---
title: "The Deipnosophists · Δειπνοσοφισταί"
author: "Athenaeus"
translator: "Charles Duke Yonge"
languages: [grc, en]
shelf: "Classical Greek"
section: 63 of 78
url: https://scriptura.si/works/athenaeus-deipnosophists/63/
cite: "Athenaeus, tr. Charles Duke Yonge, The Deipnosophists · Δειπνοσοφισταί, section 63. Scriptura (scriptura.si), https://scriptura.si/works/athenaeus-deipnosophists/63/"
---

# The Deipnosophists · Δειπνοσοφισταί

*Athenaeus, tr. Charles Duke Yonge*

The Learned Banqueters: a dinner party in Rome stretched over fifteen books of talk about food, wine, courtesans, music and books, quoting hundreds of lost Greek authors.

> Greek: ed. Charles Burton Gulick, from the Perseus Digital Library (canonical-greekLit, tlg0008.tlg001, CC BY-SA 4.0).

> English: Charles Duke Yonge, from the Perseus Digital Library (tlg0008.tlg001.perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (books, chapters and sections), cut where both reach the end of a sentence.

## 63. Book XIII · chapters 13–18

Source: https://scriptura.si/works/athenaeus-deipnosophists/63/ · cite a paragraph as https://scriptura.si/works/athenaeus-deipnosophists/63/#p-N

[¶0] Lacedæmonian Marriages Hercules Rapacity of Courtesans Folly of Marrying Love Beauty Courtesans Hetær Courtesans Love Beauty of Women Praise of Modesty Faults of Philosophers Lending Money ANTIPHANES the comic writer, my friend Timocrates, when he was reading one of his own comedies to Alexander the king, and when it was plain that the king did not think much of it, said to him, “The fact is, O king, that a man who is to appreciate this play, ought to have often supped at picnic feasts, and must have often borne and inflicted blows in the cause of courtesans,” as Lycophron the Chalcidian relates in his treatise on Comedy. And accordingly we, who are now about to set out a discussion on amatory matters, (for there was a good deal of conversation about married women and about courtesans,) saying what we have to say to people who understand the subject, invoking the Muse Erato to be so good as to impress anew on oar memory that amatory catalogue, will make our commencement from this point—
Come now, O Erato, and tell me truly
what it was that was said by the different guests about love and about amatory matters.

> Greek: ἀντιφάνης ο κωμωδιοποιός, ἑταῖρε Τιμόκρατες, ὡς ἀνεγίνωσκέ τινα τῷ βασιλεῖ Ἀλεξάνδρῳ τῶν ἑαυτοῦ κωμῳδιῶν, ὁ δ’ δῆλος ἦν οὐ πάνυ τι ἀποδεχόμενος, δεῖ γάρ, ἔφησεν, ὦ βασιλεῦ, τὸν ταῦτα ἀποδεχόμενον ἀπὸ συμβόλων τε πολλάκις δεδειπνηκέναι καὶ περὶ ἑταίρας πλεονάκις καὶ εἰληφέναι καὶ δεδωκέναι πληγάς, ὥς φησι Λυκόφρων ὁ Χαλκιδεὺς ἐν τοῖς περὶ Κωμῳδίας. ἡμεῖς οὖν τὸν περὶ ἐρωτικῶν λόγον ἐνταῦθα μέλλοντες κατατάττειν ἐγένοντο γὰρ καὶ περὶ γαμετῶν καὶ ἑταιρῶν πολλάκις λόγοι εἰδόσιν ἐκτιθέμενοι τὴν ἱστορίαν τῶν Μουσῶν τὴν Ἐρατὼ ἐπικαλεσάμενοι εἰς μνήμην ἡμῖν ἰέναι τὸν ἐρωτικὸν ἐκεῖνον κατάλογον, ἐντεῦθεν τὴν καταρχὴν ποιησόμεθα· εἰ δ’ ἄγε νῦν, Ἐρατώ, πάρ θ’ ἵστασο καί μοι ἔνισπε, τίνες λόγοι περὶ αὐτοῦ τοῦ ἔρωτος καὶ τῶν ἐρωτικῶν ἐλέχθησαν.

[¶1] For our admirable host, praising the married women, said that Hermippus stated in his book about lawgivers, that at Lacedæmon all the damsels used to be shut up in a dark room, while a number of unmarried young men were shut up with them; and whichever girl each of the young men caught hold of he led away as his wife, without a dowry. On which account they punished Lysander, because he left his former wife, and wished to marry another who was by far more beautiful. But Clearchus the Solensian, in his treatise on Proverbs, says,—“In Lacedæmon the women, on a certain festival, drag the unmarried men to an altar, and then buffet them; in order that, for the purpose of avoiding the insult of such treatment, they may become more affectionate, and in due season may turn their thoughts to marriage. But at Athens, Cecrops was the first person who married a man to one wife only, when before his time connexions had taken place at random, and men had had their wives in common. On which account it was, as some people state, that Cecrops was called διφυὴς, because before his time people did not know who their fathers were, by reason of the numbers of men who might have been so.” And beginning in this manner, one might fairly blame those who attributed to Socrates two wives, Xanthippe and Myrto, the daughter of Aristides; not of that Aristides who was surnamed the Just, (for the time does not agree,) but of his descendant in the third generation. And the men who made this statement are Callisthenes, and Demetrius Phalereus, and Satyrus the Peripatetic, and Aristoxenus; who were preceded in it by Aristotle, who relates the same story in his treatise on Nobleness of Birth. Unless perhaps this licence was allowed by a decree at that time on account of the scarcity of men, so that any one who pleased might have two wives; to which it must be owing that the comic poets make no mention of this fact, though they very often mention Socrates. And Hieronymus of Rhodes has cited the decree about wives; which I will send to you, since I have the book. But Panætius the Rhodian has contradicted those who make this statement about the wives of Socrates.

> Greek: καὶ γὰρ τὰς γαμετὰς ὁ καλὸς ἡμῶν ἑστιάτωρ ἐπαινῶν Ἕρμιππον ἔφη ἐν τοῖς περὶ Νομοθετῶν ἱστορεῖν ὅτι ἐν Λακεδαίμονι εἰς οἴκημά τι σκοτεινὸν πᾶσαι ἐνεκλείοντο αἱ κόραι, συνεγκλειομένων καὶ τῶν ἀγάμων νεανίσκων καὶ ἕκαστος ἧς ἐπιλάβοιτο, ταύτην ἀπῆγεν ἄπροικον. διὸ καὶ Λύσανδρον ἐζημίωσαν ὅτι καταλιπὼν τὴν προτέραν ἑτέραν ἐβουλεύετο περικαλλεστέραν ἀγαγέσθαι. Κλέαρχος δ’ ὁ Σολεὺς ἐν τοῖς περὶ Παροιμιῶν ἐν Λακεδαίμονι, φησί, τοὺς ἀγάμους αἱ γυναῖκες ἐν ἑορτῇ τινι περὶ τὸν βωμὸν ἕλκουσαι ῥαπίζουσιν, ἵνα τὴν ἐκ τοῦ πράγματος ὕβριν φεύγοντες φιλοστοργῶσί τε καὶ ἐν ὥρᾳ προσίωσι τοῖς γάμοις. ἐν δὲ Ἀθήναις πρῶτος Κέκροψ μίαν ἑνὶ ἔζευξεν, ἀνέδην τὸ πρότερον οὐσῶν τῶν συνόδων καὶ κοινογαμίων ὄντων. διὸ καὶ ἔδοξέ τισιν διφυὴς νομισθῆναι, οὐκ εἰδότων τῶν πρότερον διὰ τὸ πλῆθος τὸν πατέρα. ἐκ τούτων οὖν τις ὁρμώμενος μέμψαιτ’ ἂν τοὺς περιτιθέντας Σωκράτει δύο γαμετὰς γυναῖκας, Ξανθίππην καὶ τὴν Ἀριστείδου Μυρτώ, οὐ τοῦ δικαίου καλουμένου οἱ χρόνοι γὰρ οὐ συγχωροῦσιν ἀλλὰ τοῦ τρίτου ἀπ’ ἐκείνου, εἰσὶ δὲ Καλλισθένης, Δημήτριος ὁ Φαληρεύς, Σάτυρος ὁ περιπατητικός, Ἀριστόξενος, οἷς τὸ ἐνδόσιμον Ἀριστοτέλης ἔδωκεν ἱστορῶν τοῦτο τῷ περὶ Εὐγενείας· εἰ μὴ ἄρα συγκεχωρημένον κατὰ ψήφισμα τοῦτο ἐγένετο τότε διὰ σπάνιν ἀνθρώπων, ὥστ’ ἐξεῖναι καὶ δύο ἔχειν γυναῖκας τὸν βουλόμενον, ὅθεν καὶ - τοὺς τῆς κωμῳδίας ποιητὰς ἀποσιωπῆσαι τοῦτο, πολλάκις τοῦ Σωκράτους μνημονεύοντας, παρέθετο δὲ περὶ τῶν γυναικῶν ψήφισμα Ἱερώνυμος ὁ Ῥόδιος, ὅπερ σοι διαπέμψομαι εὐπορήσας τοῦ βιβλίου, ἀντεῖπε δὲ τοῖς λέγουσι περὶ τῶν Σωκράτους γυναικῶν Παναίτιος ὁ Ῥόδιος.

[¶2] But among the Persians the queen tolerates the king's having a number of concubines, because there the king rules his wife like her master; and also because the queen, as Dinon states in his history of Persia, receives a great deal of respect from the concubines. At all events they offer her adoration. And Priam, too, had a great many women, and Hecuba was not indignant. Accordingly, Priam says—
Yet what a race! ere Greece to Ilion came,
The pledge of many a loved and loving dame.
Nineteen one mother bore—dead, all are dead! But among the Greeks, the mother of Phœnix does not tolerate the concubine of Amyntor. And Medea, although well acquainted with the fashion, as one well established among the barbarians, refuses to tolerate the marriage of Glauce, having been forsooth already initiated in better and Greek habits. And Clytæmnestra, being exceedingly indignant at a similar provocation, slays Cassandra with Agamemnon himself, whom the monarch brought with him into Greece, having given in to the fashion of barbarian marriages. “And a man may wonder,” says Aristotle, "that Homer has nowhere in the Iliad represented any concubine as living with Menelaus, though he has given wives to every one else. And accordingly, in Homer, even old men sleep with women, such as Nestor and Phoenix. For these men were not worn out or disabled in the time of their youth, either by intoxication, or by too much indulgence in love; or by any weakness of digestion engendered by gluttony; so that it was natural for them to be still vigorous in old age. The king of Sparta, then, appears to have too much respect for his wedded wife Helena, on whose account he collected all the Grecian army; and on this account he keeps aloof from any other connexion. But Agamemnon is reproached by Thersites, as a man with many wives—
'Tis thine, whate'er the warrior's breast inflames,
The golden spoil, and thine the lovely dames;
With all the wealth our wars and blood bestow,
Thy tents are crowded and thy chests o'erflow.
“But it is not natural,” says Aristotle, “to suppose that all that multitude of female slaves were given to him as concubines, but only as prizes; since he also provided himself with a great quantity of wine,—but not for the purpose of getting drunk himself.”

> Greek: παρὰ δὲ Πέρσαις ἀνέχεται ἡ βασίλεια τοῦ πλήθους τῶν παλλακίδων διὰ τὸ ὡς δεσπότην ἄρχειν τῆς γαμετῆς τὸν βασιλέα, ἔτι δὲ καὶ διὰ τὸ τὴν βασιλίδα, ὥς φησιν Δίνων ἐν τοῖς Περσικοῖς, ὑπὸ τῶν παλλακίδων θρησκεύεσθαι προσκυνοῦσι γοῦν αὐτήν. καὶ ὁ Πρίαμος δὲ πολλαῖς χρῆται γυναιξὶ καὶ ἡ Ἑκάβη οὐ δυσχεραίνει, λέγει γοῦν ὁ Πρίαμος· ἐννεακαίδεκα μέν μοι ἰῆς ἐκ νηδύος ἦσαν, τοὺς δ’ ἄλλους μοι ἔτικτον ἐνὶ μεγάροισι γυναῖκες, παρὰ δὲ τοῖς Ἕλλησιν οὐκ ἀνέχεται ἡ τοῦ Φοίνικος μήτηρ τὴν τοῦ Ἀμύντορος παλλακίδα. Μήδεια δὲ καίπερ εἰδυῖα τὸ ἔθος ὅτι ἐστὶ βαρβαρικὸν οὐ φέρει οὐδὲ αὐτὴ τὸν Γλαύκης γάμον, ἤδη εἰς τὰ ἀμείνω καὶ Ἑλληνικὰ ἐκδεδιῃτημένη. καὶ ἡ Κλυταιμήστρα δὲ περιπαθὴς γενομένη τὴν Κασσάνδραν σὺν αὐτῷ τῷ Ἀγαμέμνονι ἀποκτείνει, ἣν εἰς τὴν Ἑλλάδα ὁ κρείων ἐπηγάγετο, ἐν ἔθει γενόμενος βαρβαρικῶν γάμων.
θαυμάσαι δ’ ἂν τις, φησὶν Ἀριστοτέλης, ὅτι οὐδαμοῦ τῆς Ἰλιάδος Ὅμηρος ἐποίησε Μενελάῳ συγκοιμωμένην παλλακίδα, πᾶσι δοὺς γυναῖκας. κοιμῶνται γοῦν παρ’ αὐτῷ καὶ οἱ γέροντες μετὰ γυναικῶν, Νέστωρ καὶ Φοῖνιξ. οὐ γὰρ ἦσαν οὗτοι ἐκλελυμένοι τοῖς σώμασιν ἐν τοῖς τῆς νεότητος χρόνοις ἢ διὰ μέθης ἢ δι’ ἀφροδισίων ἢ καὶ διὰ τῆς ἐν ταῖς ἀδηφαγίαις ἀπεψίας, ὥστε εἰκότως ἔρρωντο τῷ γήρᾳ. ἔοικεν οὖν ὁ Σπαρτιάτης αἰδεῖσθαι γαμετὴν οὖσαν τὴν Ἑλένην, ὑπὲρ ἧς καὶ τὴν στρατείαν ἤθροισεν διόπερ φυλάττεται τὴν πρὸς ἄλλην κοινωνίαν. ὁ δ’ Ἀγαμέμνων ὡς πολυγύναιος ὑπὸ Θερσίτου λοιδορεῖται· πλεῖαί τοι χαλκοῦ κλισίαι, πολλαὶ δὲ γυναῖκες εἰσὶν ἐνὶ κλισίῃς ἐξαίρετοι, ἅς τοι Ἀχαιοὶ πρωτίστῳ δίδομεν. ἀλλ’ οὐκ εἰκός, φησὶν ὁ Ἀριστοτέλης, εἰς χρῆσιν εἶναι τὸ πλῆθος τῶν γυναικῶν, ἀλλ’ εἰς γέρας· ἐπεὶ οὐδὲ τὸν πολὺν οἶνον εἰς τὸ μεθύειν παρεσκευάσατο.

[¶3] But Hercules is the man who appears to have had more wives than any one else, for he was very much addicted to women; and he had them in turn, like a soldier, and a man employed at different times in different countries. And by them he had also a great multitude of children. For, in one week, as Herodorus relates, he relieved the fifty daughters of Thestias of their virginity. Aegeus also was a may of many wives. For, first of all he married the daughter of Hoples, and after her he married one of the daughters of Chalcodous, and giving both of them to his friends, he cohabited with a great many without marriage. Afterwards he took Aethra, the daughter of Pittheus; after her he took Medea. And Theseus, having attempted to ravish Helen, after that carried off Ariadne. Accordingly Istrus, in the fourteenth book of his History of the Affairs of Athens, giving a catalogue of those women who became the wives of Theseus, says that some of them became so out of love, and that some were carried off by force, and some were married in legal marriage. Now by force were ravished Helen, Ariadne, Hippolyta, and the daughters of Cercyon and Sinis; and he legally married Melibœa, the mother of Ajax. And Hesiod say that he married also Hippe and Aegle; on account of whom he broke the oaths which he had sworn to Ariadne, as Cercops tells us And Pherecydes adds Pherebœa. And before ravishing Helen he had also carried off Anaxo from Troy; and after Hippolyta he also had Phædra.

> Greek: ὁ δὲ ʽ Ἡρακλῆς πλείστας δόξας ἐσχηκέναι γυναῖκας ἦν γὰρ φιλογύνης ἀνὰ μέρος αὐτὰς εἶχεν, ὡς ἂν στρατευόμενος καὶ κατὰ διάφορα γιγνόμενος χωρία· ἐξ ὧν καὶ τὸ τῶν τέκνων αὐτῷ πλῆθος ἐγένετο. ἐν ἑπτὰ μέντοι γε ἡμέραις πεντήκοντα διεπαρθένευσε Θεστίου κόρας, ὡς Ἡρόδωρος ἱστορεῖ. πολυγύναιος δ’ ἐγένετο καὶ Αἰγεύς· πρώτην μὲν γὰρ ἔγημε τὴν Ὅπλητος θυγατέρα, μεθ’ ἣν τῶν Χαλκώδοντος μίαν. παραδοὺς δ’ ἀμφοτέρας φίλοις συνῆν πολλαῖς χωρὶς γάμων, ἔπειτα τὴν Πιτθέως ἔλαβεν Αἴθραν, μεθ’ ἣν Μήδειαν. Θησεὺς δὲ Ἑλένην ἁρπάσας ἑξῆς καὶ Ἀριάδνην ἥρπασεν. Ἴστρος γοῦν ἐν τῇ τεσσαρεσκαιδεκάτῃ τῶν Ἀττικῶν καταλέγων τὰς τοῦ Θησέως γενομένας γυναῖκάς φησιν τὰς μὲν αὐτῶν ἐξ ἔρωτος γεγενῆσθαι, τὰς δ’ ἐξ ἁρπαγῆς, ἄλλας δ’ ἐκ νομίμων γάμων ἐξ ἁρπαγῆς μὲν Ἑλένην, Ἀριάδνην, Ἱππολύτην, καὶ τὰς Κερκύονος καὶ Σίνιδος θυγατέρας, νομίμως δ’ αὐτὸν γῆμαι Μελίβοιαν τὴν Αἴαντος μητέρα. Ἡσίοδος δέ φησιν καὶ Ἵππην καὶ Αἴγλην, δι’ ἣν καὶ τοὺς πρὸς Ἀριάδνην ὅρκους παρέβη, ὥς φησι Κέρκωψ. Φερεκύδης δὲ προστίθησι καὶ Φερέβοιαν. πρὸ δὲ τῆς Ἑλένης καὶ ἐκ Τροιζῆνος ἥρπασεν Ἀναξώ. μετὰ δὲ τὴν Ἱππολύτην Φαίδραν ἔσχεν.

[¶4] And Philip the Macedonian did not take any women with him to his wars, as Darius did, whose power was subverted by Alexander. For he used to take about with him three hundred and fifty concubines in all his wars; as Dicæarchus relates in the third book of his Life in Greece. “But Philip,” says he, “was always marrying new wives in war time. For, in the twenty-two years which he reigned, as Satyrus relates in his History of his Life, having married Audata the Illyrian, he had by her a daughter named Cynna; and he also married Phila, a sister of Derdas and Machatas. And wishing to conciliate the nation of the Thessalians, he had children by two Thessalian women; one of whom was Nicesipolis of Pheræ, who brought him a daughter named Thessalonica; and the other was Philenora of Larissa, by whom he had Aridæus. He also acquired the kingdom of the Molossi, when he married Olympias, by whom he had Alexander and Cleopatra. And when he subdued Thrace, there came to him Cithelas, the king of the Thracians, bringing with him Meda his daughter, and many presents: and having married her, he added her to Olympias. And after all these, being violently in love, he married Cleopatra, the sister of Hippostratus and niece of Attalus. And bringing her also home to Olympias, he made all his life unquiet and troubled. For, as soon as this marriage took place, Attalus said, 'Now, indeed, legitimate kings shall be born, and not bastards.' And Alexander having heard this, smote Attalus with a goblet which he had in his hand; and Attalus in return struck him with his cup. And after that Olympias fled to the Molossi; and Alexander fled to the Illyrians. And Cleopatra bore to Philip a daughter who was named Europa.” Euripides the poet, also, was much addicted to women: at all events Hieronymus in his Historical Commentaries speaks as follows,— When some one told Sophocles that Euripides was a woman-hater, 'He may be,' said he, 'in his tragedies, but in his bed he is very fond of women. ' But our married women are not such as Eubulus speaks of in his Female Garland-sellers—
By Jove, we are not painted with vermilion,
Nor with dark mulberry juice, as you are often:
And then, if in the summer you go out,
Two rivulets of dark discoloured hue
Flow from your eyes, and sweat drops from your jaws,
And makes a scarlet furrow down your neck;
And the light hair, which wantons o'er your face,
Seems grey, so thickly is it plastered over.
And Anaxilas, in his Neottis, says—
The man whoe'er has loved a courtesan,
Will say that no more lawless worthless race
Can anywhere be found: for what ferocious
Unsociable she-dragon, what Chimæra,
Though it breathe fire from its mouth, what Charybdis,
What three-headed Scylla, dog o' the sea,
Or hydra, sphinx, or raging lioness,
Or viper, or winged harpy (greedy race),
Could go beyond those most accursed harlots?
There is no monster greater. They alone
Surpass all other evils put together.
And let us now consider them in order:—
First there is Plangon; she, like a chimera,
Scorches the wretched barbarians with fire;
One knight alone was found to rid the world of her,
Who, like a brave man, stole her furniture
And fled, and she despairing, disappear'd.
Then for Sinope's friends, may I not say
That 'tis a hydra they cohabit with?
For she is old: but near her age, and like her,
Greedy Gnathæna flaunts, a twofold evil.
And as for Nannion, in what, I pray,
Does she from Scylla differ? Has she not
Already swallow'd up two lovers, and
Open'd her greedy jaws t' enfold a third?
But he with prosp'rous oar escaped the gulf. '
Then does not Phryne beat Charybdis hollow?
Who swallows the sea-captains, ship and all.
Is not Theano a mere Siren pluck'd?
Their face and voice are woman's, but their legs
Are feather'd like a blackbird's. Take the lot,
'Tis not too much to call them Theban Sphinxes.
For they speak nothing plain, but only riddles;
And in enigmas tell their victims how
They love and dote, and long to be caress'd.
“Would that I had a quadruped,” says one,
That may serve for a bed or easy chair.
“Would that I had a tripod”—“Or a biped,”
That is, a handmaid. And the hapless fool
Who understands these hints, like Œdipus,
If saved at all is saved against his will.
But they who do believe they're really loved
Are much elated, and raise their heads to heaven.
And in a word, of all the beasts on earth
The direst and most treacherous is a harlot.

> Greek: Φίλιππος δ’ ὁ Μακεδὼν οὐκ ἐπήγετο μὲν εἰς τοὺς πολέμους γυναῖκας, ὥσπερ Δαρεῖος ὁ ὑπ’ Ἀλεξάνδρου καταλυθείς, ὃς περὶ τῶν ὅλων πολεμῶν τριακοσίας ἑξήκοντα περιήγετο παλλακάς, ὡς ἱστορεῖ Δικαίαρχος ἐν τρίτῳ περὶ τοῦ τῆς Ἑλλάδος Βίου· ὁ δὲ Φίλιππος αἰεὶ κατὰ πόλεμον ἐγάμει. ἐν ἔτεσι γοῦν εἴκοσι καὶ δυσὶν οἷς ἐβασίλευεν, ὥς φησι Σάτυρος ἐν τῷ περὶ τοῦ Βίου αὐτοῦ, Αὐδάταν Ἰλλυρίδα γήμας ἔσχεν ἐξ αὐτῆς θυγατέρα Κύνναν ἔγημεν δὲ καὶ Φίλαν ἀδελφὴν Δέρδα καὶ Μαχάτα. οἰκειώσασθαι δὲ θέλων καὶ τὸ Θετταλῶν ἔθνος ἐπαιδοποιήσατο ἐκ δύο Θετταλίδων γυναικῶν, ὧν ἡ μὲν ἦν Φεραία Νικησίπολις, ἥτις αὐτῷ ἐγέννησε Θετταλονίκην, ἡ δὲ Λαρισαία Φίλιννα, ἐξ ἧς Ἀρριδαῖον ἐτέκνωσε. προσεκτήσατο δὲ καὶ τὴν Μολοττῶν βασιλείαν γήμας Ὀλυμπιάδα, ἐξ ἧς ἔσχεν Ἀλέξανδρον καὶ Κλεοπάτραν. καὶ τὴν Θρᾴκην δὲ ὅτε εἷλεν, ἧκε πρὸς αὐτὸν Κοθήλας ὁ τῶν Θρᾳκῶν βασιλεὺς ἄγων Μήδαν τὴν θυγατέρα καὶ δῶρα πολλά. γήμας δὲ καὶ ταύτην ἐπεισήγαγεν τῇ Ὀλυμπιάδι. ἐπὶ πάσαις δ’ ἔγημε Κλεοπάτραν ἐρασθεὶς τὴν Ἱπποστράτου μὲν ἀδελφήν, Ἀττάλου δὲ ἀδελφιδῆν καὶ ταύτην ἐπεισάγων τῇ Ὀλυμπιάδι ἅπαντα τὸν βίον τὸν ἑαυτοῦ συνέχεεν. εὐθέως γὰρ ἐν αὐτοῖς τοῖς γάμοις ὁ μὲν Ἄτταλος· νῦν μέντοι γνήσιοι, ἔφη, καὶ οὐ νόθοι βασιλεῖς γεννηθήσονται.᾽ καὶ ὁ Ἀλέξανδρος ἀκούσας ἔβαλεν ᾗ μετὰ χεῖρας εἶχεν κύλικι τὸν Ἄτταλον, ἔπειτα κἀκεῖνος αὐτὸν τῷ ποτηρίῳ. καὶ μετὰ ταῦτα Ὀλυμπιὰς μὲν εἰς Μολοττοὺς ἔφυγεν, Ἀλέξανδρος δ’ εἰς Ἰλλυριούς, καὶ ἡ Κλεοπάτρα δ’ ἐγέννησε τῷ Φιλίππῳ θυγατέρα τὴν κληθεῖσαν Εὐρώπην. φιλογύνης δ’ ἦν καὶ Εὐριπίδης ὁ ποιητής. Ἱερώνυμος γοῦν ἐν Ἱστορικοῖς Ὑπομνήμασίν φησιν οὕτως· εἰπόντος Σοφοκλεῖ τινος ὅτι μισογύνης ἐστὶν Εὐριπίδης, ἔν γε ταῖς τραγῳδίαις, ἔφη ὁ Σοφοκλῆς· ἐπεὶ ἔν γε τῇ κλίνῃ φιλογύνης. αἱ δὲ γαμεταὶ ἡμῶν γυναῖκες οὔκ εἰσι τοιαῦται οἵας Εὔβουλός φησιν ἐν Στεφανοπώλισιν· μὰ Δί᾽ οὐχὶ περιπεπλασμέναι ψιμυθίοις οὐδ’ ὥσπερ ὑμεῖς συκαμίνῳ τὰς γνάθους κεχριμέναι. κἂν ἐξίητε τοῦ θέρους, ἀπὸ τῶν μὲν ὀφθαλμῶν ὑδρορρόαι δύο ῥέουσι μέλανος, ἐκ δὲ τῶν γνάθων ἱδρὼς ἐπὶ τὸν τράχηλον ἄλοκα μιλτώδη ποιεῖ, ἐπὶ τῷ προσώπῳ δ’ αἱ τρίχες φορούμεναι εἴξασι πολιαῖς, ἀνάπλεῳ ψιμυθίου. Ἀναξίλας δ’ ἐν Νεοττίδι φησίν
ὅστις ἀνθρώπων ἑταίραν ἠγάπησε πώποτε,, οὗτος οὐ γένος δύναιτ᾽. ἂν παρανομώτερον φράσαι. τίς γὰρ ἢ δράκαιν’ ἄμικτος ἢ Χίμαιρα πυρπνόος ἢ Χάρυβδις ἢ τρίκρανος Σκύλλα, ποντία κύων, Σφίγξ, Ὕδρα, λέαιν᾽, ἔχιδνα, πτηνὰ θ’ Ἁρπυιῶν γένη, εἰς ὑπερβολὴν ἀφῖκται τοῦ καταπτύστου γένους; οὐκ ἔνεσθ’· αὗται δ’ ἁπάντων ὑπερέχουσι τῶν κακῶν. ἔστι δὲ σκοπεῖν ἀπ’ ἀρχῆς πρῶτα μὲν τὴν Πλαγγόνα, ἥτις ὥσπερ ἡ Χίμαιρα πυρπολεῖ τοὺς βαρβάρους εἷς μόνος δ’ ἱππεύς τις αὐτῆς τὸν βίον παρείλετο· πάντα τὰ σκεύη γὰρ ἕλκων ᾤχετ’ ἐκ τῆς οἰκίας, οἱ Σινώπῃ δ’ αὖ συνόντες οὐχ Ὕδρᾳ σύνεισι νῦν; γραῦς μὲν αὐτή, παραπέφυκε δ’ ἡ Γνάθαινα πλησίον, ὥστ’ ἀπαλλαγεῖσι ταύτης ἔστι διπλάσιον κακόν, ἡ δὲ Νάννιον τί νυνὶ διαφέρειν Σκύλλης δοκεῖ; οὐ δύ’ ἀποπνίξασ’ ἑταίρους τὸν τρίτον θηρεύεται ἔτι λαβεῖν, ἀλλ’ ἐξέπαισε πορθμὶς ἐλατίνῳ πλάτῃ· δὲ Φρύνη τὴν Χάρυβδιν οὐχὶ πόρρω που ποιεῖ, τόν τε ναύκληρον λαβοῦσα καταπέπωκ’ αὐτῷ σκάφει. ἡ Θεανὼ δ’ οὐχὶ Σειρήν ἐστιν ἀποτετιλμένη; βλέμμα καὶ φωνὴ γυναικός, τὰ σκέλη δὲ κοψίχου. Σφίγγα Θηβαίαν δὲ πάσας ἔστι τὰς πόρνας καλεῖν, αἳ λαλοῦσ’ ἁπλῶς μὲν οὐδέν, ἀλλ’ ἐν αἰνιγμοῖς τισιν, ὡς ἐρῶσι καὶ φιλοῦσι καὶ σύνεισιν ἡδέως. εἶτα τετράπους μοι γένοιτο, φησί, σκίμπους ἢ θρόνος, εἶτα δὴ τρίπους τις, εἶτα, φησί, παιδίσκη δίπους. εἶθ’ ὁ μὲν γνοὺς ταῦτ’ ἀπῆλθεν εὐθὺς ὥσπερ Οἰδίπους, οὐδ’ ἰδεῖν δόξας ἐκείνην, σῴζεται δ’ ἄκων μόνος, οἱ δ’ ἐρᾶσθαι προσδοκῶντες εὐθὺς εἰσιν ἠρμένοι καὶ φέρονθ’ ὑψοῦ πρὸς αἴθραν. συντεμόντι δ’ οὐδὲ ἓν ἔσθ’ ἑταίρας ὅσα περ ἔστιν θηρί’ ἐξωλέστερον.

[¶5] After Laurentius had said all this, Leonidas, finding fault with the name of wife (γαμετὴ), quoted these verses out of the Soothsayers of Alexis— Oh wretched are we husbands, who have sold
All liberty of life, all luxury,
And live as slaves of women, not as freemen.
We say we have a dowry; do we not
Endure the penalty, full of female bile,
Compared to which the bile of man's pure honey?
For men, though injured, pardon: but the women
First injure us, and then reproach us more;
They rule those whom they should not; those they should
They constantly neglect. They falsely swear;
They have no single hardship, no disease;
And yet they are complaining without end.
And Xenarchus, in his Sleep, says—
Are then the grasshoppers not happy, say you?
When they have wives who cannot speak a word.
And Philetærus, in his Corinthiast, says—
O Jupiter, how soft and bland an eye
The lady has! 'Tis not for nothing we
Behold the temple of Hetæra here;
But there is not one temple to a wife
Throughout the whole of Greece.
And Amphis says in his Athamas—
Is not a courtesan much more good-humour'd
Than any wedded wife? No doubt she is,
And 'tis but natural; for she, by law,
Thinks she's a right to sulk and stay at home:
But well the other knows that 'tis her manners
By which alone she can retain her friends;
And if they fail, she must seek out some others.

> Greek: τοιαῦτα πολλὰ τοῦ Λαρηνσίου λέγοντος ὁ Λεωνίδης ψέγων τὸ τῆς γαμετῆς ὄνομα τὰ ἐκ τῶν Μάντεων ᾽ Ἀλέξιδος προηνέγκατο ταυτὶ τῶν ἐπῶν ὦ δυστυχεῖς ἡμεῖς γαμέται πεπρακότες τὴν τοῦ βίου παρρησίαν καὶ τὴν τρυφήν, γυναιξὶ δοῦλοι ζῶμεν ἀντ’ ἐλευθέρων. ἔπειτ’ ἔχειν προῖκ᾽, οὐχὶ τιμὴν πάσχομεν; πικράν γε καὶ μεστὴν γυναικείας χολῆς, ἡ τῶν γὰρ ἀνδρῶν ἐστι πρὸς ἐκείνην μέλι. οἱ μέν γε συγγνώμην ἔχουσ’ ἀδικούμενοι, αὗται δ’ ἀδικοῦσαι καὶ προσεγκαλοῦσ’ ἔτι ὧν οὐκ ἐχρῆν ἄρχουσιν, ὧν δ’ ἄρχειν ἐχρῆν ἀμελοῦσιν, ἐπιορκοῦσιν, οὐδὲ ἓν κακὸν ἔχουσι καὶ κάμνειν λέγουσ’ ἑκάστοτε. Ξέναρχος δ’ ἐν Ὕπνῳ φησὶν εἶτ’ εἰσὶν οἱ τέττιγες οὐκ εὐδαίμονες, ὧν ταῖς γυναιξὶν οὐδ’ ὁτιοῦν φωνῆς ἔνι; Φιλέταιρος Κορινθιαστῇ· ὡς τακερόν, ὦ Ζεῦ, καὶ μαλακὸν τὸ βλέμμ’ ἔχει, οὐκ ἐτὸς Ἑταίρας ἱερόν ἐστι πανταχοῦ, ἀλλ’ οὐχὶ γαμετῆς οὐδαμοῦ τῆς Ἑλλάδος. Ἄμφις δ’ ἐν Ἀθάμαντι· εἶτ’ οὐ γυναικός ἐστιν εὐνοικώτερον γαμετῆς ἑταίρα; πολύ γε καὶ μάλ’ εἰκότως. ἡ μὲν νόμῳ γὰρ καταφρονοῦσ’ ἔνδον μένει, ἡ δ’ οἶδεν ὅτι ἢ τοῖς τρόποις ὠνητέος ἄνθρωπός ἐστιν ἢ πρὸς ἄλλον ἀπιτέον.

[¶6] And Eubulus, in his Chrysille, says—
May that man, fool as he is, who marries
A second wife, most miserably perish;
Him who weds one, I will not blame too much,
For he knew little of the ills he courted.
But well the widower had proved all
The ills which are in wedlock and in wives.
And a little further on he says—
O holy Jove, may I be quite undone,
If e'er I say a word against the women,
The choicest of all creatures. And suppose
Medea was a termagant,—what then?
Was not Penelope a noble creature?
If one should say, “Just think of Clytæmnestra,”
I meet him with Alcestis chaste and true.
Perhaps he'll turn and say no good of Phædra;
But think of virtuous.... who?.... Alas, alas!
I cannot recollect another good one,
Though I could still count bad ones up by scores.
And Aristophon, in his Callonides, says—
May he be quite undone, he well deserves it,
Who dares to marry any second wife;
A man who marries once may be excused;
Not knowing what misfortune he was seeking.
But he who, once escaped, then tries another,
With his eyes open seeks for misery.
And Antiphanes, in his Philopator, says—
A. He's married now.
B. How say you? do you mean
He's really gone and married-when I left him,
Alive and well, possess'd of all his senses?
And Menander, in his Woman carrying the Sacred Vessel of Minerva, or the Female Flute-player, says—
A. You will not marry if you're in your senses
When you have left this life. For I myself
Did marry; so I recommend you not to.
B. The matter is decided—the die is cast.
A. Go on then. I do wish you then well over it;
But you are taking arms, with no good reason,
Against a sea of troubles. In the waves
Of the deep Libyan or Aegean sea
Scarce three of thirty ships are lost or wreck'd;
But scarcely one poor husband 'scapes at all.
And in his Woman Burnt he says—
Oh, may the man be totally undone
Who was the first to venture on a wife;
And then the next who follow'd his example;
And then the third, and fourth, and all who followed.
And Carcinus the tragedian, in his Semele (which begins, “O nights”), says—
O Jupiter, why need one waste one's words
In speaking ill of women? for what worse
Can he add, when he once has call'd them women?

> Greek: Εὔβουλος δ’ ἐν Χρυσίλλᾳ ` κακὸς κακῶς ἀπόλοιθ’ ὅστις γυναῖκα δεύτερος ἔγημε· τὸν γὰρ πρῶτον οὐκ ἐρῶ κακῶς, ὁ μὲν γὰρ ἦν ἄπειρος, οἶμαι, τοῦ κακοῦ, ὁ δ’ οἷον ἦν γυνὴ κακὸν πεπυσμένος. καὶ προελθών φησιν ὦ Ζεῦ πολυτίμητ᾽, εἶτ’ ἐγὼ κακῶς ποτε· ἐρῶ γυναῖκας; νὴ Δί᾽ ἀπολοίμην ἄρα, πάντων ἄριστον κτημάτων, εἰ δ’ ἐγένετο κακὴ γυνὴ Μήδεια, Πηνελόπη δὲ γε μέγα πρᾶγμ᾽. ἐρεῖ τις ὡς Κλυταιμνήστρα κακὴ Ἄλκηστιν ἀντέθηκα χρηστήν. ἀλλ’ ἴσως Φαίδραν ἐρεῖ κακῶς τις· ἀλλὰ νὴ Δία χρηστή τις ἦν μέντοι—τίς; οἴμοι δείλαιος, ταχέως γέ μ’ αἱ χρησταὶ γυναῖκες ἐπέλιπον, τῶν δ’ αὖ πονηρῶν ἔτι λέγειν πολλὰς ἔχω. Ἀριστοφῶν δ’ ἐν Καλλωνίδῃ· κακὸς κακῶς ἀπόλοιθ’ ὁ γήμας δεύτερος θνητῶν, ὁ μὲν γὰρ πρῶτος οὐδὲν ἠδίκει· οὔπω γὰρ εἰδὼς οὗτος οἷον ἦν κακὸν ἐλάμβανεν γυναῖχ’ ὁ δ’ ὕστερον λαβὼν εἰς προὖπτον εἰδὼς αὑτὸν ἐνέβαλεν κακόν. καὶ Ἀντιφάνης ἐν Φιλοπάτορι· γεγάμηκε δήπου. β. τί σὺ λέγεις; ἀληθινῶς γεγάμηκεν, ὃν ἐγὼ ζῶντα περιπατοῦντά τε κατέλιπον; Μένανδρος δ’ ἐν Ἀρρηφόρῳ ἢ Αὐλητρίδι· οὐ γαμεῖς, ἂν νοῦν ἔχῃς, τοῦτον καταλείπων τὸν βίον. γεγάμηκα γὰρ αὐτός· διὰ τοῦτό σοι παραινῶ μὴ γαμεῖν. β. δεδογμένον τὸ πρᾶγμ’ ἀνερρίφθω κύβος. α. πέραινε, σωθείης δέ· νῦν ἀληθινὸν εἰς πέλαγος αὑτὸν ἐμβαλεῖς γὰρ πραγμάτων, οὐ Λιβυκὸν οὐδ’ Αἰγαῖον …, οὗ τῶν τριάκοντ’ οὐκ ἀπόλλυται τρία πλοιάρια· γήμας δ’ οὐδὲ εἷς σέσωσθ’ ὅλως. ἐν δὲ Ἐμπιμπραμένῃ· ἐξώλης ἀπόλοιθ’ ὅστις ποτὲ ὁ πρῶτος ἦν γήμας, ἔπειθ’ ὁ δεύτερος, εἶθ’ ὁ τρίτος, εἶθ’ ὁ τέταρτος, εἶθ’ ὁ Μεταγένης. Καρκίνος δ’ ὁ τραγικὸς ἐν Σεμέλῃ, ἧς ἀρχὴ ὦ νύκτες, φησὶν ὦ Ζεῦ, τί χρὴ γυναῖκας ἐξειπεῖν κακόν; ἀρκοῦν ἂν εἴη κἂν γυναῖκ’ εἴπῃς μόνον.

[¶7] But, above all other cases, those who when advanced in years marry young wives, do not perceive that they are running voluntarily into danger, which every one else foresees plainly; and that, too, though the Megarian poet has given them this warning:—
A young wife suits not with an aged husband;
For she will not obey the pilot's helm
Like a well-managed boat; nor can the anchor
Hold her securely in her port, but oft
She breaks her chains and cables in the night,
And headlong drives into another harbour.
And Theophilus, in his Neoptolemus, says—
A young wife does not suit an old man well;
For, like a crazy boat, she not at all
Answers the helm, but slips her cable off
By night, and in some other port is found.

> Greek: οὐκ αἰσθάνονται δ’ οὐδ’ οἱ παρ’ ἠλικίαν νέας ἀγόμενοι γυναῖκας εἰς προὖπτον κακὸν αὑτοὺς ἐμβάλλοντες, καίτοι τοῦ Μεγαρικοῦ ποιητοῦ παραινέσαντος αὐτοῖς· οὔ τοι σύμφορόν ἐστι γυνὴ νέα ἀνδρὶ γέροντι· οὐ γὰρ πηδαλίῳ πείθεται ὡς ἄκατος, οὐδ’ ἄγκυραι ἔχουσιν ἀπορρήξασα δὲ δεσμὰ πολλάκις ἐκ νυκτῶν ἄλλον ἔχει λιμένα. καὶ Θεόφιλος δὲ ἐν Νεοπτολέμῳ ἔφη· οὐ σύμφορον νέα ᾽ στὶ πρεσβύτῃ γυνή. ὥσπερ γὰρ ἄκατος οὐδὲ μικρὸν πείθεται ἑνὶ πηδαλίῳ, τὸ πεῖσμ᾽· ἀπορρήξασα δὲ ἐκ νυκτὸς ἕτερον λιμέν’ ἔχουσ’ ἐξευρέθη.

[¶8] And I do not think that any of you are ignorant, my friends, that the greatest wars have taken place on account of women:—the Trojan war on account of Helen; the plague which took place in it was on account of Chryseis; the anger of Achilles was excited about Briseis; and the war called the Sacred War, on account of another wife (as Duris relates in the second book of his History), who was a Theban by birth, by name Theano, and who was carried off by some Phocian. And this war also lasted ten years, and in the tenth year was brought to an end by the cooperation of Philip; for by his aid the Thebans took Phocis. The war, also, which is called the Crissæan War (as Callisthenes tells us in his account of the Sacred War), when the Crissæans made war upon the Phocians, lasted ten years; and it was excited on this account,—because the Crissæans carried off Megisto, the daughter of Pelagon the Phocian, and the daughters of the Argives, as they were returning from the Pythian temple: and in the tenth year Crissa was taken. And whole families also have been ruined owing to women;— for instance, that of Philip, the father of Alexander, was ruined on account of his marriage with Cleopatra; and Hercules was ruined by his marriage with Iole, the daughter of Eurytus; and Theseus on account of his marriage with Phædra, the daughter of Minos; and Athamas on account of his marriage with Themisto, the daughter of Hypseus; and Jason on account of his marriage with Glauce, the daughter of Creon; and Agamemnon on account of Cassandra. And the expedition of Cambyses against Egypt (as Ctesias relates) took place on account of a woman; for Cambyses, having heard that Egyptian women were far more amorous than other women, sent to Amasis the king of the Egyptians, asking him for one of his daughters in marriage. But he did not give him one of his own daughters, thinking that she would not be honoured as a wife, but only treated as a concubine; but he sent him Nitetis, the daughter of Apries. And Apries had been deposed from the sovereignty of Egypt, because of the defeats which had been received by him from the Cyreneans; and afterwards he had been put to death by Amasis. Accordingly, Cambyses, being much pleased with Nitetis, and being very violently in love with her, learns the whole circumstances of the case from her; and she entreated him to avenge the murder of Apries, and persuaded him to make war upon the Egyptians. But Dinon, in his History of Persia, and Lynceas of Naucratis, in the third book of his History of Egypt, say that it was Cyrus to whom Nitetis was sent by Amasis; and that she was the mother of Cambyses, who made this expedition against Egypt to avenge the wrongs of his mother and her family. But Duris the Samian says that the first war carried on by two women was that between Olympias and Eurydice; in which Olympias advanced something in the manner of a Bacchanalian, with drums beating; but Eurydice came forward armed like a Macedonian soldier, having been already accustomed to war and military habits at the court of Cynnane the Illyrian.

> Greek: οὐδένα δὲ ὑμῶν ἀγνοεῖν οἴομαι, ἄνδρες φίλοι, ὅτι καὶ οἱ μέγιστοι πόλεμοι διὰ γυναῖκας ἐγένοντο. ὁ Ἰλιακὸς δι’ Ἑλένην, ὁ λοιμὸς διὰ Χρυσηίδα, Ἀχιλλέως μῆνις διὰ Βρισηίδα· καὶ ὁ ἱερὸς δὲ καλούμενος πόλεμος δι’ ἑτέραν γαμετήν, φησὶν Δοῦρις ἐν δευτέρᾳ Ἰστοριῶν, Θηβαίαν γένος, ὄνομα Θεανώ, ἁρπασθεῖσαν ὑπὸ Φωκέως τινός, δεκαετὴς δὲ καὶ οὗτος γενόμενος τῷ δεκάτῳ ἔτει Φιλίππου συμμαχήσαντος πέρας ἔσχεν τότε γὰρ εἷλον οἱ Θηβαῖοι τὴν Φωκίδα, καὶ ὁ Κρισαικὸς δὲ πόλεμος ὀνομαζόμενος, ὥς φησι Καλλισθένης ἐν τῷ περὶ τοῦ Ἱεροῦ Πολέμου, ὅτε Κιρραῖοι πρὸς Φωκεῖς ἐπολέμησαν, δεκαέτης ἦν, ἁρπασάντων Κιρραίων τὴν Πελάγοντος τοῦ Φωκέως θυγατέρα Μεγιστὼ καὶ τὰς Ἀργείων θυγατέρας ἐπανιούσας ἐκ τοῦ Πυθικοῦ ἱεροῦ, δεκάτῳ δὲ ἔτει ἑάλω καὶ ἡ Κίρρα, ἀνετράπησαν δὲ καὶ ὅλοι οἶκοι διὰ γυναῖκας· ὁ Φιλίππου τοῦ Ἀλεξάνδρου πατρὸς διὰ τὸν Κλεοπάτρας γάμον, ὁ ʽ Ἡρακλέους διὰ τὴν Ἰόλης ἐπιγαμίαν τῆς Εὐρύτου θυγατρός, ὁ Θησέως διὰ τὴν Φαίδρας τῆς Μίνωος, ὁ Ἀθάμαντος διὰ τὸν Θεμιστοῦς τῆς Ὑψέως, ὁ Ἰάσονος διὰ τὸν Γλαύκης τῆς Κρέοντος, ὁ Ἀγαμέμνονος διὰ Κασσάνδραν, καὶ ἡ ἐπ’ Αἴγυπτον δὲ Καμβύσου στρατεία, ὥς φησι Κτησίας, διὰ γυναῖκα ἐγένετο. ὁ γὰρ Καμβύσης πυνθανόμενος τὰς Αἰγυπτίας γυναῖκας ἐν ταῖς συνουσίαις διαφέρειν τῶν ἄλλων ἔπεμψεν πρὸς Ἄμασιν τὸν Αἰγυπτίων βασιλέα, μίαν αἰτῶν πρὸς γάμον τῶν θυγατέρων, ὁ δὲ τῶν μὲν ἑαυτοῦ οὐκ ἔδωκεν, ὑπονοήσας μὴ γυναικὸς ἕξειν αὐτὴν τιμὴν ἀλλὰ παλλακίδος· ἔπεμψε δὲ τὴν Ἀπρίου θυγατέρα Νειτῆτιν. ὁ δὲ Ἀπρίας ἐκπεπτώκει τῆς Αἰγυπτίων βασιλείας διὰ τὴν γενομένην ἧτταν πρὸς Κυρηναίους καὶ ἀνῄρητο ὑπὸ Ἀμάσιδος. ἡσθεὶς οὖν ὁ Καμβύσης τῇ Νειτήτιδι καὶ σφόδρα ἐρεθισθεὶς ἐκμανθάνει παρ’ αὐτῆς τὰ πάντα καὶ δεηθείσης ἐκδικῆσαι τοῦ Ἀπρίου τὸν φόνον πείθεται πολεμῆσαι Αἰγυπτίοις. Δίνων δ’ ἐν τοῖς Περσικοῖς καὶ Λυκέας ὁ Ναυκρατίτης ἐν τρίτῃ Αἰγυπτιακῶν τὴν Νειτῆτιν Κύρῳ πεμφθῆναί φασιν ὑπὸ Ἀμάσιδος· ἐξ ἧς γεννηθῆναι τὸν Καμβύσην, ὃν ἐκδικοῦντα τῇ μητρὶ ἐπ’ Αἴγυπτον ποιήσασθαι στρατείαν. Δοῦρις δ’ ὁ Σάμιος καὶ πρῶτον· γενέσθαι πόλεμόν φησι δύο γυναικῶν τὸν Ὀλυμπιάδος καὶ Εὐρυδίκης· ἐν ᾧ τὴν μὲν βακχικώτερον μετὰ τυμπάνων προελθεῖν, τὴν δ’ Εὐρυδίκην Μακεδονικῶς καθωπλισμένην, ἀσκηθεῖσαν τὰ πολεμικὰ παρά Κύννῃ τῇ Ἰλλυρίδι.

[¶9] Now, after this conversation, it seemed good to the philosophers who were present to say something themselves about love and about beauty: and so a great many philosophical sentiments were uttered; among which, some quoted some of the songs of the dramatic philosopher, Euripides,— some of which were these:—
Love, who is wisdom's pupil gay,
To virtue often leads the way:
And this great god
Is of all others far the best for man;
For with his gentle nod
He bids them hope, and banishes all pain.
May I be ne'er mixed up with those who scorn
To own his power, and live forlorn,
Cherishing habits all uncouth.
I bid the youth
Of my dear country ne'er to flee from Love,
But welcome him, and willing subjects prove.
And some one else quoted from Pindar—
Let it be my fate always to love,
And to obey Love's will in proper season.
And some one else added the following lines from Euripides—
But you, O mighty Love, of gods and men
The sovereign ruler, either bid what's fair
To seem no longer fair; or else bring aid
To hapless lovers whom you've caused to love,
And aid the labours you yourself have prompted.
If you do this, the gods will honour you;
But if you keep aloof, you will not even
Retain the gratitude which now they feel
For having learnt of you the way to love.

> Greek: ἐπὶ τούτοις τοῖς λόγοις ἔδοξε τοῖς παροῦσι τῶν φιλοσόφων περὶ τοῦ ἔρωτος καὶ αὐτούς τι εἰπεῖν καὶ περὶ κάλλους, καὶ ἐλέχθησαν λόγοι φιλόσοφοι πάμπολλοι· ἐν οἷς τινες καὶ ἐμνημόνευσαν τοῦ σκηνικοῦ φιλοσόφου Εὐριπίδου ᾀσμάτων, ὧν ἦν καὶ τάδε· παίδευμα δ’ Ἔρως σοφίας, ἀρετῆς πλεῖστον ὑπάρχει, καὶ προσομιλεῖν οὗτος ὁ δαίμων πάντων ἥδιστος ἔφυ θνητοῖς. καὶ γὰρ ἄλυπον τέρψιν τιν’ ἔχων εἰσἐλπίδ’ ἄγει. τοῖς δ’ ἀτελέστοις τῶν τοῦδε πόνων μήτε συνείην χωρὶς τ’ ἀγρίων ναίοιμι τρόπων, τὸ δ’ ἐρᾶν προλέγω τοῖσι νέοισιν μή ποτε φεύγειν, χρῆσθαι δ’ ὀρθῶς ὅταν ἔλθῃ. καὶ κατὰ τὸν Πίνδαρον δὲ ἄλλος τις ἔφη· εἴη καὶ ἐρᾶν καὶ ἔρωτι χαρίζεσθαι κατὰ καιρόν. ἕτερος δέ τις προσέθηκε τῶν Εὐριπίδου τάδε· σὺ δ᾽, ὦ τύραννε θεῶν τε κἀνθρώπων Ἔρως, ἢ μὴ δίδασκε τὰ καλὰ φαίνεσθαι καλὰ ἢ τοῖς ἐρῶσιν ὧν σὺ δημιουργὸς εἶ μοχθοῦσι μόχθους εὐτυχῶς συνεκπόνει. καὶ ταῦτα μὲν δρῶν τίμιος θνητοῖς ἔσῃ, μὴ δρῶν δ’ ὑπ’ αὐτοῦ τοῦ διδάσκεσθαι φιλεῖν ἀφαιρεθήσῃ χάριτας αἷς τιμῶσί σε.

[¶10] And Pontianus said that Zeno the Cittiæan thought that Love was the God of Friendship and Liberty, and also that he was the great author of concord among men; but that he had no other office. On which account, he says in his Polity, that Love is a God, being one who cooperates in securing the safety of the city. And the philosophers, also, who preceded him considered Love a venerable Deity, removed from everything discreditable: and this is plain from their having set up holy statues in his honour in their Gymnasia, along with those of Mercury and Hercules—the one of whom is the patron of eloquence, and the other of valour. And when these are united, friendship and unanimity are engendered; by means of which the most perfect liberty is secured to those who excel in these practices. But the Athenians were so far from thinking that Love presided over the gratification of the mere sensual appetites, that, though the Academy was manifestly consecrated to Minerva, they yet erected in that place also a statue of Love, and sacrificed to it. The Thespians also celebrate Erotidia, or festivals of Love, just as the Athenians do Athenæa, or festivals of Minerva, and as the Eleans celebrate the Olympian festivals, and the Rhodians the Halæan. And in the public sacrifices, everywhere almost, Love is honoured. And the Lacedæmonians offer sacrifices to Love before they go to battle, thinking that safety and victory depend on the friendship of those who stand side by side in the battle array. And the Cretans, in their line of battle, adorn the handsomest of their citizens, and employ them to offer sacrifices to Love on behalf of the state, as Sosicrates relates. And the regiment among the Thebans which is called the Sacred Band, is wholly composed of mutual lovers, indicating the majesty of the God, as these men prefer a glorious death to a shameful and dis- creditable life. But the Samians (as Erxias says, in his History of Colophon), having consecrated a gymnasium to Love, called the festival which was instituted in his honour the Eleutheria, or Feast of Liberty; and it was owing to this God, too, that the Athenians obtained their freedom. And the Pisistratidæ, after their banishment, were the first people who ever endeavoured to throw discredit on the events which took place through his influence.

> Greek: Ποντιανὸς δὲ Ζήνωνα ἔφη τὸν Κιτιέα ὑπολαμβάνειν τὸν Ἔρωτα θεὸν εἶναι φιλίας καὶ ὁμονοίας, ἔτι δὲ καὶ ἐλευθερίας παρασκευαστικόν, ἄλλου δὲ οὐδενός. διὸ καὶ ἐν τῇ Πολιτείᾳ ἔφη τὸν Ἔρωτα θεὸν εἶναι συνεργὸν ὑπάρχοντα πρὸς τὴν τῆς πόλεως σωτηρίαν. ὅτι δὲ καὶ οἱ τούτου πρεσβύτεροι κατὰ φιλοσοφίαν σεμνόν τινα τὸν Ἔρωτα καὶ παντὸς αἰσχροῦ κεχωρισμένον ᾔδεσαν δῆλον ἐκ τοῦ κατὰ τὰ γυμνάσια αὐτὸν συνιδρῦσθαι Ἑρμῇ καὶ Ἡρακλεῖ, τῷ μὲν λόγου, τῷ δ’ ἀλκῆς προεστῶτι ὧν ἑνωθέντων φιλία τε καὶ ὁμόνοια γεννᾶται, δι’ ὧν ἡ καλλίστη ἐλευθερία τοῖς ταῦτα - μετιοῦσιν συναύξεται· Ἀθηναῖοι δὲ τοσοῦτον ἀπέσχον τοῦ συνουσίας τινὸς διαλαβεῖν προεστάναι τὸν Ἔρωτα ὥστε τῆς ᾽ Ἀκαδημίας ἐκδήλως τῇ Ἀθηνᾷ καθιερωμένης αὐτόθι τὸν Ἔρωτα ἱδρυσάμενοι συνθύουσιν αὐτῷ. Θεσπιεῖς τε τὰ Ἐρωτίδια τιμῶσιν καθάπερ Ἀθήναια Ἀθηναῖοι καὶ Ὀλύμπια Ἠλεῖοι Ῥόδιοί τε τὰ Ἁλίεια. καὶ ἐν ταῖς δημοτελέσι δὲ σπονδαῖς ὡς ἐπίπαν ὁ Ἔρως τιμᾶται. Λακεδαιμόνιοι δὲ πρὸ τῶν παρατάξεων Ἔρωτι προθύονται, ὡς ἐν τῇ τῶν παραταττομένων φιλίᾳ κειμένης τῆς σωτηρίας τε καὶ νίκης, καὶ Κρῆτες δ’ ἐν ταῖς παρατάξεσι τοὺς καλλίστους τῶν πολιτῶν κοσμήσαντες διὰ τούτων θύουσι τῷ Ἔρωτι, ὡς Σωσικράτης ἱστορεῖ. ὁ δὲ παρὰ Θηβαίοις ἱερὸς λόχος καλούμενος συνέστηκεν ἐξ ἐραστῶν καὶ ἐρωμένων, τὴν τοῦ θεοῦ σεμνότητα ἐμφαίνων, ἀσπαζομένων θάνατον ἔνδοξον ἀντ᾽ αἰσχροῦ καὶ ἐπονειδίστου βίου. Σάμιοι δέ, ὥς φησιν Ἐρξίας ἐν Κολοφωνιακοῖς, γυμνάσιον ἀναθέντες τῷ Ἔρωτι τὴν διὰ τοῦτον ἀγομένην ἑορτὴν Ἐλευθέρια προσηγόρευσαν δι’ ὃν θεὸν καὶ Ἀθηναῖοι ἐλευθερίας ἔτυχον, καὶ οἱ Πεισιστρατίδαι ἐκπεσόντες ἐπεχείρησαν διαβάλλειν πρῶτοι τὰς περὶ τὸν θεὸν τοῦτον πράξεις.

[¶11] After this had been said, Plutarch cited the following passage from the Phædrus of Alexis:—
As I was coming from Piræus lately,
In great perplexity and sad distress,
I fell to thoughts of deep philosophy.
And first I thought that all the painters seem
Ignorant of the real nature of Love;
And so do all the other artists too,
Whoe'er make statues of this deity:,
For he is neither male nor female either;
Again, he is not God, nor yet is he man:
He is not foolish, nor yet is he wise;
But he's made up of all kinds of quality,
And underneath one form bears many natures.
His courage is a man's; his cowardice
A very woman's. Then his folly is
Pure madness, but his wisdom a philosopher's;
His vehemence is that of a wild beast,
But his endurance is like adamant;
His jealousy equals any other god's.
And I, indeed,—by all the gods I swear,—
Do not myself precisely understand him;
But still he much resembles my description,
Excepting in the name.
And Eubulus, or Ararus, in his Campylion, says—
What man was he, what modeller or painter,
Who first did represent young Love as wing'd?
He was a man fit only to draw swallows,
Quite ignorant of the character of the god.
For he's not light, nor easy for a man
Who's once by him been master'd, to shake off
But he's a heavy and tenacious master.
How, then, can he be spoken of as wing'd?
The man's a fool who such a thing could say.
And Alexis, in his Man Lamenting, says—
For this opinion is by all the Sophists
Embraced, that Love is not a winged god;
But that the winged parties are the lovers,
And that he falsely bears this imputation:
So that it is out of pure ignorance
That painters clothe this deity with wings.

> Greek: τούτων λεχθέντων ὁ Πλούταρχος ἀπεμνημόνευσε τῶν ἐκ Φαίδρου Ἀλέξιδος· πορευομένῳ δ’ ἐκ Πειραιῶς ὑπὸ τῶν κακῶν καὶ τῆς ἀπορίας φιλοσοφεῖν ἐπῆλθέ μοι. καί μοι δοκοῦσιν ἀγνοεῖν οἱ ζωγράφοι τὸν Ἔρωτα, συντομώτατον δ’ εἰπεῖν, ὅσοι τοῦ δαίμονος τούτου ποιοῦσιν εἰκόνας, ἐστὶν γὰρ οὔτε θῆλυς οὔτ’ ἄρσην, πάλιν οὔτε θεὸς οὔτ’ ἄνθρωπος, οὔτ᾽ ἀβέλτερος οὔτ’ αὖθις ἔμφρων, ἀλλὰ συνενηνεγμένος πανταχόθεν, ἑνὶ τύπῳ τε πόλλ’ εἴδη φέρων, ἡ τόλμα μὲν γὰρ ἀνδρός, ἀνδρός δειλία γυναικός, ἡ δ’ ἄνοια μανίας, ὁ δὲ λόγος φρονοῦντος, ἡ σφοδρότης δὲ θηρός, ὁ δὲ πόνος ἀδάμαντος, ἡ φιλοτιμία δὲ δαίμονος. καὶ ταῦτ’ ἐγώ, μὰ τὴν Ἀθηνᾶν καὶ θεούς, οὐκοἶδ’ ὅ τι ἐστίν, ἀλλ’ ὅμως ἔχει γέ τι τοιοῦτον, ἐγγὺς τ’ εἰμὶ τοῦ νοήματος. Εὔβουλος δ’ ἢ Ἀραρὼς ἐν Καμπυλίωνι· τίς ἦν ὁ γράψας πρῶτος ἀνθρώπων ἄρα ἢ κηροπλαστήσας Ἔρωθ᾽ ὑπόπτερον; ὡς οὐδὲν ᾔδει πλὴν χελιδόνας γράφειν, ἀλλ’ ἦν ἄπειρος τῶν τρόπων τῶν τοῦ θεοῦ, ἐστὶν γὰρ οὔτε κοῦφος οὔτε ῥᾴδιος ἀπαλλαγῆναι τῷ φέροντι τὴν νόσον, βαρὺς δὲ κομιδῇ. πῶς ἂν οὖν ἔχοι πτερὰ τοιοῦτο πρᾶγμα; λῆρος, εἰ κἄφησέ τις. Ἄλεξις δ’ ἐν Ἀποκοπτομένῳ· λέγεται γὰρ λόγος ὑπὸ τῶν σοφιστῶν μὴ πέτεσθαι τὸν θεὸν τὸν Ἔρωτα, τοὺς δ’ ἐρῶντας· αἰτίαν δ’ ἔχειν ἐκεῖνον ἄλλως, ἠγνοηκότας τοὺς γραφεῖς ἔχοντα πτέρυγας αὐτὸν ζωγραφεῖν.

[¶12] And Theophrastus, in his book on Love, says that Chseremon the tragedian said in one of his plays, that—
As wine adapts itself to the constitution
Of those who drink it, so likewise does Love
Who, when he's moderately worshipp'd,
Is mild and manageable; but if loosed
From moderation, then is fierce and troublesome. On which account the same poet afterwards, distinguishing his powers with some felicity, says—
For he doth bend a double bow of beauty,
And sometimes men to fortune leads,
But sometimes overwhelms their lives
With trouble and confusion. But the same poet also, in his play entitled The Wounded Man, speaks of people in love in this manner:—
Who would not say that those who love alone
Deserve to be consider'd living men?
For first of all they must be skilful soldiers,
And able to endure great toil of body,
And to stick close to th' objects of their love:
They must be active, and inventive too,
Eager, and fertile in expedients,
And prompt to see their way in difficulties. And Theophilus, in his Man fond of the Flute, says—
Who says that lovers are devoid of sense?
He is himself no better than a fool:
For if you take away from life its pleasures,
You leave it nothing but impending death.
And I myself am now indeed in love
With a fair maiden playing on the harp;
And tell me, pray, am I a fool for that.
She's fair, she's tall, she's skilful in her art;
And I'm more glad when I see her, than you
When you divide your salaries among you.
But Aristophon, in his Pythagorean, says—
Now, is not Love deservedly cast out
From his place among the twelve immortal gods?
For he did sow the seeds of great confusion,
And quarrels dire, among that heavenly ban
When he was one of them. And, as he was
Bold and impertinent, they clipp'd his wing
That he might never soar again to heaven;
And then they banished him to us below;
And for the wings which he did boast before
Them they did give to Victory, a spoil
Well won, and splendid, from her enemy.
Amphis, too, in his Dithyrambic, speaks thus of loving—
What say'st thou?—dost thou think that all your words
Could e'er persuade me that that man's a lover
Who falls in love with a girl's manners only
And never thinks what kind of face she's got?
I call him mad; nor can I e'er believe
That a poor man, who often sees a rich one,
Forbears to covet some of his great riches.
But Alexis says in his Helena—
The man who falls in love with beauty's flower,
And taketh heed of nothing else, may be
A lover of pleasure, but not of his love;
And he does openly disparage Love,
And causes him to be suspect to others.

> Greek: Θεόφραστος δ’ ἐν τῷ Ἐρωτικῷ Χαιρήμονά φησι τὸν τραγικὸν λέγειν ὡς τὸν οἶνον τῶν χρωμένων τοῖς τρόποις κεράννυσθαι, οὕτως καὶ τὸν Ἔρωτα ὃς μετριάζων μέν ἐστιν εὔχαρις, ἐπιτεινόμενος δὲ καὶ διαταράττων χαλεπώτατος … διόπερ ὁ ποιητὴς οὗτος οὐ κακῶς αὐτοῦ τὰς δυνάμεις διαιρῶν φησι δίδυμα γὰρ τόξα αὐτὸν ἐντείνεσθαι χαρίτων, τὸ μὲν ἐπ’ εὐαίωνι τύχᾳ, τὸ δ’ ἐπὶ συγχύσει βιοτᾶς. ὁ δ’ αὐτὸς οὗτος ποιητὴς καὶ περὶ τῶν ἐρώντων ἐν τῷ ἐπιγραφομένῳ Τραυματίᾳ φησὶν οὕτως· τίς οὐχί φησι τοὺς ἐρῶντας ζῆν πόνοις; οὓς δεῖ γε πρῶτον μὲν στρατευτικωτάτους εἶναι πονεῖν τε δυναμένους τοῖς σώμασιν μάλιστα προσεδρεύειν τ’ ἀρίστους τῷ πόθῳ, ποιητικούς, ἰταμούς, προθύμους, εὐπόρους ἐν τοῖς ἀπόροις, βλέποντας ἀθλιωτάτους. Θεόφιλος δ’ ἐν τῷ Φιλαύλῳ· τίς φησὶ τοὺς ἐρῶντας οὐχὶ νοῦν ἔχειν; ἦ ποὺ τίς ἐστι τοὺς τρόπους ἀβέλτερος. εἰ γὰρ ἀφέλοι τις τοῦ βίου τὰς ἡδονάς, καταλείπετ’ οὐδὲν ἄλλο πλὴν τεθνηκέναι. ἐγὼ μὲν οὖν καὐτὸς κιθαριστρίας ἐρῶν, παιδὸς κόρης, οὐ νοῦν ἔχω πρὸς τῶν θεῶν; κάλλει καλῆς, μεγέθει μεγάλης, τέχνῃ σοφῆς· ἥν ἐστ’ ἰδεῖν ἥδιον ἢ τὸ θεωρικὸν ἔχουσιν ὑμῖν διαπονεῖν ἑκάστοτε. Ἀριστοφῶν δὲ ἐν Πυθαγοριστῇ· εἶτ’ οὐ δικαίως ἔστ’ ἀπεψηφισμένος ὑπὸ τῶν θεῶν τῶν δώδεκ’ εἰκότως τ’ Ἔρως; ἐτάραττε κἀκείνους γὰρ ἐμβάλλων στάσεις ὅτ’ ἦν μετ’ αὐτῶν. ὡς δὲ λίαν ἦν θρασὺς καὶ σοβαρός, ἀποκόψαντες αὐτοῦ. τὰ πτερὰ ἵνα μὴ πέτηται πρὸς τὸν οὐρανὸν πάλιν, δεῦρ’ αὐτὸν ἐφυγάδευσαν ὡς ἡμᾶς κάτω, τὰς δὲ πτέρυγας ἃς εἶχε τῇ Νίκῃ φορεῖν ἔδοσαν, περιφανὲς σκῦλον ἀπὸ τῶν πολεμίων περὶ δὲ τοῦ ἐρᾶν Ἄμφις ἐν Διθυράμβῳ φησίν· τί φῄς; σὺ ταυτὶ προσδοκᾷς πείσειν ἐμὲ ὡς ἔστ’ ἐραστὴς ὅστις ὡραῖον φιλῶν· τρόπων ἐραστής ἐστι, τὴν ὄψιν παρείς; ἄφρων γ’ ἀληθῶς. οὔτε τοῦτο πείθομαι οὔθ’ ὡς πένης ἄνθρωπος ἐνοχλῶν πολλάκις τοῖς εὐποροῦσιν οὐ λαβεῖν τι βούλεται. Ἄλεξις Ἑλένῃ· ὡς ὅστις αὐτῆς τῆς ἀκμῆς τῶν σωμάτων ἐρᾷ, τὸν ἄλλον δ’ οὐδὲ γινώσκει λόγον, τῆς ἡδονῆς ἐστ᾽, οὐχὶ τῶν φίλων φίλος, ἀδικεῖ τε τὸν Ἔρωτ᾽ ἐμφανῶς θνητὸς θεόν, ἄπιστον αὐτὸν πᾶσι τοῖς καλοῖς ποιῶν.

[¶13] Myrtilus, having cited these lines of Alexis, and then looking round on the men who were partisans of the Stoic school, having first recited the following passage out of the Iambics of Hermeas the Curian—
Listen, you Stoiclings, traffickers in nonsense
Punners on words,—gluttons, who by yours
Eat up the whole of what is in the dishes,
And give no single bit to a philosopher.
Besides, you are most clearly proved to do
All that is contrary to those professions
Which you so pompously parade abroad,
Hunting for beauty;—
went on to say,—And in this point alone you are imitators of the master of your school, Zeno the Phœnician, who was always a slave to the most infamous passions (as Antigonus the Carystian relates, in his History of his Life); for you are always saying that “the proper object of love is not the body, but the mind;” you who say at the same time, that you ought to remain faithful to the objects of your love, till they are eight-and-twenty years of age. And Ariston of Ceos, the Peripatetic, appears to me to have said very well (in the second book of his treatise on Likenesses connected with Love), to some Athenian who was very tall for his age, and at the same time was boasting of his beauty, (and his name was Dorus,) "It seems to me that one may very well apply to you the line which Ulysses uttered when he met Dolon—
Great was thy aim, and mighty is the prize. But Hegesander, in his Commentaries, says that all men love seasoned dishes, but not plain meats, or plainly dressed fish. And accordingly, when seasoned dishes are wanting, no one willingly eats either meat or fish; nor does any one desire meat which is raw and unseasoned. For anciently men used to love boys (as Aristophon relates); on which account it came to pass that the objects of their love were called παιδικά. And it was with truth (as Clearchus says in the first book of his treatise on Love and the Affairs of Love) that Lycophronides said—
No boy, no maid with golden ornaments,
No woman with a deep and ample robe,
Is so much beautiful as modest; for
'Tis modesty that gives the bloom to beauty.
And Aristotle said that lovers look at no other part of the objects of their affection, but only at their eyes, in which modesty makes her abode. And Sophocles somewhere represents Hippodamia as speaking of the beauty of Pelops, and saying—
And in his eyes the charm which love compels
Shines forth a light, embellishing his face:
He glows himself, and he makes me glow too,
Measuring my eyes with his,—as any builder
Makes his work correspond to his careful rule.

> Greek: τούτων τῶν Ἀλέξιδος ἀπομνημονεύσας ὁ Μυρτίλος κᾆτα ἀποβλέψας εἰς τοὺς τὰ τῆς στοᾶς αἱρουμένους τὰ Ἑρμείου τοῦ Κουριέως ἐκ τῶν Ἰάμβων προειπών· ἀκούσατ᾽, ὦ Στύακες, ἔμποροι λήρου, λόγων ὑποκριτῆρες, οἳ μόνοι πάντα τἀν τοῖς πίναξι πρίν τι τῷ σοφῷ δοῦναι, αὐτοὶ καταρροφεῖτε κᾆθ’ ἁλίσκεσθε ἐναντία πράσσοντες οἷς τραγῳδεῖτε, παιδοπῖπαι ὄντες καὶ τοῦτο μόνον ἐζηλωκότες τὸν ἀρχηγὸν ὑμῶν τῆς σοφίας Ζήνωνα τὸν Φοίνικα, ὃς οὐδέποτε γυναικὶ ἐχρήσατο, παιδικοῖς δ’ αἰεί, ὡς Ἀντίγονος ὁ Καρύστιος ἱστορεῖ ἐν τῷ περὶ τοῦ Βίου αὐτοῦ. θρυλεῖτε· γὰρ ὅτι δεῖ μὴ τῶν σωμάτων ἀλλὰ τῆς ψυχῆς ἐρᾶν οἵτινες μέχρι ὀκτὼ καὶ εἴκοσι ἐτῶν δεῖν λέγοντες συνέχειν τοὺς ἐρωμένους, καί μοι δοκεῖ Ἀρίστων ὁ Κεῖος ὁ περιπατητικὸς οὐ κακῶς εἰρηκέναι ἐν τῷ δευτέρῳ περὶ τῶν Ἐρωτικῶν Ὁμοίων πρός τινα Ἀττικόν, ὁ μέγαν τινὰ κατὰ τὴν ἡλικίαν ἐπιδεικνύντα ὡς καλόν, ᾧ Δῶρος ἦν ὄνομα
τὴν πρὸς Δόλωνά μοι, φησί, δοκῶ παρ’ Ὀδυσσέως ἀπάντησιν ἐπὶ σὲ μεταφέρειν, ἦ ῥὰ νύ τοι μεγάλων Δώρων ἐπεμαίετο θυμός Ἡγήσανδρος δ’ ἐν τοῖς Ὑπομνήμασι τῶν ἡδυσμάτων φησὶν ἐρᾶν πάντας, οὐ τῶν κρεῶν οὐδὲ τῶν ἰχθύων ἀπογενομένων γοῦν τούτων οὐδεὶς ἡδέως ἔτι προσφέρεται τὸ κρέας οὐδὲ τὸν ἰχθὺν οὐδ’ ἐπιθυμεῖ τῶν ὠμῶν καὶ τῶν ἀνηδύντων. καὶ γὰρ τὸ παλαιὸν παίδων ἤρων, ὡς καὶ ὁ Ἀρίστων ἔφη, ὅθεν καὶ καλεῖσθαι τοὺς ἐρωμένους συνέβη παιδικά. πρὸς ἀλήθειαν γάρ, καθάπερ φησὶ Κλέαρχος ἐν τῷ πρώτῳ τῶν Ἐρωτικῶν, Λυκοφρονίδην εἰρηκέναι φησὶν, οὔτε παιδὸς ἄρρενος οὔτε παρθένων τῶν χρυσοφόρων οὐδὲ γυναικῶν βαθυκόλπων καλὸν τὸ πρόσωπον, ἂν μὴ κόσμιον πεφύκῃ ἡ γὰρ αἰδὼς ἄνθος ἐπισπείρει. καὶ ὁ Ἀριστοτέλης δὲ ἔφη τοὺς ἐραστὰς εἰς οὐδὲν ἄλλο τοῦ σώματος τῶν ἐρωμένων ἀποβλέπειν ἢ τοὺς ὀφθαλμούς, ἐν οἷς τὴν αἰδῶ κατοικεῖν. Σοφοκλῆς δέ που περὶ τοῦ κάλλους τοῦ Πέλοπος διαλεγομένην ποιήσας τὴν Ἱπποδάμειάν φησιν τοίαν Πέλοψ ἴυγγα θηρατηρίαν ἔρωτος, ἀστραπὴν τιν’ ὀμμάτων ἔχει ᾗ θάλπεται μὲν αὐτός, ἐξοπτᾷ δ’ ἐμέ, ἴσον μετρῶν ὀφθαλμόν, ὥστε τέκτονος παρὰ στάθμην ἰόντος ὀρθοῦται κανών.

[¶14] And Licymnius the Chian, saying that Somnus was in love with Endymion, represents him as refusing to close the eyes of the youth even when he is asleep; but the God sends his beloved object to sleep with his eyelids still open, so that he may not for a single moment be deprived of the pleasure of contemplating them. And his words are these—
But Somnus much delighted
In the bright beams which shot from his eyes,
And lull'd the youth to sleep with unclosed lids.
And Sappho says to a man who was admired above all measure for his beauty, and who was accounted very handsome indeed—
Stand opposite, my love,
And open upon me
The beauteous grace which from your eyes doth flow.
And what says Anacreon?—
Oh, boy, as maiden fair,
I fix my heart on you;
But you despise my prayer,
And little care that you do hold the reins
Which my soul's course incessantly do guide.
And the magnificent Pindar says—
The man who gazes on the brilliant rays
Which shoot from th' eyes
Of beautiful Theoxenus, and yet can feel his heart
Unmoved within his breast, nor yields to love,
Must have a heart
Black, and composed of adamant or iron.
But the Cyclops of Philoxenus of Cythera, in love with Galatea, and praising her beauty, and prophesying, as it were, his own blindness, praises every part of her rather than mention her eyes, which he does not; speaking thus:—
O Galatea,
Nymph with the beauteous face and golden hair,
Whose voice the Graces tune,
True flower of love, my beauteous Galatea.
But this is but a blind panegyric, and not at all to be compared with the encomium of Ibycus:—
Beauteous Euryalus, of all the Graces
The choicest branch,—object of love to all
The fair hair'd maidens,—sure the soft-eyed goddess,
The Cyprian queen, and soft Persuasion
Combin'd to nourish you on beds of roses.
And Phrynichus said of Troilus—
The light of love shines in his purple cheeks.

> Greek: Λικύμνιος δ’ ὁ Χῖος τὸν Ὕπνον φήσας ἐρᾶν τοῦ Ἐνδυμίωνος οὐδὲ καθεύδοντος αὐτοῦ κατακαλύπτει τοὺς ὀφθαλμούς, ἀλλὰ ἀναπεπταμένων τῶν βλεφάρων κοιμίζει τὸν ἐρώμενον, ὅπως διὰ παντὸς ἀπολαύῃ τῆς τοῦ θεωρεῖν ἡδονῆς. λέγει δ’ οὕτως· ι ὕπνος δὲ χαίρων ὀμμάτων αὐγαῖς ἀναπεπταμένοις ὄσσοις ἐκοίμιζεν κοῦρον. καὶ ἡ Σαπφὼ δὲ πρὸς τὸν ὑπερβαλλόντως θαυμαζόμενον τὴν μορφὴν καὶ καλὸν εἶναι νομιζόμενόν φησιν στᾶθι κἄντα, φίλος, καὶ τὰν ἐπ’ ὄσσοις ἀμπέτασον χάριν. ὁ δ’ Ἀνακρέων τί φησίν; ὦ παῖ παρθένιον βλέπων, δίζημαί σε, σὺ δ’ οὐκ ἄεις, οὐκ εἰδὼς ὅτι τῆς ἐμῆς ψυχῆς ἡνιοχεύεις. ὁ δὲ μεγαλοφωνότατος Πίνδαρος· τὰς δὲ Θεοξένου φησίν ἀκτῖνας ποτ’ ὄσσων μαρμαρυζοίσας δρακεὶς ὃς μὴ πόθῳ κυμαίνεται, ἐξ ἀδάμαντος ἢ σιδάρου κεχάλκευται μέλαιναν καρδίαν ψυχρᾷ φλογί. ὁ δὲ τοῦ Κυθηρίου Φιλοξένου Κύκλωψ ἐρῶν τῆς Γαλατείας καὶ ἐπαινῶν αὐτῆς τὸ κάλλος, προμαντευόμενος τὴν τύφλωσιν πάντα μᾶλλον αὐτῆς ἐπαινεῖ ἢ τῶν ὀφθαλμῶν μνημονεύει, λέγων ὧδε· ὦ καλλιπρόσωπε, χρυσεοβόστρυχε Γαλάτεια, χαριτόφωνε, κάλλος ἐρώτων. τυφλὸς ὁ ἔπαινος καὶ κατ’ οὐδὲν ὅμοιος τῷ Ἰβυκείῳ ἐκείνῳ· Εὐρύαλε, γλαυκέων Χαρίτων θάλος, ὁ καλλικόμων μελέδημα, σὲ μὲν Κύπρις ἃ τ’ ἀγανοβλέφαρος Πειθὼ ῥοδέοισιν ἐν ἄνθεσι θρέψαν. φρύνιχός τε ἐπὶ τοῦ Τρωίλου ἔφη λάμπειν ἐπὶ πορφυραῖς παρῇσι φῶς ἔρωτος.

[¶15] But you prefer having all the objects of your love shaved and hairless. And this custom of shaving the beard originated in the age of Alexander, as Chrysippus tells us in the fourth book of his treatise on The Beautiful and on Pleasure. And I think it will not be unseasonable if I quote what he says; for he is an author of whom I am very fond, on account of his great learning and his gentle good-humoured disposition. And this is the language of the philosopher:—
The custom of shaving the beard was introduced in the time of Alexander, for the people in earlier times did not practise it; and Timotheus the flute-player used to play on the flute having a very long beard. And at Athens they even now remember that the man who first shaved his chin, (and he is not a very ancient man indeed,) was given the surname of κόρσης;: on which account Alexis says—
Do you see any man whose beard has been
Removed by sharp pitch-plasters or by razors?
In one of these two ways he may be spoken of:
Either he seems to me to think of war,
And so to be rehearsing acts of fierce
Hostility against his beard and chin;
Or else he's some complaint of wealthy men.
For how, I pray you, do your beards annoy you?—
Beards by which best you may be known as men?
Unless, indeed, you're planning now some deed
Unworthy of the character of men.
And Diogenes, when he saw some one once whose chin was smooth, said, 'I am afraid you think you have great ground to accuse nature, for having made you a man and not a woman.' And once, when he saw another man, riding a horse, who was shaved in the same manner, and perfumed all over, and clothed, too, in a fashion corresponding to those particulars, he said that he had often asked what a ʽἱππόπορνος was; and now he had found out. And at Rhodes, though there is a law against shaving, still no one ever prosecutes another for doing so, as the whole population is shaved. And at Byzantium, though there is a penalty to which any barber is liable who is possessed of a razor, still every one uses a razor none the less for that law.
And this is the statement of the admirable Chrysippus.

> Greek: ὑμεῖς δὲ ξυρουμένους τὰ γένεια περιφέρετε τοὺς ἐρωμένους· τοῦ ξύρεσθαι τὸν πώγωνα κατ᾽ Ἀλέξανδρον εὑρημένου, ὥς φησιν ὑμῶν ὁ Χρύσιππος ἐν τῷ τετάρτῳ περὶ τοῦ Καλοῦ καὶ τῆς Ἡδονῆς. οὐκ ἀκαίρως δ᾽, ὡς ἐμαυτὸν πείθω, μεμνήσομαι τῆς λέξεως· χαίρω γὰρ πάνυ τῷ ἀνδρὶ διά τε τὴν πολυμαθίαν καὶ τὴν τοῦ ἤθους ἐπιείκειαν. λέγει δὲ οὕτως ὁ φιλόσοφος· τὸ ξύρεσθαι τὸν πώγωνα κατ’ Ἀλέξανδρον προῆκται, τῶν πρώτων οὐ χρωμένων αὐτῷ. καὶ γὰρ Τιμόθεος ὁ αὐλητὴς πώγωνα μέγαν ἔχων ηὔλει, καὶ ἐν ᾽ Ἀθήναις διατηροῦσιν οὐ σφόδρα ἀρχαῖον τὸν πρῶτον περικειράμενον παρωνύμιον ἔχειν Κόρσην. διὸ καὶ Ἄλεξις ἔφη που· ἂν πιττοκοπούμενὸν τιν’ ἢ ξυρούμενον ὁρᾷς, δυοῖν τούτων ἔχει τι θάτερον ἢ γὰρ στρατεύειν ἐπινοεῖν μοι φαίνεται καὶ πάντα τῷ πώγωνι δρᾶν ἐναντία, ἢ πλουσιακὸν τούτῳ τι προσπίπτει κακόν, τί γὰρ αἱ τρίχες λυποῦσιν ἡμᾶς, πρὸς θεῶν; δι’ ἃς ἀνὴρ ἕκαστος ἡμῶν φαίνεται, εἰ μή τι ταύταις ἀντιπράττεσθ’ ὑπονοεῖς. Διογένης δὲ ἰδών τινα οὕτως ἔχοντα τὸ γένειον ἔφησεν· μή τι ἔχεις ἐγκαλεῖν τῇ φύσει ὅτι ἄνδρα σὲ ἐποίησε καὶ οὐ γυναῖκα; ᾽ ἕτερον δέ τινα ἐπὶ ἵππου ἰδὼν παραπλησίως ἔχοντα καὶ μεμυρισμένον καὶ τούτοις ἀκολούθως ἠμφιεσμένον, πρότερον μὲν ἔφησε ζητεῖν τί ἐστιν ὁ ἱππόπορνος, νῦν δ’ εὑρηκέναι. ἐν Ῥόδῳ δὲ νόμου ὄντος μὴ ξύρεσθαι οὐδ’ ὁ ἐπιληψόμενος οὐδείς ἐστιν διὰ τὸ πάντας ξύρεσθαι. ἐν Βυζαντίῳ δὲ ζημίας ἐπικειμένης τῷ ἔχοντι κουρεῖ ξυρὸν οὐδὲν ἧττον πάντες χρῶνται αὐτῷ. καὶ ταῦτα μὲν ὁ θαυμάσιος εἴρηκε Χρύσιππος.