθούσας κείμεθα, δεικνύων καὶ τὸν θάνατον αὐτοῦ παρ’ αὐταῖς ταῖς ἐπιθυμίαις τῆς μέθης γενόμενον. φιλήδονος ἦν καὶ Σπεύσιππος ὁ Πλάτωνος συγγενὴς καὶ διάδοχος τῆς σχολῆς, Διονύσιος γοῦν ὁ τῆς Σικελίας τύραννος ἐν τῇ πρὸς αὐταῦ Ἐπιστολῇ κατὰ τῆς φιληδονίας αὐτοῦ εἰπὼν καὶ φιλαργυρίαν αὐτῷ ὀνειδίζει καὶ τὸν Λασθενείας τῆς Ἀρκαδικῆς ἔρωτα, ἥτις καὶ Πλάτωνος ἠκηκόει.
But not only did Aristippus and his followers embrace that pleasure which consists in motion, but also Epicurus and his followers did the same. And not to say anything of those sudden motions, and irritations, and titillations, ad also those prickings and stimuli which Epicurus often brigs forward, I will merely cite what he has said in his treatise on the End For he says—“For I am not able to perceive any good, if I take away all the pleasures which arise from flavours, and if I leave out of the question all the pleasures arising from amorous indulgences, and all those which are caused by hearing sweet sounds, and all those motions which are excited by figures which are pleasant to the sight.” And Metrodorus in his Epistles says—“My good natural philosopher Timocrates, reason which proceeds according to nature devotes its whole attention to the stomach.” And Epicurus says—“The origin and root of all good is the pleasure of the stomach; and all excessive efforts of wisdom have reference to the stomach.” And again, in his treatise concerning the End, he says— “You ought therefore to respect honour and the virtues, and all things of that sort, if they produce pleasure; but if they do not, then we may as well have nothing to do with them:” evidently in these words making virtue subordinate to pleasure, and performing as it were the part of a handmaid to it. And in another place he says—“I spit upon honour, and those who worship it in a foolish manner, when it produces no pleasure.”
οὐ μόνος δ’ Ἀρίστιππος καὶ οἱ ἀπ’ αὐτοῦ τὴν κατὰ κίνησιν ἡδονὴν ἠσπάζοντο, ἀλλὰ καὶ Ἐπίκουρος καὶ οἱ ἀπὸ τούτου, καὶ ἵνα μὴ τοὺς καταιγισμοὺς λέγω καὶ τὰ ἐπεντρώματα, ἅπερ πολλάκις προφέρεται ὁ Ἐπίκουρος, καὶ τοὺς γαργαλισμοὺς καὶ τὰ νύγματα ἃ ἐν τῷ περὶ Τέλους εἴρηκεν, τούτων μνησθήσομαι. φησὶν γάρ οὐ γὰρ ἔγωγε δύναμαι νοῆσαι τἀγαθὸν ἀφαιρῶν μὲν τὰς διὰ χυλῶν ἡδονάς, ἀφαιρῶν δὲ τὰς δι’ ἀφροδισίων, ἀφαιρῶν δὲ τὰς δι’ ἀκροαμάτων, ἀφαιρῶν δὲ καὶ τὰς διὰ μορφῆς κατ’ ὄψιν ἡδείας κινήσεις. καὶ Μητρόδωρος ἐν ταῖς Ἐπιστολαῖς φησιν περὶ γαστέρα, ὦ φυσιολόγε Τιμόκρατες, περὶ γαστέρα ὁ κατὰ φύσιν βαδίζων λόγος τὴν ἅπασαν ἔχει σπουδήν. καὶ ὁ Ἐπίκουρος δέ φησιν ἀρχὴ καὶ ῥίζα παντὸς ἀγαθοῦ ἡ τῆς γαστρὸς ἡδονή· καὶ τὰ σοφὰ καὶ κτὰ περισσὰ ἐπὶ ταύτην ἔχει τὴν ἀναφοράν. κἀν τῷ περὶ Τέλους δὲ πάλιν φησὶν τιμητέον τὸ καλὸν καὶ τὰς ἀρετὰς καὶ τὰ τοιουτότροπα, ἐὰν ἡδονὴν παρασκευάζῃ· ἐὰν δὲ μὴ παρασκευάζῃ, χαίρειν ἐατέον, σαφῶς ὑπουργὸν ἐν τούτοις ποιῶν τὴν ἀρετὴν τῆς ἡδονῆς καὶ θεραπαίνης τάξιν ἐπέχουσαν. κἀν ἄλλοις δέ φησιν προσπτύω τῷ καλῷ καὶ τοῖς κενῶς αὐτὸ θαυμάζουσιν, ὅταν μηδεμίαν ἡδονὴν ποιῇ.
Well then did the Romans, who are in every respect the most admirable of men, banish Alcius and Philiscus the Epicureans out of their city, when Lucius Postumius was consul, on account of the pleasures which they sought to introduce into the city. And in the same manner the Messenians by a public decree banished the Epicureans. But Antiochus the king banished all the philosophers out of his kingdom, writing thus—"King Antiochus to Phanias: We have written to you before, that no philosopher is to remain in the city, nor in the country. But we hear tat there is no small number of them, and that they do great injury to the young men, because you have done none of the things about which we wrote to you. As soon, therefore, as you receive this letter, order a proclamation to be made, that all the philosophers do at once depart from those place, and that as many young men as are detected in going to them, shall be fastened to a pillar and flogged, and their fathers shall be held in great blame. And let not this order be transgressed. But before Epicurus, Sophocles the poet was a great instigator to pleasure, speaking as follows in his Antigone —For when men utterly forsake all pleasure,I reckon such a man no longer living,But look upon him as a breathing corpse.He may have, if you like, great wealth at home,And go in monarch's guise; but if his wealthAnd power bring no pleasure to his mind,I would not for a moment deem it allWorthy a moment's thought compared with pleasure.
καλῶς ἄρα ποιοῦντες Ῥωμαῖοι οἱ πάντα ἄριστοι Ἀλκαῖον καὶ Φιλίσκον τοὺς Ἐπικουρείους ἐξέβαλον τῆς πόλεως, Λευκίου τοῦ Ποστουμίου ὑπατεύοντος, δι’ ἃς εἰσηγοῦντο ἡδονάς. ὁμοίως δὲ καὶ Μεσσήνιοι κατὰ ψήφισμα ἐξέωσαν τοὺς Ἐπικουρείους, Ἀντίοχος δὲ ὁ βασιλεὺς καὶ πάντας τοὺς φιλοσόφους τῆς αὑτοῦ βασιλείας, γράψας τάδε βασιλεὺς Ἀντίοχος Φανίᾳ. ἐγράψαμεν ὑμῖν καὶ πρότερον ὅπως μηδεὶς ᾖ φιλόσοφος ἐν τῇ πόλει μηδ᾽ ἐν τῇ χώρᾳ. πυνθανόμεθα δὲ οὐκ ὀλίγους εἶναι καὶ τοὺς νέους λυμαίνεσθαι διὰ τὸ μηθὲν πεποιηκέναι ὑμᾶς ὧν ἐγράψαμεν περὶ τούτων, ὡς ἂν οὖν λάβῃς τὴν ἐπιστολήν, σύνταξον κήρυγμα ποιήσασθαι ὅπως οἱ μὲν φιλόσοφοι πάντες ἀπαλλάσσωνται ἐκ τῶν τόπων ἤδη, τῶν δὲ νεανίσκων ὅσοι ἐὰν ἁλίσκωνται πρὸς τούτοις γινόμενοι διότι κρεμήσονται, καὶ οἱ πατέρες αὐτῶν ἐν αἰτίαις ἔσονται ταῖς μεγίσταις· καὶ μὴ ἄλλως γίνηται. τῆς δ’ ἡδονῆς πρὸ Ἐπικούρου εἰσηγητὴς ἐγένετο Σοφοκλῆς ὁ ποιητὴς ἐν Ἀντιγόνῃ τοιαῦτα εἰπών τὰς γὰρ ἡδονὰς ὅταν προδῶσιν ἄνδρες, οὐ τίθημ’ ἐγὼ ᾽ ζῆν τοῦτον, ἀλλ’ ἔμψυχον ἡγοῦμαι νεκρόν. πλούτει τε γὰρ κατ’ οἶκον, εἰ βούλει, μέγα καὶ ζῆ τύραννον σχῆμ’ ἔχων ἐὰν δ’ ἀπῇ τούτων τὸ χαίρειν, τἄλλ’ ἐγὼ καπνοῦ σκιᾶς οὐκ ἂν πριαίμην ἀνδρὶ πρὸς τὴν ἡδονήν.
“And Lycon the Peripatetic,” as Antigonus the Carystian says, "when as a young man he had come to Athens for the sake of his education, was most accurately informed about everything relating to banquets and drinking parties, and as to how much pay every courtesan required. But afterwards having become the chief man of the Peripatetic school, he used to entertain his friends at banquets with excessive arrogance and extravagance. For, besides the music which was provided at his entertainments, and the silver plate and coverlets which were exhibited, all the rest of the preparation and the superb character of the dishes was such, and the multitude of tables and cooks was so great, that many people were actually alarmed, and, though they wished to be admitted into his school, shrunk back, fearing to enter, as into a badly governed state, which was always burdening its citizens with liturgies and other expensive offices. For men were compelled to undertake the regular office of chief of the Peripatetic school. And the duties of this office were, to superintend all the novices for thirty days, and see that they conducted themselves with regularity. And then, on the last day of the month, having received nine obols from each of the novices, he received at supper not only all those who contributed their share, but all those also whom Lycon might chance to invite, and also all those of the elders who were diligent in attending the school; so that the money which was collected was not sufficient even for providing sufficient unguents and garlands. He also was bound to perform the sacrifices, and to become an overseer of the Muses. All which duties appeared to have but little connexion with reason or with philosophy, but to be more akin to luxury and parade. For if any people were admitted who were not able to spend money on these objects, they, setting out with a very scanty and ordinary choregia.... and the money was very much out of proportion..... For Plato and Speusippus had not established these entertainments, in order that people might dwell upon the pleasures of the table from day-break, or for the sake of getting drunk; but in order that men might appear to honour the Deity, and to associate with one another in a natural manner; and chiefly with a view to natural relaxation and conversation; all which things afterwards became in their eyes second to the softness of their garments, and to their indulgence in their before-mentioned extravagance. Nor do I except the rest. For Lycon, to gratify his luxurious and insolent disposition, had a room large enough to hold twenty couches, in the most frequented part of the city, in Conon's house, which was well adapted for him to give parties in. And Lycon was a skilful and clever player at ball."
καὶ λύκων δὲ ὁ περιπατητικός, ὥς φησιν Ἀντίγονος ὁ Καρύστιος, κατ’ ἀρχὰς ἐπιδημήσας παιδείας ἕνεκα ταῖς Ἀθήναις περὶ συμβολικοῦ κώθωνος καὶ πόσον ἑκάστη τῶν ἑταιρουσῶν ἐπράττετο μίσθωμα ἀκριβῶς ἠπίστατο. ὕστερον δὲ καὶ τοῦ περιπάτου προστὰς ἐδείπνιζε τοὺς φίλους ἀλαζονείᾳ καὶ πολυτελείᾳ πολλῇ χρώμενος. χωρὶς γὰρ τῶν παραλαμβανομένων εἰς αὐτὰ ἀκροαμάτων καὶ ἀργυρωμάτων καὶ στρωμνῆς ἡ λοιπὴ παρασκευὴ καὶ ἡ τῶν δείπνων περιεργία καὶ ὁ τῶν τραπεζοποιῶν καὶ μαγείρων ὄχλος τοσοῦτος ἦν ὥστε πολλοὺς ὀρρωδεῖν καὶ βουλομένους προσιέναι πρὸς τὴν διατριβὴν ἀνακόπτεσθαι, καθάπερ εἰς πολίτευμα πονηρὸν καὶ χορηγιῶν καὶ λειτουργιῶν πλῆρες εὐλαβουμένους προσάγειν. ἔδει γὰρ ἄρξαι τε τὴν νομιζομένην ἐν τῷ περιπάτῳ ἀρχὴν αὕτη δ’ ἦν ἐπὶ τῆς εὐκοσμίας τῶν ἐπιχειρούντων τριάκονθ’ ἡμέρας, εἶτα τῇ ἕνῃ καὶ νέᾳ λαβόντα ἀφ’ ἑκάστου τῶν ἐπιχειρούντων ἐννέα ὀβολοὺς ὑποδέξασθαι μὴ μόνον αὐτοὺς τοὺς τὴν συμβολὴν εἰσενεγκόντας, ἀλλὰ καὶ οὓς παρακαλέσειεν ὁ Λύκων, ἔτι δὲ καὶ τοὺς ἐπιμελῶς συναντῶντας τῶν πρεσβυτέρων εἰς τὴν σχολήν, ὥστε γίνεσθαι μηδὲ εἰς τὸν μυρισμὸν καὶ τοὺς στεφάνους ἱκανὸν τὸ ἐκλεγόμενον ἀργύριον ἱεροποιῆσαί τε καὶ τῶν Μουσείων ἐπιμελητὴν γενέσθαι, ἃ δὴ πάντα ἐφαίνετο λόγου μὲν ἀλλότρια καὶ φιλοσοφίας εἶναι, τρυφῆς δὲ καὶ περιστάσεως οἰκειότερα. καὶ γὰρ εἰ παρίεντό τινες τῶν μὴ δυναμένων εἰς ταῦτα ἀναλίσκειν ἀπὸ βραχείας καὶ τῆς τυχούσης ὁρμώμενοι χορηγίας, ὅ γ’ ἐθισμὸς ἱκανῶς ἦν ἄτοπος, οὐ γὰρ ἵνα συρρυέντες ἐπὶ τὸ αὐτὸ τῆς ἕως τοῦ ὀρθρίου γενομένης τραπέζης ἀπολαύσωσιν ἢ χάριν ἐξοινίας ἐποιήσαντο τὰς συνόδους ταύτας οἱ περὶ Πλάτωνα καὶ Σπεύσιππον, ἀλλ’ ἵνα φαίνωνται καὶ τὸ θεῖον τιμῶντες καὶ μουσικῶς ἀλλήλοις συμπεριφερόμενοι, καὶ τὸ πλεῖστον, ἕνεκεν ἀνέσεως καὶ φιλολογίας, ἃ δὴ πάντα γέγονεν δεύτερα παρὰ τοῖς ὕστερον τῶν τε χλανίδων καὶ τῆς πολυτελείας τῆς εἰρημένης οὐ γὰρ ἔγωγε τοὺς λοιποὺς ὑπεξαιροῦμαι, ὁ δὲ Λύκων ὑπ’ ἀλαζονείας καὶ ἐν τῷ ἐπιφανεστάτῳ τῆς πόλεως τόπῳ ἐν τῇ Κόνωνος οἰκίᾳ εἶχεν εἰκοσίκλινον οἶκον, ὃς ἦν ἐπιτήδειος αὐτῷ πρὸς τὰς ὑποδοχάς. ἦν δὲ ὁ Λύκων καὶ σφαιριστὴς ἀγαθὸς καὶ ἐπιδέξιος.
And of Anaxarchus, Clearchus the Solensian writes, in the fifth book of his Lives, in the following manner—“Anaxarchus, who was one of those who called themselves Eudæmonici, after he had become a rich man through the folly of those men who supplied him with means out of their abundance, used to have a naked full-grown damsel for his cup-bearer, who was superior in beauty to all her fellows; she, if one is to look at the real truth, thus exposing the intemperance of all those who employed her. And his baker used to knead the dough wearing gloves on his hands, and a cover on his mouth, to prevent any perspiration running off his hands, and also to prevent him from breathing on his cakes while he was kneading them.” So that a man might fairly quote to this wise philosopher the verses of Anaxilas the lyric poet—And anointing one's skin with a gold-colour'd ointment,And wearing long cloaks reaching down to the ground,And the thinnest of slippers, and eating rich truffleAnd the richest of cheese, and the newest of eggs;And all sorts of shell-fish, and drinking strong wineFrom the island of Chios, and having, besides,A lot of Ephesian beautiful letters,In carefully-sewn leather bags.
περὶ δὲ Ἀναξάρχου Κλέαρχος ὁ Σολεὺς ἐν πέμπτῳ Βίων οὕτω γράφει· τῷ εὐδαιμονικῷ καλου μένῳ Ἀναξάρχῳ διὰ τὴν τῶν χορηγησάντων ἄγνοιαν περιπεσούσης ἐξουσίας γυμνὴ μὲν ᾠνοχόει παιδίσκη πρόσηβος ἡ προκριθεῖσα διαφέρειν ὥρᾳ τῶν ἄλλων, ἀνασύρουσα πρὸς ἀλήθειαν τὴν τῶν οὕτως αὐτῇ χρωμένων ἀκρασίαν. ὁ δὲ σιτοποιὸς χειρῖδας ἔχων καὶ περὶ τῷ στόματι κημὸν ἔτριβε τὸ σταῖς, ἵνα μήτε ἱδρὼς ἐπιρρέοι μήτε τοῖς φυράμασιν ὁ τρίβων ἐμπνέοι. διὸ πρεπόντως ἄν τις εἴποι τῷ σοφῷ τούτῳ φιλοσόφῳ τὰ ἐκ τοῦ Ἀναξίλα Λυροποιοῦ· ξανθοῖς τε μύροις χρῶτα λιπαίνων, χλανίδας θ’ ἕλκων, βλαύτας σύρων, βολβοὺς τρώγων, τυροὺς κάπτων, ᾠὰ κολάπτων, κήρυκας ἔδων, Χῖον πίνων, καὶ πρὸς τούτοις ἐν σκυταρίοις ῥαπτοῖσι φορῶν Ἐφεσήια γράμματα καλά.
But how far superior to these men is Gorgias the Leontine; of whom the same Clearchus says, in the eighth book of his Lives, that because of the temperance of his life he lived nearly eighty years in the full possession of all his intellect and faculties. And when some one asked him what his system had been which had caused him to live with such comfort, and to retain such full possession of his senses, he said, “I have never done anything merely for the sake of pleasure.” But Demetrius of Byzantium, in the fourth book of his treatise on Poems, says—“Gorgias the Leontine, being once asked by some one what was the cause of his living more than a hundred years, said that it was because he had never done anything to please any one else except himself.” And Ochus, after he had had a long enjoyment of kingly power, and of all the other things which make life pleasant, being asked towards the close of his life by his eldest son, by what course of conduct he had preserved the kingly power for so many years, that he also might imitate it; replied, “By behaving justly towards all men and all gods.” And Carystius of Pergamus, in his Historical Commentaries, says—“Cephisodorus the Theban relates that Polydorus the physician of Teos used to live with Antipater; and that the king had a common kind of coarse carpet worked in rings like a counterpane, on which he used to recline; and brazen bowls and only a small number of cups; for that he was a man fond of plain living and averse to luxury.”
πόσῳ γὰρ τούτων βελτίων Γοργίας ὁ Λεοντῖνος, περὶ οὗ φησιν ὁ αὐτὸς Κλέαρχος ἐν τῷ ὀγδόῳ τῶν Βίων ὅτι διὰ τὸ σωφρόνως ζῆν σχεδὸν ρι’ ἔτη τῷ φρονεῖν συνεβίωσεν. καὶ ἐπεί τις αὐτὸν ἤρετο τίνι διαίτῃ χρώμενος οὕτως ἐμμελῶς καὶ μετὰ αἰσθήσεως τοσοῦτον χρόνον ζήσειεν, οὐδὲν πώποτε, εἶπεν, ἡδονῆς ἕνεκεν πράξας. Δημήτριος δὲ ὁ Βυζάντιος ἐν τετάρτῳ περὶ Ποιημάτων Γοργίας, φησίν, ὁ Λεοντῖνος ἐρωτηθεὶς τί αὐτῷ γέγονεν αἴτιον τοῦ βιῶσαι πλείω τῶν ρ’ ἐτῶν, ἔφη ᾽ τὸ μηθὲν πώποτε ἑτέρου ἕνεκεν πεποιηκέναι.᾽ Ὦχος δὲ πολλῷ χρόνῳ τὴν βασιλείαν καὶ τὴν λοιπὴν περὶ τὸν βίον χορηγίαν διαρκῆ κτησάμενος, ὡς τελευτῶντος ἠρώτησεν ὁ πρεσβύτατος τῶν υἱῶν τί πράσσων τοσαῦτ’ ἔτη διαφυλάξειεν τὴν βασιλείαν, ἵνα καὶ αὐτὸς τοῦτο μιμοῖτο, τὰ δίκαια πράττων, εἶπε, πρὸς ἅπαντας ἀνθρώπους καὶ θεούς. Καρύστιος δ’ ὁ Περγαμηνὸς ἐν Ἱστορικοῖς Ὑπομνήμασιν Κηφισόδωρος, φησίν, ὁ Θηβαῖος Πολύδωρον τὸν Τήιον ἰατρὸν Ἀντιπάτρῳ συσσιτεῖν ψιλοτάπιδα ἔχοντι κρικωτὴν καθάπερ τοὺς στρωματεῖς εὐτελῆ, ἐφ’ ἧς κατακεῖσθαι, κάδους δὲ χαλκοῦς καὶ ποτήρια ὀλίγα· γεγονέναι γὰρ ὀλιγοδίαιτον καὶ τρυφῆς ἀλλότριον.
But the story which we have of Tithonus represents him as a person sleeping from daybreak to sunset, so that his appetites scarcely awakened him by evening. On which account he was said to sleep with Aurora, because he was so wholly enslaved by his appetites. And as he was at a later period of life prevented from indulging them by old age, and being wholly dependent on them.... And Melanthius, stretching out his neck, was choked by his enjoyments, being a greater glutton than the Melanthius of Ulysses. And many other men have destroyed their bodily strength entirely by their unreasonable indulgence; and some have become inordinately fat; and others have become stupid and insensible by reason of their inordinate luxury. Accordingly, Nymphis of Heraclea, in the second book of his History of Heraclea, says —“Dionysius the son of Clearchus, who was the first tyrant of Heraclea, and who was himself afterwards tyrant of his country, grew enormously fat without perceiving it, owing to his luxury and to his daily gluttony; so the on account of his obesity he was constantly oppressed by difficulty of breathing and a feeling of suffocation. On which account his physicians ordered thin needles of an exceedingly great length to be made, to be run into his sides an chest whenever he fell into a deeper sleep than usual. And up to a certain point his flesh was so callous by reason of the fat, that it never felt the needles; but if ever they touched a part that was not so overloaded, then he felt them, and was awakened by them. And he used to give answers to people who came to him, holding a chest in front of his body so as to conceal all the rest of his person, and leave only his face visible; and in this condition he conversed with these who came to him.” And Menander also, who was a person as little given to evil-speaking as possible, mentions him in his Fishermen, introducing some exiles from Heraclea as saying—For a fat pig was lying on his face;and in another place he says—He gave himself to luxury so wholly,That he could not last long to practise it;and again he says—Forming desires for myself, this deathDoes seem the only happy one,—to growFat in my heart and stomach, and so lieFlat on my back, and never say a word,Drawing my breath high up, eating my fill,And saying, “Here I waste away with pleasure.”And he died when he was fifty-five years of age, of which he had been tyrant thirty-three,—being superior to all the tyrants who had preceded him in gentleness and humanity.
Τιθωνὸν δ’ ἀπὸ τῆς ἕω μέχρι δυσμῶν κοιμώμενον μόλις αἱ ἐπιθυμίαι πρὸς ἑσπέραν ἐπήγειρον ὅθεν Ἠοῖ συγκοιμᾶσθαι λεχθείς, διὰ τὸ ταῖς ἐπιθυμίαις ἐμπεπλέχθαι ἐπὶ γήρως ἐν ταλάρῳ καθεῖρκται, κρεμαστὸς ὢν πρὸς ἀλήθειαν ἐκ τούτων, καὶ Μελάνθιος δὲ τὸν αὑτοῦ τράχηλον κατατείνων ἀπήγχετο ἐκ τῶν ἀπολαύσεων, κνισότερος ὢν τοῦ Ὀδυσσέως Μελανθίου. πολλοὶ δὲ καὶ ἄλλοι πᾶν τὸ σῶμα διεστράφησαν διὰ τὰς ἀκαίρους ἡδονάς, οἱ δὲ καὶ εἰς πάχος σώματος ἐπέδωκαν, ἄλλοι δὲ καὶ εἰς ἀναισθησίαν διὰ πολλὴν τρυφήν. Νύμφις γοῦν ὁ Ἡρακλεώτης ἐν τῷ ιβ’ περὶ ʽ Ἡρακλείας Διονύσιος, φησίν,ὁ Κλεάρχου τοῦ πρώτου τυραννήσαντος ἐν Ἡρακλείᾳ υἱὸς καὶ αὐτὸς τῆς πατρίδος τυραννήσας ὑπὸ τρυφῆς καὶ τῆς καθ’ ἡμέραν ἀδηφαγίας ἔλαθεν ὑπερσαρκήσας, ὥστε διὰ τὸ πάχος ἐν δυσπνοίᾳ αὐτὸν συσχεθῆναι καὶ πνιγμῷ. διὸ συνέταξαν οἱ ἰατροὶ κατασκευάσαι βελόνας λεπτὰς τῷ μήκει διαφερούσας, ἃς διὰ τῶν πλευρῶν καὶ τῆς κοιλίας διωθεῖν ὅταν εἰς ὕπνον τύχῃ βαθύτερον ἐμπεσών. μέχρι μὲν οὖν τινος ὑπὸ τῆς πεπωρωμένης ἐκ τοῦ στέατος σαρκὸς οὐκ ἐνεποίει τὴν αἴσθησιν εἰ δὲ πρὸς τὸν καθαρὸν τόπον ἡ βελόνη διελθοῦσα ἔθιγεν, τότε διηγείρετο. τοὺς δὲ χρηματισμοὺς ἐποιεῖτο τοῖς βουλομένοις προτιθέμενος κιβωτὸν τοῦ σώματος ἵνα τὰ μὲν λοιπὰ μέρη κρύπτοι, τὸ δὲ πρόσωπον μόνον ὑπερέχων διαλέγοιτο τοῖς ἀπαντῶσιν. μνημονεύει δ’ αὐτοῦ Μένανδρος ἥκιστὰ γ’ ὢν λοίδορος ἐν τοῖς Ἁλιεῦσιν, τὸν μῦθον ὑποστησάμενος ὑπέρ τινων φυγάδων ἐξ Ἡρακλείας· παχὺς γὰρ ὗς ἔκειτ’ ἐπὶ στόμα. καὶ πάλιν ἐτρύφησεν, ὥστε μὴ πολὺν τρυφᾶν χρόνον. καὶ ἔτι ἴδιον ἐπιθυμῶν, μόνος μοι θάνατος οὗτος φαίνεται εὐθάνατος, ἔχοντα πολλὰς χολλάδας κεῖσθαι παχὺν ὕπτιον, μόλις λαλοῦντα καὶ τὸ πνεῦμ’ ἔχοντ’ ἄνω, ἐσθίοντα καὶ λέγοντα ᾽ σήπομ’ ὑπὸ τῆς ἡδονῆς ἀπέθανεν δὲ βιώσας ἔτη πέντε πρὸς τοῖς πεντήκοντα, ὧν ἐτυράννησεν τρία καὶ τριάκοντα, ἁπάντων τῶν πρὸ αὐτοῦ τυράννων πρᾳότητι καὶ ἐπιεικείᾳ διενηνοχώς.
And Ptolemy the Seventh, king of Egypt was a man of this sort, the same who caused himself to be styled Euergetes, but who was called Cacergetes by the Alexandrians, Accordingly, Posidonius the Stoic, who went with Scipio Africanus when he was sent to Alexandria, and w o there saw this Ptolemy, writes thus, in the seventh book of his History, —But owing to his luxury his whole body was eaten up with fat, and with the greatness of his belly, which was so large that no one could put his arms all round it; and he wore over it a tunic which reached down to his feet, having sleeves which reached to his wrists, and he never by any chance walked out except on this occasion of Scipio's visit." And that this king was not averse to luxury, he tells us when he speaks of himself, relating, in the eighth book of his Commentaries, how he was priest of Apollo at Cyrene, and how he gave a banquet to those who had been priests before him; writing thus:—“The Artemitia is the great festival of Cyrene, on which occasion the priest of Apollo (and that office is one which lasts a year) gives a banquet to all those who have been his predecessors in the office; and he sets before each of them a separate dish. And this dish is an earthenware vessel, holding about twenty artabæ, in which there are many kinds of game elaborately dressed, and many kinds of bread, and of tame birds, and of sea-fish, and also many species of foreign preserved meats and pickled-fish. And very often some people also furnish them with a handsome youth as an attendant. But we ourselves omitted all this, and instead we furnished them with cups of solid silver, each being of as much value as all the things which we have just enumerated put together; and also we presented each man with a horse properly harnessed, and a groom, and gilt trappings; and we invited each man to mount his horse and ride him home.” His son Alexander also became exceedingly fat, the one, I mean, who put his mother to death who had been his partner in the kingdom. Accordingly Posidonius, in the forty-seventh book of his History, mentions him in the following terms:—“But the king of Egypt being detested by the multitude, but flattered by the people whom he had about him, and living in great luxury, was not able even to walk, unless he went leaning on two friends; but for all that he would, at his banquets, leap off from a high couch, and dance barefoot with more vigour than even those who made dancing their profession.”
τοιοῦτος ἐγεγόνει καὶ Πτολεμαῖος ὁ ἕβδομος Αἰγύπτου βασιλεύσας, ὁ αὑτὸν μὲν Εὐεργέτην ἀνακηρύττων, ὑπὸ δὲ Ἀλεξανδρέων Κακεργέτης ὀνομαζόμενος. Ποσειδώνιος γοῦν ὁ στωικός, συναποδημήσας Σκιπίωνι τῷ Ἀφρικανῷ κληθέντι εἰς Ἀλεξάνδρειαν καὶ θεασάμενος αὐτόν, γράφει ἐν ἑβδόμῃ τῶν Ἱστοριῶν οὕτως· διὰ δὲ τρυφὴν διέφθαρτο τὸ σῶμα ὑπὸ παχύτητος καὶ γαστρὸς μεγέθους, ἣν συσπερίληπτον εἶναι συνέβαινεν ἐφ’ ἧς χιτωνίσκον ἐνδεδυκὼς ποδήρη μέχρι τῶν καρπῶν χειρῖδας ἔχοντα, προῄει δὲ οὐδέποτε πεζὸς εἰ μὴ διὰ Σκιπίωνα. ὅτι δὲ τρυφῆς οὐκ ἦν ἀλλότριος ὁ βασιλεὺς οὗτος, αὐτὸς περὶ ἑαυτοῦ μαρτυρεῖ ἐν τῷ ὀγδόῳ τῶν Ὑπομνημάτων διηγούμενος ὅπως τε ἱερεὺς ἐγένετο τοῦ ἐν Κυρήνῃ Ἀπόλλωνος καὶ ὅπως δεῖπνον παρεσκεύασε τοῖς πρὸ αὐτοῦ γενομένοις ἱερεῦσι, γράφων οὕτως· Ἀρτεμίτια μεγίστη ἑορτὴ ἐν Κυρήνῃ, ἐν ᾗ ὁ ἱερεὺς τοῦ Ἀπόλλωνος （ἐνιαύσιος δ’ ἐστί） δειπνίζει τοὺς πρὸ αὐτοῦ ἱερευσαμένους καὶ παρατίθησιν ἑκάστῳ τρυβλίον· τοῦτο δ’ ἐστὶ κεραμεοῦν ἄγγος ἐπιδεχόμενον ὡς εἴκοσι ἀρτάβας, ἐν ᾧ πολλὰ μὲν τῶν ἀγριμαίων ἔγκειται πεπονημένα, πολλὰ δ’ ἐσθ’ ὅτε καὶ τῶν ἡμέρων ὀρνίθων, ἔτι δὲ θαλαττίων ἰχθύων ταρίχου τε ξενικοῦ πλείονα γένη πολλάκις δέ τινες καὶ καθάριον ἀκολουθίσκον προσδιδόασιν. ἡμεῖς δὲ περιειλόμεθα τὰ τοιαῦτα· φιάλας δ’ ὁλαργύρους κατασκευάσαντες, τὸ τίμημα ἔχουσαν ἑκάστην ἧς προειρήκαμεν δαπάνης, ἵππον τε κατεσκευασμένον σὺν ἱπποκόμῳ καὶ φαλάροις διαχρύσοις ἐδώκαμεν καὶ παρεκαλέσαμεν ἕκαστον ἐπὶ αὐτοῦ καθεσθέντα οἴκαδ’ ἀπιέναι. εἰς πάχος δ’ ἐπεδεδώκει καὶ ὁ υἱὸς αὐτοῦ Ἀλέξανδρος, ὁ τὴν ἑαυτοῦ μητέρα ἀποκτείνας συμβασιλεύουσαν αὐτῷ. φησὶ γοῦν περὶ αὐτοῦ Ποσειδώνιος ἐν τῇ ἑβδόμῃ καὶ τεσσαρακοστῇ τῶν Ἱστοριῶν οὕτως ι ὁ δὲ τῆς Αἰγύπτου δυνάστης μισούμενος μὲν ὑπὸ τῶν ὄχλων, κολακευόμενος δ’ ὑπὸ τῶν περὶ αὐτόν, ἐν πολλῇ δὲ τρυφῇ ζῶν, οὐδὲ ἀποπατεῖν οἷός τε ἦν, εἰ μὴ δυσὶν ἐπαπερειδόμενος ἐπορεύετο. εἰς δὲ τὰς ἐν τοῖς συμποσίοις ὀρχήσεις ἀπὸ μετεώρων κλινῶν καθαλλόμενος ἀνυπόδητος συντονωτέρας αὐτὰς τῶν ἠσκηκότων ἐποιεῖτο.
And Agatharchides, in the sixteenth book of his History of Europe, says that Magas, who was king of Cyrene for fifty years, and who never had any wars, but spent all his time in luxury, became, towards the end of his life, so im- mensely bulky and burdensome to himself, that he was at last actually choked by his fat, from the inactivity of his body, and the enormous quantity of food which he consumed. But among the Lacedæmonians, the same man relates, in his twenty-seventh book, that it is thought a proof of no ordinary infamy if any one is of an unmanly appearance, or if any one appears at all inclined to have a large belly; as the young men are exhibited naked before the ephori every ten days. And the ephori used every day to take notice both of the clothes and bedding of the young men; and very properly. For the cooks at Lacedæmon were employed solely on dressing meat plainly, and on nothing else. And in his twenty-seventh book, Agatharchides says that the Lacedæmonians brought Nauclides, the son of Polybiades, who was enormously fat in his body, and who had become of a vast size through luxury, into the middle of the assembly; and then, after Lysander had publicly reproached him as an effeminate voluptuary, they nearly banished him from the city, and threatened him that they would certainly do so if he did not reform his life; on which occasion Lysander said that Agesilaus also, when he was in the country near the Hellespont, making war against the barbarians, seeing the Asiatics very expensively clothed, but utterly useless in their bodies, ordered all who were taken prisoners, to be stripped naked and sold by the auctioneer; and after that he ordered their clothes to be sold without them; in order that the allies, knowing that they had to fight for a great prize, and against very contemptible men, might advance with greater spirit against their enemies. And Python the orator, of Byzantium, as Leon, his fellow-citizen, relates, was enormously fat; and once, when the Byzantians were divided against one another in seditious quarrels, he, exhorting his fellow-citizens to unanimity, said—“You see, my friends, what a size my body is; but I have a wife who is much fatter than I am; now, when we are both agreed, one small bed is large enough for both of us; but when we quarrel, the whole house is not big enough for us.” How much better, then, is it, my good friend Timocrates, to be poor and thinner than even those men whom Hermippus mentions in his Cercopes, than to be enormously rich, and like that whale of Tanagra, as the before mentioned men were! But Hermippus uses the following language, addressing Bacchus on the present occasion—For poor men now to sacrifice to youBut maim'd and crippled oxen; thinner farThan e'en Thoumantis or Leotrophides.And Aristophanes, in his Gerytades, gives a list of the following people as very thin, who, he says, were sent as ambassadors by the poets on earth down to hell to the poets there, and his words are—A. And who is this who dares to pierce the gatesOf lurid darkness, and the realms o' the dead?B. We're by unanimous agreement chosen,(Making the choice in solemn convocation,)One man from each department of our art,Who were well known to be frequenters of the Shades,As often voluntarily going thither.A. Are there among you any men who thusFrequent the realms of Pluto?B. Aye, by Jove,And plenty; just as there are men who goTo Thrace and then come back again. You knowThe whole case now.A. And what may be their names?First, there's Sannyrion, the comic poet;Then, of the tragic chori, Melitus;And of the Cyclic bards, Cinesias.And presently afterwards he says—On what slight hopes did you then all rely!For if a fit of diarrhea cameUpon these men, they'd all be carried off.And Strattis also mentions Sannyrion, in his Men fond of Cold, saying—The leathern aid of wise Sannyrion.And Sannyrion himself speaks of Melitus, in his play called Laughter, speaking as follows—Melitus, that carcase from Leanæum rising.
Ἀγαθαρχίδης δ’ ἐν τῇ ἑκκαιδεκάτῃ Εὐρωπιακῶν Μάγαν φησὶ τὸν Κυρήνης βασιλεύσαντα ἔτη πεντήκοντα ἀπολέμητον γενόμενον καὶ τρυφῶντα κατάσαρκον γενέσθαι ἐκτόπως τοῖς ὄγκοις κατὰ τὸν ἔσχατον καιρὸν καὶ ὑπὸ τοῦ πάχους ἀποπνιγῆναι δι’ ἀργίαν σώματος καὶ τῷ προσφέρεσθαι πλῆθος τροφῆς, παρὰ δὲ Λακεδαιμονίοις ὁ αὐτὸς ἱστορεῖ διὰ τῆς ἑβδόμης καὶ εἰκοστῆς οὐ τῆς τυχούσης ἀδοξίας νομίζεσθαι, εἴ τις ἢ τὸ σχῆμα ἀνανδρότερον ἔχων ἢ τὸν ὄγκον τοῦ σώματος προπετῆ ἐφαίνετο, γυμνῶν κατὰ δέκα ἡμέρας παρισταμένων τοῖς ἐφόροις τῶν νέων. καθεώρων δ’ οἱ ἔφοροι καὶ καθ’ ἑκάστην ἡμέραν καὶ τὰ περὶ τὴν ἔνδυσιν καὶ τὴν στρωμνὴν τῶν νέων εἰκότως. καὶ γὰρ ὀψοποιοὶ ἦσαν παρὰ Λακεδαιμονίοις κρέως σκευασίας, ἄλλου δ’ οὐδενός. κἀν τῇ δὲ ἑβδόμῃ καὶ εἰκοστῇ ὁ Ἀγαθαρχίδης ἔφη ὡς Λακεδαιμόνιοι Ναυκλείδην τὸν Πολυβιάδου παντελῶς ὑπερσαρκοῦντα τῷ σώματι καὶ παχὺν διὰ τρυφὴν γενόμενον καταβιβάσαντες εἰς μέσην τὴν ἐκκλησίαν καὶ Λυσάνδρου πολλὰ ὀνειδίσαντος ἐν τῷ κοινῷ ὡς τρυφῶντι παρ’ ὀλίγον ἐξέβαλον ἐκ τῆς πόλεως, ἀπειλήσαντες τοῦτο ποιήσειν εἰ μὴ τὸν βίον ἐπανορθώσοιτο, εἰπόντος τοῦ Λυσάνδρου ὅτι καὶ Ἀγησίλαος, ὅτε διέτριβεν περὶ τὸν Ἑλλήσποντον πολεμῶν τοῖς βαρβάροις, ὁρῶν τοὺς Ἀσιαγενεῖς ταῖς μὲν στολαῖς πολυτελῶς ἠσκημένους, τοῖς σώμασιν δ’ οὕτως ἀχρείους ὄντας, γυμνοὺς πάντας ἐκέλευσε τοὺς ἁλισκομένους ἐπὶ τὸν κήρυκα ἄγειν καὶ χωρὶς πωλεῖν τὸν τούτων ἱματισμόν, ὅπως οἱ σύμμαχοι γιγνώσκοντες διότι πρὸς μὲν ἆθλα μεγάλα, πρὸς δ’ ἄνδρας εὐτελεῖς ὁ ἀγὼν συνέστηκε, προθυμότερον ταῖς ψυχαῖς ὁρμῶσιν ἐπὶ τοὺς ἐναντίους, καὶ Πύθων δ’ ὁ Βυζάντιος ῥήτωρ, ὡς Λέων ἱστορεῖ ὁ πολίτης αὐτοῦ, πάνυ ἦν παχὺς τὸ σῶμα· καί τοῖς πολίταις ποτὲ στασιάζουσι πρὸς ἀλλήλους παρακαλῶν εἰς φιλίαν ἔλεγεν ὁρᾶτέ με, ἄνδρες πολῖται, οἷός εἰμι τὸ σῶμα· ἀλλὰ καὶ γυναῖκα ἔχω πολλῷ ἐμοῦ παχυτέραν. ὅταν οὖν ὁμονοῶμεν, καὶ τὸ τυχὸν ἡμᾶς σκιμπόδιον δέχεται· ἐὰν δὲ στασιάσωμεν, οὐδὲ ἡ σύμπασα οἰκία πόσῳ οὖν κάλλιόν ἐστιν, ἀγαθὲ Τιμόκρατες, πενόμενον εἶναι λεπτότερον· ὧν καταλέγει Ἕρμιππος ἐν Κέρκωψιν ἢ ὑπερπλουτοῦντας τῷ Ταναγραίῳ κήτει ἐοικέναι, καθάπερ οἱ προειρημένοι ἄνδρες. φησὶ δ’ ᾽οὕτως ὁ Ἕρμιππος πρὸς τὸν Διόνυσον τὸν λόγον ποιούμενος· οἱ γὰρ πενόμενοι ἀνάπηρά σοι θύουσιν ἤδη βούδια, Λεωτροφίδου λεπτότερα καὶ Θουμάντιδος. καὶ Ἀριστοφάνης δ’ ἐν Γηρυτάδῃ λεπτοὺς τούσδε καταλέγει, οὓς καὶ πρέσβεις ὑπὸ τῶν ποιητῶν φησιν εἰς Ἅιδου πέμπεσθαι πρὸς τοὺς ἐκεῖ ποιητὰς λέγων οὑτωσί καὶ τίς νεκρῶν κευθμῶνα καὶ σκότου πύλας ἔτλη κατελθεῖν; β. ἕνα γὰρ ἀφ’ ἑκάστης τέχνης εἱλόμεθα κοινῇ γενομένης ἐκκλησίας, οὓς ᾖσμεν ὄντας ᾄδοφοίτας καὶ θαμὰ ἐκεῖσε φιλοχωροῦντας. α. εἰσὶ γάρ τινες ἄνδρες παρ’ ὑμῖν ᾄδοφοῖται; β. νὴ Δία μάλιστά γ᾽, ὥσπερ Θρᾳκοφοῖται. πάντ’ ἔχεις. α. καὶ τίνες ἂν εἶεν; β. πρῶτα μὲν Σαννυρίων ἀπὸ τῶν τρυγῳδῶν, δὲ τῶν τραγικῶν χορῶν Μέλητος, ἀπὸ δὲ τῶν κυκλίων Κινησίας. εἶθ’ ἑξῆς φησιν ὡς σφόδρ’ ἐπὶ λεπτῶν ἐλπίδων ὠχεῖσθ’ ἄρα· τούτους γάρ, ἢν πολλῷ ξυνέλθῃ, ξυλλαβὼν ὁ τῆς διαρροίας ποταμὸς ἐξοιχήσεται, περὶ δὲ τοῦ Σαννυρίωνος καὶ Στράττις ἐν Ψυχασταῖς φησιν Σαννυρίωνος σκυτίνην ἐπικουρίαν. περὶ δὲ Μελήτου αὐτὸς ὁ Σαννυρίων ἐν Γέλωτι λέγει οὕτως· Μελήτου τὸν ἀπὸ Ληναίου νεκρόν.
And Cinesias was in reality an exceedingly tall and exceedingly thin man; on whom Strattis wrote an entire play, calling him the Phthian Achilles, because in his own poetry he was constantly using the word φθιῶτα. And accordingly, he, playing on his appearance, continually addresses him—φθιῶτ’ Ἀχιλλεῦ.—But others, as, for instance, Aristophanes, often call him φιλύρινος κινησίας, because he took a plank of linden wood (φιλύρα), and fastened it to his waist under his girdle, in order to avoid stooping, because of his great height and extreme thin, ness. But that Cinesias was a man of delicate health, and badly off in other respects, we are told by Lysias the orator, in his oration inscribed, “For Phanias accused of illegal Practices,” in which he says that he, having abandoned his regular profession, had taken to trumping up false accusations against people, and to making money by such means. And that he means the poet here, and no one else, is plain from the fact that he shows also that he had been attacked by the comic poets for impiety. And he also, in the oration itself, shows that he was a person of that character. And the words of the orator are as follows:—“But I marvel that you are not indignant at such a man as Cinesias coming forward in aid of the laws, whom you all know to be the most impious of all men, and the greatest violater of the laws that has ever existed. Is not he the man who has committed such offences against the gods as all other men think it shameful even to speak of, though you hear the comic poets mention such actions of his every year? Did not Apollophanes, and Mystalides, and Lysitheus feast with him, selecting one of the days on which it was not lawful to hold a feast, giving themselves the name of Cacodæmonistæ, instead of Numeniastæ, a name indeed appropriate enough to their fortunes Nor, indeed, did it occur to them that they were really doing what that name denotes; but they acted in this manner to show their contempt for the gods and for our laws. And accordingly, each of those men perished, as it was reasonable to expect that such men should. “But this man, with whom you are all acquainted, the gods have treated in such a manner, that his very enemies would rather that he should live than die, as an example to all other men, that they may see that the immortal Gods do not postpone the punishment due to men who behave insolently towards their Deity, so as to reserve it for their children; but that they destroy the men themselves in a miserable manner, inflicting on them greater and more terrible calamities and diseases than on any other men whatever. For to die, or to be afflicted with sickness in an ordinary manner, is the common lot of all of us; but to be in such a condition as they are reduced to, and to remain a long time in such a state, and to be dying every day, and yet not be able to end one's life, is a punishment allotted to men who act as this man has acted, in defiance of all human and divine law.” And this orator used this language respecting Cinesias.
ἦν δ’ ὄντως λεπτότατος καὶ μακρότατος ὁ Κινησίας, εἰς ὃν καὶ ὅλον δρᾶμα γέγραφεν Στράττις, Φθιώτην Ἀχιλλέα αὐτὸν καλῶν διὰ τὸ ἐν τῇ αὑτοῦ ποιήσει συνεχῶς τὸ Φθιῶτα λέγειν παίζων οὖν εἰς τὴν ἰδέαν αὐτοῦ ἔφη Φθιῶτ᾽ Ἀχιλλεῦ. ἄλλοι δ’ αὐτόν, ὡς καὶ Ἀριστοφάνης, πολλάκις εἰρήκασι φιλύρινον Κινησίαν διὰ τὸ φιλύρας λαμβάνοντα σανίδα συμπεριζώννυσθαι ἵνα μὴ κάμπτηται διά τε τὸ μῆκος καὶ τὴν ἰσχνότητα. ὅτι δὲ ἦν ὁ Κινησίας νοσώδης καὶ δεινὸς τἄλλα Λυσίας ὁ ῥήτωρ ἐν τῷ ὑπὲρ Φανίου παρανόμων ἐπιγραφομένῳ λόγῳ εἴρηκεν, φάσκων αὐτὸν ἀφέμενον τῆς τέχνης συκοφαντεῖν καὶ ἀπὸ τούτου πλουτεῖν. ὅτι δὲ ὁ ποιητής ἐστι καὶ οὐχ ἕτερος, σαφῶς αὑτὸς ὢν σημαίνεται ι ἐκ τοῦ καὶ ἐπὶ ἀθεότητι κωμῳδούμενον ἐμφανίζεσθαι καὶ διὰ τοῦ λόγου τοιοῦτον δείκνυσθαι. λέγει δ’ οὕτως ὁ ῥήτωρ· θαυμάζω δὲ εἰ μὴ βαρέως φέρετε ὅτι Κινησίας ἐστὶν ὁ τοῖς νόμοις βοηθός, ὃν ὑμεῖς πάντες ἐπίστασθε ἀσεβέστατον ἁπάντων καὶ παρανομώτατον ἀνθρώπων γεγονέναι. οὐχ οὗτός ἐστιν ὁ τοιαῦτα περὶ θεοὺς ἐξαμαρτάνων ἃ τοῖς μὲν ἄλλοις αἰσχρόν ἐστι καὶ λέγειν, τῶν κωμῳδοδιδασκάλων δ’ ἀκούετε καθ’ ἕκαστον ἐνιαυτόν; οὐ μετὰ τούτου ποτὲ Ἀπολλοφάνης καὶ Μυσταλίδης καὶ Λυσίθεος συνειστιῶντο, μίαν ἡμέραν ταξάμενοι τῶν ἀποφράδων, ἀντὶ δὲ νουμηνιαστῶν κακοδαιμονιστὰς σφίσιν αὐτοῖς τοὔνομα θέμενοι, πρέπον μὲν ταῖς αὑτῶν τύχαις· οὐ μὴν ὡς τοῦτο διαπραττόμενοι τὴν διάνοιαν ἔσχον, ἀλλ’ ὡς καταγελῶντες τῶν θεῶν καὶ τῶν νόμων τῶν ὑμετέρων. ἐκείνων μὲν οὖν ἕκαστος ἀπώλετο ὥσπερ εἰκὸς τοὺς τοιούτους, τοῦτον δὲ τὸν ὑπὸ πλείστων γιγνωσκόμενον οἱ θεοὶ οὕτως διέθεσαν ὥστε τοὺς ἐχθροὺς βούλεσθαι αὐτὸν ζῆν μᾶλλον ἢ τεθνάναι παράδειγμα τοῖς ἄλλοις, ἵν’ εἰδῶσιν ὅτι τοῖς λίαν ὑβριστικῶς πρὸς τὰ θεῖα διακειμένοις οὐκ ἀεὶ εἰς τοὺς παῖδας ἀποτίθενται τὰς τιμωρίας, ἀλλ’ αὐτοὺς κακῶς ἀπολλύουσι, μείζους καὶ χαλεπωτέρας καὶ τὰς συμφορὰς καὶ τὰς νόσους ἢ τοῖς ἄλλοις ἀνθρώποις προσβάλλοντες, τὸ μὲν γὰρ ἀποθανεῖν ἢ καμεῖν νομίμως κοινὸν ἡμῖν ἅπασίν ἐστι, τὸ δ’ οὕτως ἔχοντα τοσοῦτον χρόνον διατελεῖν καὶ καθ’ ἑκάστην ἡμέραν ἀποθνῄσκοντα μὴ δύνασθαι τελευτῆσαι τὸν βίον τούτοις μόνοις προσήκει τοῖς τὰ τοιαῦτα ἅπερ οὗτος ἐξημαρτηκόσιν. περὶ μὲν οὖν Κινησίου ταῦτα ὁ ῥήτωρ εἴρηκεν.
Philetas also, the Coin poet, was a very thin man; so that, by reason of the leanness of his body, he used to wear balls made of lead fastened to his feet, to prevent himself from being blown over by the wind. And Polemo, surnamed Periegetes, in his treatise on Wonderful People and Things, says that Archestratus the soothsayer, being taken prisoner by the enemy, and being put into the scale, was found to weigh only one obol, so very thin was he. The same man also relates that Panaretus never had occasion to consult a physician, but that he used to be a pupil of Arcesilaus the philosopher; and that he was a companion of Ptolemy Euergetes, receiving from him a salary of twelve talents every year. And he was the thinnest of men, though he never had any illness all his life. But Metrodorus the Scepsian, in the second book of his treatise on the Art of Training, says that Hipponax the poet was not only very diminutive in person, but also very thin; and that he, nevertheless, was so strong in his sinews, that, among other feats of strength, he could throw an empty oil cruise an extraordinary distance, although light bodies are not easy to be propelled violently, because they cannot cut the air so well. Philippides, also, was extremely thin, against whom there is an oration extant of Hyperides the orator, who says that he was one of those men who governed the state. And he was very insignificant in appearance by reason of his thinness, as Hyperides has related. And Alexis, in his Thesprotians, said—O Mercury, sent by the gods above,You who've obtained Philippides by lot;And you, too, eye of darkly-robed night.And Aristophon, in his play called Plato, says—A. I will within these three days make this manThinner than e'en Philippides.B. How so?Can you kill men in such a very short time?And Menander, in his Passion, says—If hunger should attack your well-shaped person,'Twould make you thinner than Philippides.And the word πεφιλιππιδῶσθαι was used for being extremely thin, as we find in Alexis; who, in his Women taking Mandragora, says—A. You must be ill. You are, by Jove, the veryLeanest of sparrows—a complete Philippides (πεφιλιππίδωσαι).B. Don't tell me such strange things: I'm all but dead.A. I pity your sad case.At all events, it is much better to look like that, than to be like the man of whom Antiphanes in his Aeolus says—This man then, such a sot and glutton is he,And so enormous is his size of body,Is called by all his countrymen the Bladder.And Heraclides of Pontus, in his treatise on Pleasure, says that Dinias the perfumer gave himself up to love because of his luxury, and spent a vast sum of money on it; and when, at last, he failed in his desires, out of grief he mutilated himself, his unbridled luxury bringing him into this trouble.
λεπτότερος δ’ ἦν καὶ Φιλίτας ὁ Κῷος ποιητής, ὃς καὶ διὰ τὴν τοῦ σώματος ἰσχνότητα σφαίρας ἐκ μολύβου πεποιημένας εἶχε περὶ τὼ πόδε ὡς μὴ ὑπὸ ἀνέμου ἀνατραπείη. πολέμων δ’ ὁ περιηγητὴς ἐν τῷ περὶ Θαυμασίων Ἀρχέστρατον φησι τὸν μάντιν ἁλόντα ὑπὸ πολεμίων καὶ ἐπὶ ζυγὸν ἀναβληθέντα ὀβολοῦ ὁλκὴν εὑρεθῆναι ἔχοντα· οὕτως ἦν ἰσχνός, ὁ δ’ αὐτὸς ἱστορεῖ ὡς καὶ Πανάρετος ἰατρῷ μὲν οὐδενὶ ὡμίλησεν, Ἀρκεσιλάου δὲ ἠκροᾶτο τοῦ φιλοσόφου, καὶ ὅτι συνεγένετο Πτολεμαίῳ τῷ Εὐεργέτῃ τάλαντα δώδεκα τὸν ἐνιαυτὸν λαμβάνων ἦν δὲ ἰσχνότατος, ἄνοσος διατελέσας· Μητρόδωρος δ’ ὁ Σκήψιος ἐν δευτέρῳ περὶ Ἀλειπτικῆς Ἱππώνακτα τὸν ποιητὴν οὐ μόνον μικρὸν γενέσθαι τὸ σῶμα ἀλλὰ καὶ λεπτόν, ἀκρότονον δ’ οὕτως ὡς πρὸς τοῖς ἄλλοις καὶ κενὴν λήκυθον βάλλειν μέγιστόν τι διάστημα, τῶν ἐλαφρῶν σωμάτων διὰ τὸ μὴ δύνασθαι τὸν ἀέρα τέμνειν οὐκ ἐχόντων βιαίαν τὴν φοράν. λεπτὸς δ’ ἦν καὶ Φιλιππίδης, καθ’ οὗ λόγος ἐστὶν Ὑπερείδῃ τῷ ῥήτορι, λέγων αὐτὸν ἕνα τῶν πολιτευομένων εἶναι, ἦν δ’ εὐτελὴς τὸ σῶμα διὰ λεπτότητα, ὡς ὁ Ὑπερείδης ἔφη. Ἄλεξίς τ’ ἐν Θεσπρωτοῖς φησιν Ἑρμῆ νεκρῶν προπομπὲ καὶ Φιλιππίδου κληροῦχε, Νυκτὸς τ’ ὄμμα τῆς μελαμπέπλου. καὶ Ἀριστοφῶν Πλάτωνι· ἐν ἡμέραις τρισὶν ἰσχνότερον αὐτὸν ἀποφανῶ Φιλιππίδου. β. οὕτως ἐν ἡμέραις ὀλίγαις νεκροὺς ποιεῖς; Μένανδρος δὲ Ὀργῇ ὁ λιμὸς ὑμῶν τὸν καλὸν τοῦτον δακὼν Φιλιππίδου λεπτότερον ἀποδείξει νεκρόν. ὅτι δὲ καὶ πεφιλιππιδῶσθαι ἔλεγον τὸ λελεπτύνθαι Ἄλεξις ἐν Μανδραγοριζομένῃ φησὶν κακῶς ἔχεις, στρουθὶς ἀκαρὴς νὴ Δί᾽ ἐγένου πεφιλιππίδωσαι. β. μὴ σὺ καινῶς μοι λάλει· ὅσον οὐ τέθνηκα. α. τοῦ ταλαιπώρου πάθους· πολλῷ οὖν κάλλιὸν ἐστι τοιοῦτόν τινα εἶναι τὴν ἰδέαν ἢ ὥς φησιν Ἀντιφάνης ἐν Αἰόλῳ· τοῦτον οὖν δι’ οἰνοφλυγίαν καὶ πάχος τοῦ σώματος ἀσκὸν καλοῦσι πάντες οὑπιχώριοι. Ἡρακλείδης δὲ ὁ Ποντικὸς ἐν τῷ περὶ Ἡδονῆς Δεινίαν φησὶ τὸν μυροπώλην διὰ τρυφὴν εἰς ἔρωτα ἐμπεσόντα καὶ πολλὰ χρήματα ἀναλώσαντα, ὡς ἔξω τῶν ἐπιθυμιῶν ἐγένετο, ὑπὸ λύπης ἐκταραχθέντα ἐκτεμεῖν αὑτοῦ τὰ αἰδοῖα· ταῦτα πάντα ποιούσης τῆς ἀκολάστου τρυφῆς.
But it was the fashion at Athens to anoint even the feet of those men who were very luxurious with ointment, a custom which Cephisodorus alludes to in his Trophonius—Then to anoint my body go and buyEssence of lilies, and of roses too,I beg you, Xanthias; and also buyFor my poor feet some baccaris.And Eubulus, in his Sphingocarion, says—.... Lying full softly in a bed-chamber;Around him were most delicate cloaks, well suitedFor tender maidens, soft, voluptuous;Such as those are, who well perfumed and fragrantWith amaracine oils, do rub my feet.But the author of the Procris gives an account of what care ought to be taken of Procris's dog, speaking of a dog as if he were a man—A. Strew, then, soft carpets underneath the dog,And place beneath cloths of Milesian wool;And put above them all a purple rug.B. Phœbus Apollo!A. Then in goose's milkSoak him some groats.B. O mighty Hercules!A. And with Megallian oils anoint his feet.And Antiphanes, in his Alcestis, represents some one as anointing his feet with oil; but in his Mendicant Priest of Cybele, he says—He bade the damsel take some choice perfumesFrom the altar of the goddess, and then, first,Anoint his feet with it, and then his knees:But the first moment that the girl did touchHis feet, he leaped up.And in his Zacynthus he says—Have I not, then, a right to be fond of women,And to regard them all with tender love,For is it not a sweet and noble thingTo be treated just as you are; and to haveOne's feet anointed by fair delicate hands?And in his Thoricians he says—He bathes completely-but what is't he does?He bathes his hands and feet, and well anoints themWith perfume from a gold and ample ewer.And with a purple dye he smears his jawsAnd bosom; and his arms with oil of thyme;His eyebrows and his hair with marjoram;His knees and neck with essence of wild ivy.And Anaxandrides, in his Protesilaus, says—Ointment from Peron, which this fellow soldBut yesterday to Melanopus here,A costly bargain fresh from Egypt, whichAnoints to day Callistratus's feet.And Teleclides, in his Prytanes, alludes to the lives of the citizens, even in the time of Themistocles, as having been very much devoted to luxury. And Cratinus in his Chirones, speaking of the luxury of the former generations, says—There was a scent of delicate thyme besides,And roses too, and lilies by my ear;And in my hands I held an apple, and.A staff, and thus I did harangue the people.
ἔθος δ’ ἦν Ἀθήνησι καὶ τοὺς πόδας τῶν τρυφώντων ἐναλείφειν μύροις, ὡς Κηφισόδωρος μὲν ἐν Τροφωνίῳ φησίν ἔπειτ’ ἀλείφεσθαι τὸ σῶμά μοι· πρίω μύρον ἴρινον καὶ ῥόδινον, ἄγε μοι, Ξανθία· καὶ τοῖς ποσὶν χωρὶς πρίω μοι βάκκαριν. Εὔβουλος δ’ ἐν Σφιγγοκαρίωνι· ἐν θαλάμῳ μαλακῶς κατακείμενον ἐν δὲ κύκλῳ νιν παρθενικαὶ τρυφεραί, χλιδαναὶ μάλα καὶ κατάθρυπτοι, τὸνπόδ’ ἀμαρακίνοισι μύροις τρίψουσι τὸν ἐμόν. ἐν δὲ Προκρίδι λέγει τις πῶς δεῖ ἐπιμελεῖσθαι τοῦ τῆς Προκρίδος κυνὸς ὡς περὶ ἀνθρώπου τοῦ κυνὸς τὸν λόγον ποιούμενος· οὐκοῦν ὑποστορεῖτε μαλακῶς τῷ κυνί κάτω μὲν ὑποβαλεῖτε τῶν Μιλησίων ἐρίων, ἄνωθεν δ’ ἐπιβαλεῖτε ξυστίδα. β. Ἄπολλον. α. εἶτα χόνδρον αὐτῷ δεύσετε γάλακτι χηνός. β. Ἡράκλεις. α. καὶ τοὺς πόδας ἀλείψετ’ αὐτοῦ τῷ Μεγαλλείῳ ὁ μύρῳ. Ἀντιφάνης δὲ ἐν μὲν Ἀλκήστιδι ἐλαίῳ τινὰ ποιεῖ χριόμενον τοὺς πόδας, ἐν δὲ Μητραγύρτῃ φησί· τήν τεπαῖδ’ ἀλείμματα παρὰ τῆς θεοῦ λαβοῦσαν εἶτα τοὺς πόδας ἐκέλευ’ ἀλείφειν πρῶτον, εἶτα τὰ γόνατα, ὡς θᾶττον ἡ παῖς δ’ ἥψατ’ αὐτοῦ τῶν ποδῶν ἔτριψὲ τ᾽, ἀνεπήδησεν. καὶ ἐν Ζακυνθίῳ· εἶτ’ οὐ δικαίως εἰμὶ φιλογύνης ἐγὼ καὶ τὰς ἑταίρας ἡδέως πάσας ἔχω; τουτὶ γὰρ αὐτὸ πρῶτον ὃ σὺ ποεῖς παθεῖν, μαλακαῖς καλαῖς τε χερσὶ τριφθῆναι πόδας, πῶς οὐχὶ σεμνόν ἐστιν; καὶ ἐν Θορικίοις· λοῦται δ’ ἀληθῶς; ἀλλὰ τί; β. ἐκ χρυσοκολλήτου γε κάλπιδος μύρῳ;· Αἰγυπτίῳ μὲν τοὺς πόδας καὶ τὰ σκέλη φοινικίνῳ δὲ τὰς γνάθους καὶ τιτθία, σισυμβρίνῳ δὲ τὸν ἕτερον βραχίονα· ἀμαρακίνῳ δὲ τὰς ὀφρῦς καὶ τὴν κόμην, ἑρπυλλίνῳ δὲ τὸ γόνυ καὶ; τὸν αὐχένα … Ἀναξανδρίδης δὲ ἐν Πρωτεσιλάῳ· μύρον τε παρὰ Πέρωνος, οὗπερ ἀπέδοτο ἐχθὲς Μελανώπῳ, πολυτελοῦς Αἰγυπτίου, ᾧ νῦν ἀλείφει τοὺς πόδας Καλλιστράτου. καὶ τὸν ἐπὶ Θεμιστοκλέους δὲ βίον Τηλεκλείδης ἐν Πρυτάνεσιν ἁβρὸν ὄντα παραδίδωσι. Κρατῖνὸς τ’ ἐν Χείρωσι τὴν τρυφὴν ἐμφανίζων τὴν τῶν παλαιτέρων φησὶν ἁπαλὸν δὲ σισύμβριον ἢ ῥόδον ἢ κρίνον παρ’ οὖς ἐθάκει, μετὰ χερσὶ δὲ μῆλον ἕκαστος ἔχων σκίπωνὰ τ’ ἠγόραζον.
And Clearchus the Solensian, in his treatise on Love Matters, says—“Why is it that we carry in our hands flowers, and apples, and things of that sort? Is it that by our delight in these things nature points out those of us who have a desire for all kinds of beauty? Is it, therefore, as a kind of specimen of beauty that men carry beautiful things in their hands, and take delight in them? Or do they carry them about for two objects? For by these means the beginning of good fortune, and an indication of one's wishes, is to a certain extent secured; to those who are asked for them, by their being addressed, and to those who give them, because they give an intimation beforehand, that they must give of their beauty in exchange. For a request for beautiful flowers and fruits, intimates that those who receive them are prepared to give in return the beauty of their persons. Perhaps also people are fond of those things, and carry them about them in order to comfort and mitigate the vexation which arises from the neglect or absence of those whom they love. For by the presence of these agreeable objects, the desire for those persons whom we love is blunted; unless, indeed, we may rather say that it is for the sake of personal ornament that people carry those things, and take delight in them, just as they wear anything else which tends to ornament. For not only those people who are crowned with flowers, but those also who carry them in their hands, find their whole appearance is improved by them. Perhaps also, people carry them simply because of their love for any beautiful object. For the love of beautiful objects shows that we are inclined to be fond of the productions of the seasons. For the face of spring and autumn is really beautiful, when looked at in their flowers and fruits. And all persons who are in love, being made, as it were, luxurious by their passion, and inclined to admire beauty, are softened by the sight of beauty of any sort. For it is something natural that people who fancy that they themselves are beautiful and elegant, should be fond of flowers; on which account the companions of Proserpine are represented as gathering flowers. And Sappho says—I saw a lovely maiden gathering flowers. But in former times men were so devoted to luxury, that they dedicated a temple to Venus Callipyge on this account. A certain countryman had two beautiful daughters; and they once, contending with one another, went into the public roads, disputing as they went, which had the most beautiful buttocks. And as a young man was passing, who had an aged father, they showed themselves to hi also. And he, when he had seen both, decided in favour of the elder; and falling in love with her, he returned into the city and fell ill, and took to his bed, and related what had happened to his brother, who was younger than he; and he also, going into the fields and seeing the damsels himself, fell in love with the other. Accordingly, their father, when with all his exhortations he could not persuade his sons to think of a higher marriage, brings these damsels to them out of the fields, having persuaded their father to give them to him, and marries them to his sons. And they were always called the καλλίπυγοι; as Cercidas of Megalopolis says in his Iambics, in the following line—There was a pair of καλλίπυγοι womenAt Syracuse.So they, having now become rich women, built a temple to Venus, calling the goddess καλλίπυγος, as Archelaus also relates in his Iambics. And that the luxury of madness is exceedingly great is very pleasantly argued by Heraclides of Pontus, in his treatise on Pleasure, where he says—“Thrasylaus the Aexonensian, the son of Pythodorus, was once afflicted with such violent madness, that he thought that all the vessels which came to the Piræus belonged to him. And he entered them in his books as such; and sent them away, and regulated their affairs in his mind, and when they returned to port he received them with great joy, as a man might be expected to who was master of so much wealth. And when any were lost, he never inquired about them, but he rejoiced in all that arrived safe; and so he lived with great pleasure. But when his brother Crito returned from Sicily, and took him and put him into the hands of a doctor, and cured him of his madness, he himself related his madness, and said that he had never been happier in his life; for that he never felt any grief, but that the quantity of pleasure which he experienced was something unspeakable.”
Κλέαρχος δ’ ὁ Σολεὺς ἐν τοῖς Ἐρωτικοῖς διὰ τί, φησί, μετὰ χεῖρας ἄνθη καὶ μῆλα καὶ τὰ τοιαῦτα φέρομεν; πότερον ὅτι καὶ διὰ τῆς τούτων ἀγαπήσεως ἡ φύσις μηνύει τοὺς τῆς ὥρας ἔχοντας τὴν ἐπιθυμίαν; διὰ τοῦτ’ οὖν οἱονεὶ δεῖγμα τῆς φύσεως τὰ ὡραῖα μετὰ χεῖρας ἔχουσιν καὶ χαίρουσιν αὐτοῖς; ἢ δυοῖν χάριν ταῦτα περιφέρουσιν ἀρχή τε γὰρ ἐντυχίας καὶ παράδειγμα τῆς βουλήσεως αὐτοῖς γίνεται διὰ τούτων, αἰτηθεῖσι μὲν τὸ προσαγορευθῆναι, δοῦσι δὲ τὸ προυπογράφειν ὅτι δεῖ καὶ αὐτοὺς μεταδιδόναι τῆς ὥρας. ἡ γὰρ τῶν ὡραίων ἀνθῶν καὶ καρπῶν αἴτησις εἰς ἀντίδοσιν τῆς τοῦ σώματος ὥρας προκαλεῖται τοὺς λαβόντας. ἢ τὴν τούτων ὥραν παραψυχὴν καὶ παραμυθίαν τῆς ἐπὶ τῶν ἐρωμένων ὥρας ταῖς ἐπιθυμίαις χαίροντες ἔχουσιν αὑτοῖς. ἐκκρούεται γὰρ ὑπὸ τῆς τούτων παρουσίας ὁ τῶν ἐρωμένων πόθος, εἰ μὴ ἄρα τοῦ περὶ αὑτοὺς κόσμου χάριν, καθάπερ ἄλλο τι τῶν πρὸς καλλωπισμὸν συντεινόντων, ἔχουσί τε ταῦτα καὶ χαίρουσιν αὐτοῖς. οὐ γὰρ μόνον στεφανουμένων τοῖς ὡραίοις ἄνθεσιν, ἀλλὰ καὶ μετὰ χεῖρας ἐχόντων τὸ πᾶν εἶδος ἐπικοσμεῖται. τάχα δ’ ἴσως διὰ τὸ φιλοκάλους εἶναι· δηλοῖ δὲ τὸ τῶν καλῶν ἐρᾶν καὶ πρὸς τὰ ὡραῖα φιλικῶς ἔχειν. καλὸν γὰρ τὸ τῆς ὀπώρας καὶ τὸ τῆς ὥρας ὄντως πρόσωπον ἔν τε καρποῖσι καὶ ἄνθεσι θεωρούμενον. ἢ πάντες οἱ ἐρῶντες οἷον ἐκτρυφῶντες ὑπὸ τοῦ πάθους καὶ ὡριαινόμενοι τοῖς ὡραίοις ἁβρύνονται; φυσικὸν γὰρ δή τι τὸ τοὺς οἰομένους εἶναι καλοὺς καὶ ὡραίους ἀνθολογεῖν. ὅθεν αἵ τε περὶ τὴν Περσεφόνην ἀνθολογεῖν λέγονται, καὶ Σαπφώ φησιν ἰδεῖν ᾽ ἄνθε’ ἀμέργουσαν παῖδ’ ἄγαν ἁπαλάν.᾽ οὕτω δ’ ἐξήρτηντο τῶν ἡδυπαθειῶν οἱ τότε ὡς καὶ Καλλιπύγου Ἀφροδίτης ἱερὸν ἱδρύσασθαι ἀπὸ τοιαύτης αἰτίας. ἀνδρὶ ἀγροίκῳ ἐγένοντο δύο καλαὶ θυγατέρες· αὗται φιλονικήσασαί ποτε πρὸς ἑαυτὰς προελθοῦσαι ἐπὶ τὴν λεωφόρον διεκρίνοντο ποτέρα εἴη καλλιπυγοτέρα. καί ποτε παριόντος νεανίσκου πατέρα πρεσβύτην καὶ πλούσιον ἔχοντος ἐπέδειξαν ἑαυτὰς καὶ τούτῳ· καὶ ὃς θεασάμενος ἔκρινε τὴν πρεσβυτέραν ἧς καὶ εἰς ἔρωτα ἐμπεσὼν ἐλθὼν εἰς ἄστυ κλινήρης γίνεται καὶ διηγεῖται τὰ γεγενημένα τῷ ἀδελφῷ ἑαυτοῦ ὄντι νεωτέρῳ. ὁ δὲ καὶ αὐτὸς ἐλθὼν εἰς τοὺς ἀγροὺς καὶ θεασάμενος τὰς παῖδας ἐρᾷ καὶ αὐτὸς τῆς ἑτέρας, ὁ γοῦν πατὴρ ἐπεὶ παρακαλῶν αὐτοὺς ἐνδοξοτέρους λαβεῖν γάμους οὐκ ἔπειθεν, ἄγεται ἐκ τοῦ ἀγροῦ τὰς παῖδας αὐτοῖς, πείσας ἐκείνων τὸν πατέρα, καὶ ζεύγνυσι τοῖς υἱοῖς. αὗται οὖν ὑπὸ τῶν πολιτῶν καλλίπυγοι ἐκαλοῦντο, ὡς καὶ ὁ Μεγαλοπολίτης Κερκιδᾶς ἐν τοῖς Ἰάμβοις ἱστορεῖ λέγων ἦν καλλιπύγων ζεῦγος ἐν Συρακούσαις. αὗται οὖν ἐπιλαβόμεναι οὐσίας λαμπρᾶς ἱδρύσαντο Ἀφροδίτης ἱερὸν καλέσασαι Καλλίπυγον τὴν θεόν, ὡς ἱστορεῖ καὶ Ἀρχέλαος ἐν τοῖς Ἰάμβοις. ἐν μανίᾳ δὲ τρυφὴν ἡδίστην γενομένην οὐκ ἀηδῶς ὁ Ποντικὸς Ἡρακλείδης διηγεῖται ἐν τῷ περὶ Ἡδονῆς οὕτως γράφων ὁ Αἰξωνεὺς Θράσυλλος ὁ Πυθοδώρου διετέθη ποτὲ ὑπὸ μανίας τοιαύτης ὡς πάντα τὰ πλοῖα τὰ εἰς τὸν Πειραιᾶ καταγόμενα ὑπολαμβάνειν ἑαυτοῦ εἶναι, καὶ ἀπεγράφετο αὐτὰ καὶ ἀπέστελλε καὶ διῴκει καὶ καταπλέοντα ἀπεδέχετο μετὰ χαρᾶς τοσαύτης ὅσησπερ ἄν τις ἡσθείη τοσούτων χρημάτων κύριος ὤν. καὶ τῶν μὲν ἀπολομένων οὐδὲν ἐπεζήτει, τοῖς δὲ σῳζομένοις ἔχαιρεν καὶ διῆγεν μετὰ πλείστης ἡδονῆς. ἐπεὶ δὲ ὁ ἀδελφὸς αὐτοῦ Κρίτων ἐκ Σικελίας ἐπιδημήσας συλλαβὼν αὐτὸν παρέδωκεν ἰατρῷ καὶ τῆς μανίας ἐπαύσατο, διηγεῖτο πολλάκις περὶ τῆς ἐν μανία διατριβῆς· οὐδεπώποτε φάσκων κατὰ τὸν βίον ἡσθῆναι πλείονα· λύπην μὲν γὰρ οὐδ’ ἡντινοῦν αὐτῷ παραγίνεσθαι, τὸ δὲ τῶν ἡδονῶν πλῆθος ὑπερβάλλειν.