THE
DEIPNOSOPHISTS

[Pg 818]

BOOK XII.

1. You appear to me, my good friend Timocrates, to be a man of Cyrene, according to the Tyndareus of Alexis—

And it would be better for me also to hold my tongue, and not to add anything more to all that has been said already; but since you ask me very earnestly for a discussion on those men who have been notorious for luxury, and on their effeminate practices, you must be gratified.

2. For enjoyment is connected, in the first instance, with appetite; and in the second place, with pleasure. And Sophocles the poet, being a man fond of enjoyment, in order to avoid accusing old age, attributed his impotence in amatory pleasures to his temperance, saying that he was glad to be released from them as from some hard master. But I say that the Judgment of Paris is a tale originally invented by the ancients, as a comparison between pleasure and virtue. Accordingly, when Venus, that is to say pleasure, was preferred, everything was thrown into confusion. And that excellent writer Xenophon seems to me to have invented his fable about Hercules and Virtue on the same principle. For according to Empedocles—

[Pg 819]

And Menander, in his Harp-player, speaking of some one who was very fond of music, says—

3. And yet some people say that the desire of pleasure is a natural desire, as may be proved by all animals becoming enslaved by it; as if cowardice, and fear, and all sorts of other passions were not also common to all animals, and yet these are rejected by all who use their reason. Accordingly, to be very eager in the pursuit of pleasure is to go hunting for pain. On which account Homer, wishing to represent pleasure in an odious light, says that the greatest of the gods receive no advantage from their power, but are even much injured by it, if they will allow themselves to be hurried away by the pursuit of pleasure. For all the anxiety which Jupiter, when awake, lavished on the Trojans, was lost in open day, when he abandoned himself to pleasure. And Mars, who was a most valiant deity, was put in chains by Vulcan, who was very powerless, and incurred great disgrace and punishment, when he had given himself up to irrational love; and therefore he says to the Gods, when they came to see him in fetters—

But no one ever calls the life of Aristides a life of pleasure (ἡδὺς), but that is an epithet they apply to Smindyrides the Sybarite, and to Sardanapalus, though as far as glory went, as Theophrastus says in his book on Pleasure, it was a far more splendid one; but Aristides never devoted himself to luxury as those other men did. Nor would any one call the life of Agesilaus the king of the Lacedæmonians ἡδὺς; but this name they would apply rather to the life of Ananis, a man who, as far as real glory is concerned, is totally unknown. Nor would one call the life of the heroes who fought [Pg 820] against Troy ἡδὺς; but they would speak in that way much more of the men of the present time; and naturally enough. For the lives of those men were destitute of any luxurious preparation, and, as I might almost say, had no seasoning to them, inasmuch as at that time there was no commercial intercourse between nations, nor were the arts of refinement carried to any degree of accuracy; but the life of men of the present day is planned with entire reference to laziness, and enjoyment, and to all sorts of pastimes.

4. But Plato, in his Philebus, says—"Pleasure is the most insolent of all things; and, as it is reported, in amatory enjoyments, which are said to be the most powerful of all, even perjury has been pardoned by the Gods, as if pleasure was like a child, incapable of distinguishing between right and wrong." And in the eighth book of his Polity, the same Plato has previously dilated upon the doctrine so much pressed by the Epicureans, that, of the desires, some are natural but not necessary, and others neither natural nor necessary, writing thus—"Is not the desire to eat enough for health and strength of body, and for bread and meat to that extent, a necessary desire?—I think it is.—At all events, the desire for food for these two purposes is necessary, inasmuch as it is salutary, and inasmuch as it is able to remove hunger?—No doubt.—And the desire for meat, too, is a necessary desire, if it at all contributes to a good habit of body?—Most undoubtedly.—What, then, are we to say? Is no desire which goes beyond the appetite for this kind of food, and for other food similar to it, and which, if it is checked in young people, can be entirely stifled, and which is injurious also to the body, and injurious also to the mind, both as far as its intellectual powers are concerned, and also as to its temperance, entitled to be called a necessary one?—Most certainly not."

[Pg 821]

5. But Heraclides of Pontus, in his treatise on Pleasure, speaks as follows—"Tyrants and kings, having all kinds of good things in their power, and having had experience of all things, place pleasure in the first rank, on the ground that pleasure makes the nature of man more magnanimous. Accordingly, all those who have honoured pleasure above everything, and who have deliberately chosen to live a life of luxury, have been and magnificent people, as, for instance, the Medes and the Persians. For they, of all men, are those who hold pleasure and luxury in the highest honour; and they, at the same time, are the most valiant and magnanimous of all the barbarians. For to indulge in pleasure and luxury is the conduct of freeborn men and of a liberal disposition. For pleasure relaxes the soul and invigorates it. But labour belongs to slaves and to mean men; on which account they are contracted in their natural dispositions. And the city of the Athenians, while it indulged in luxury, was a very great city, and bred very magnanimous men. For they wore purple garments, and were clad in embroidered tunics; and they bound up their hair in knots, and wore golden grasshoppers over their foreheads and in their hair: and their slaves followed them, bearing folding chairs for them, in order that, if they wished to sit down, they might not be without some proper seat, and forced to put up with any chance seat. And these men were such heroes, that they conquered in the battle of Marathon, and they alone worsted the power of combined Asia. And all those who are the wisest of men, and who have the greatest reputation for wisdom, think pleasure the greatest good. Simonides certainly does when he says—

And Pindar, giving advice to Hiero the tyrant of Syracuse, says—

And Homer, too, speaks of pleasure and indulgence in the following terms—

[Pg 822]

And again, he calls the gods "living at ease." And "at ease" certainly means "without labour;" as if he meant to show by this expression, that the greatest of all evils is labour and trouble in life.

6. On which account Megaclides finds fault with those poets who came after Homer and Hesiod, and have written about Hercules, relating how he led armies and took cities,—who passed the greater part of his life among men in the most excessive pleasure, and married a greater number of women than any other man; and who had unacknowledged children, by a greater number of virgins, than any other man. For any one might say to those who do not admit all this—"Whence, my good friends, is it that you attribute to him all this excessive love of eating; or whence is it that the custom has originated among men of leaving nothing in the cup when we pour a libation to Hercules, if he had no regard for pleasure? or why are the hot springs which rise out of the ground universally said to be sacred to Hercules; or why are people in the habit of calling soft couches the beds of Hercules, if he despised all those who live luxuriously?" Accordingly, says he, the later poets represent him as going about in the guise of a robber by himself, having a club, and a lion's hide, and his bow. And they say that Stesichorus of Himera was the original inventor of this fable. But Xanthus the lyric poet, who was more ancient than Stesichorus, as Stesichorus himself tells us, does not, according to the statement of Megaclides, clothe him in this dress, but in that which Homer gives him. But Stesichorus perverted a great many of the accounts given by Xanthus, as he does also in the case of what is called the Orestea. But Antisthenes, when he said that pleasure was a good, added—"such as brought no repentance in its train."

7. But Ulysses, in Homer, appears to have been the original guide to Epicurus, in the matter of that pleasure which he has always in his mouth; for Ulysses says to Alcinous—

[Pg 823]

But Megaclides says that Ulysses is here adapting himself to the times, for the sake of appearing to be of the same disposition as the Phæacians; and that with that view he embraces their luxurious habits, as he had already heard from Alcinous, speaking of his whole nation—

for he thought that that would be the only way by which he could avoid failing in the hopes he cherished. And a similar man is he who recommends Amphilochus his son—

And Sophocles speaks in a like spirit, in the Iphigenia—

And Theognis says—

And some say that Homer was of this mind, when he often prefers the voluptuous life to the virtuous one, saying—

And the same poet represents Menelaus as saying—

And in another place—

And in the same spirit Ulysses, at the court of Alcinous, represents luxury and wantonness as the main end of life.

8. But of all nations the Persians were the first to become notorious for their luxury; and the Persian kings even spent their winters at Susa and their summers at Ecbatana. And Aristocles and Chares say [Pg 824] that Susa derives its name from the seasonable and beautiful character of the place: for that what the Greeks call the lily, is called in the Persian language σοῦσον. But they pass their autumns in Persepolis; and the rest of the year they spend in Babylon. And in like manner the kings of the Parthians spend their spring in Rhagæ, and their winter in Babylon, and the rest of the year at Hecatompylus. And even the very thing which the Persian monarchs used to wear on their heads, showed plainly enough their extreme devotion to luxury. For it was made, according to the account of Dinon, of myrrh and of something called labyzus. And the labyzus is a sweet-smelling plant, and more valuable than myrrh. And whenever, says Dinon, the king dismounts from his chariot, he does not jump down, however small the height from the chariot to the ground may be, nor is he helped down, leaning on any one's hand, but a golden chair is always put by him, and he gets on that to descend; on which account the king's chairbearer always follows him. And three hundred women are his guard, as Heraclides of Cumæ relates, in the first book of his history of Persia. And they sleep all day, that they may watch all night; and they pass the whole night in singing and playing, with lights burning. And very often the king takes pleasure with them in the hall of the Melophori. The Melophori are one of his troops of guards, all Persians by birth, having golden apples (μῆλα) on the points of their spears, a thousand in number, all picked men out of the main body of ten thousand Persians who are called the Immortals. And the king used to go on foot through this hall, very fine Sardian carpets being spread in his road, on which no one but the king ever trod. And when he came to the last hall, then he mounted a chariot, but sometimes he mounted a horse; but on foot he was never seen outside of his palace. And if he went out to hunt, his concubines also went with him. And the throne on which he used to sit, when he was transacting business, was made of gold; and it was surrounded by four small pillars made of gold, inlaid with precious stones, and on them there was spread a purple cloth richly embroidered.

[Pg 825]

9. But Clearchus the Solensian, in the fourth book of his Lives, having previously spoken about the luxury of the Medes, and having said that on this account they made eunuchs of many citizens of the neighbouring tribes, adds, "that the institution of the Melophori was adopted by the Persians from the Medes, being not only a revenge for what they had suffered themselves, but also a memorial of the luxury of the body-guards, to indicate to what a pitch of effeminacy they had come. For, as it seems, the unseasonable and superfluous luxury of their daily life could make even the men who are armed with spears, mere mountebanks." And a little further on he says—"And accordingly, while he gave to all those who could invent him any new kind of food, a prize for their invention, he did not, while loading them with honours, allow the food which they had invented to be set before them, but enjoyed it all by himself, and thought this was the greatest wisdom. For this, I imagine, is what is called the brains of Jupiter and of a king at the same time."

But Chares of Mitylene, in the fifth book of his History of Alexander, says—"The Persian kings had come to such a pitch of luxury, that at the head of the royal couch there was a supper-room laid with five couches, in which there were always kept five thousand talents of gold; and this was called the king's pillow. And at his feet was another supper-room, prepared with three couches, in which there were constantly kept three thousand talents of silver; and this was called the king's footstool. And in his bed-chamber there was also a golden vine, inlaid with precious stones, above the king's bed." And this vine, Amyntas says in his Posts, had bunches of grapes, composed of most valuable precious stones; and not far from it there was placed a golden bowl, the work of Theodorus of Samos. And Agathocles, in the third book of his History of Cyzicus, says, that there is also among the Persians a water called the golden water, and that it rises in seventy springs; and that no one ever drinks of it but the king alone, and the eldest of his sons. And if any one else drinks of it, the punishment is death.

10. But Xenophon, in the eighth book of his Cyropædia, says—"They still used at that time to practise the discipline of the Persians, but the dress and effeminacy of the Medes. But now they disregard the sight of the ancient Persian bravery becoming extinct, and they are solicitous only to preserve the effeminacy of the Medes. And I think it [Pg 826] a good opportunity to give an account of their luxurious habits. For, in the first place, it is not enough for them to have their beds softly spread, but they put even the feet of their couches upon carpets in order that the floor may not present resistance to them, but that the carpets may yield to their pressure. And as for the things which are dressed for their table, nothing is omitted which has been discovered before, and they are also continually inventing something new; and the same is the way with all other delicacies. For they retain men whose sole business it is to invent things of this kind. And in winter it is not enough for them to have their head, and their body, and their feet covered, but on even the tips of their fingers they wear shaggy gloves and finger-stalls; and in summer they are not satisfied with the shade of the trees and of the rocks, but they also have men placed in them to contrive additional means of producing shade." And in the passage which follows this one, he proceeds to say—"But now they have more clothes laid upon their horses than they have even on their beds. For they do not pay so much attention to their horsemanship as to sitting softly. Moreover, they have porters, and breadmakers, and confectioners, and cup-bearers, and men to serve up their meals and to take them away, and men to lull them to sleep and men to wake them, and dressers to anoint them and to rub them, and to get them up well in every respect."

11. The Lydians, too, went to such a pitch of luxury, that they were the first to castrate women, as Xanthus the Lydian tells us, or whoever else it was who wrote the History which is attributed to him, whom Artemon of Cassandra, in his treatise on the Collection of Books, states to have been Dionysius who was surnamed Leather-armed; but Artemon was not aware that Ephorus the historian mentions him as being an older man than the other, and as having been the man who supplied Herodotus with some of his materials. Xanthus, then, in the second book of his Affairs of Lydia, says that Adramyttes, the king of the Lydians, was the first man who ever castrated women, and used female eunuchs instead of male eunuchs. But Clearchus, in the fourth book of his Lives, says—"The Lydians, out of luxury, made parks; and having planted them like gardens, made them very shady, thinking it a refinement in luxury if the sun never touched them with its rays at all; and at last they carried their insolence to such a height, that they used to collect other men's wives and maidens into a place that, [Pg 827] from this conduct, got the name of Hagneon, and there ravished them. And at last, having become utterly effeminate, they lived wholly like women instead of like men; on which account their age produced even a female tyrant, in the person of one of those who had been ravished in this way, by name Omphale. And she was the first to inflict on the Lydians the punishment that they deserved. For to be governed and insulted by a woman is a sufficient proof of the severity with which they were treated. Accordingly she, being a very intemperate woman herself, and meaning to revenge the insults to which she herself had been subjected, gave the maiden daughters of the masters to their slaves, in the very same place in which she herself had been ravished. And then having forcibly collected them all in this place, she shut up the mistresses with their slaves.

On which account the Lydians, wishing to soften the bitterness of the transaction, call the place the Woman's Contest—the Sweet Embrace. And not only were the wives of the Lydians exposed to all comers, but those also of the Epizephyrian Locrians, and also those of the Cyprians—and, in fact, those of all the nations who devote their daughters to the lives of prostitutes; and it appears to be, in truth, a sort of reminding of, and revenge for, some ancient insult. So against her a Lydian man of noble birth rose up, one who had been previously offended at the government of Midas; while Midas lay in effeminacy, and luxury, and a purple robe, working in the company of the women at the loom. But as Omphale slew all the strangers whom she admitted to her embraces, he chastised both—the one, being a stupid and illiterate man, he dragged out by his ears; a man who, for want of sense, had the surname of the most stupid of all animals: but the woman....

12. And the Lydians were also the first people to introduce the use of the sauce called caruca; concerning the preparation of which all those who have written cookery books have spoken a good deal—namely, Glaucus the Locrian, and Mithæcus, and Dionysius, and the two Heraclidæ (who were by birth Syracusans), and Agis, and Epænetus, and Dionysius, and also Hegesippus, and Erasistratus, and Euthydemus, and Criton; and [Pg 828] besides these, Stephanus, and Archytas, and Acestius, and Acesias, and Diocles, and Philistion; for I know that all these men have written cookery books. And the Lydians, too, used to speak of a dish which they called candaulus; and there was not one kind of candaulus only, but three, so wholly devoted were they to luxury. And Hegesippus the Tarentine says, that the candaulus is made of boiled meat, and grated bread, and Phrygian cheese, and aniseed, and thick broth: and it is mentioned by Alexis, in his Woman Working all Night, or The Spinners; and it is a cook who is represented as speaking:—

Philemon also mentions the candaulus in his Passer-by, where he says—

And Nicostratus, in his Cook, says—

And Menander, in his Trophonius, says—

[Pg 829]

And the Lydians, when going out to war, array themselves to the tune of flutes and pipes, as Herodotus says; and the Lacedæmonians also attack their enemies keeping time to their flutes, as the Cretans keep time to the lyre.

13. But Heraclides of Cumæ, who wrote the History of Persia, having said in his book entitled The Preparation, that in the country which produces frankincense the king is independent, and responsible to no one, proceeds as follows:—"And he exceeds every one in luxury and indolence; for he stays for ever in his palace, passing his whole life in luxury and extravagance; and he does no single thing, nor does he see many people. But he appoints the judges, and if any one thinks that they have decided unjustly, there is a window in the highest part of the palace, and it is fastened with a chain: accordingly, he who thinks that an unjust decision has been given against him, takes hold of the chain, and drags the window; and when the king hears it, he summons the man, and hears the cause himself. And if the judges appear to have decided unjustly, they are put to death; but if they appear to have decided justly, then the man who has moved the window is put to death." And it is said that the sum expended every day on the king, and on his wives and friends, amounts to fifteen Babylonian talents.

14. And among the Tyrrhenians, who carry their luxury to an extraordinary pitch, Timæus, in his first book, relates that the female servants wait on the men in a state of nudity. And Theopompus, in the forty-third book of his History, states, "that it is a law among the Tyrrhenians that all their women should be in common: and that the women pay the greatest attention to their persons, and often practise gymnastic exercises, naked, among the men, and sometimes with one another; for that it is not accounted shameful for them to be seen naked. And that they sup not with their own husbands, but with any one who happens to be present; and they pledge whoever they please in their cups: and that they are wonderful women to drink, and very handsome. And that the Tyrrhenians bring up all the children that are born, no one knowing to what father each child belongs: and the children, too, live in the same manner as those who have brought them up, having feasts very frequently, and being intimate with all the women. Nor is it reckoned among the Tyrrhenians at all disgraceful either to do or suffer anything in the open air, or to be seen while it is going on; [Pg 830] for it is quite the custom of their country: and they are so far from thinking it disgraceful, that they even say, when the master of the house is indulging his appetites, and any one asks for him, that he is doing so and so, using the coarsest possible words for his occupation. But when they are together in parties of companions or relations, they act in the following manner. First of all, when they have stopped drinking, and are about to go to sleep, while the lights are still burning, the servants introduce sometimes courtesans, and sometimes beautiful boys, and sometimes women; and when they have enjoyed them, they proceed to acts of still grosser licentiousness: and they indulge their appetites, and make parties on purpose, sometimes keeping one another in sight, but more frequently making tents around the beds, which are made of plaited laths, with cloths thrown over them. And the objects of their love are usually women; still they are not invariably as particular as they might be and they are very beautiful, as is natural for people to be who live delicately, and who take great care of their persons."

And all the barbarians who live towards the west, smooth their bodies by rubbing them with pitch, and by shaving them; and among the Tyrrhenians there are many shops in which this trade is practised, and many artists whose sole employment it is, just as there are barbers among us. And when the Tyrrhenians go to these men, they give themselves wholly up to them, not being ashamed of having spectators, or of those who may be passing by. And many of the Greeks, and of those who inhabit Italy, adopt this practice, having learnt it from the Samnites and Messapians. But the Tyrrhenians (as Alcimus relates) are so far gone in luxury, that they even make bread, and box, and flog people to the sound of the flute.

15. The tables of the Sicilians also are very notorious for their luxury. "And they say that even the sea in their region is sweet, delighting in the food which is procured from it," as Clearchus says, in the fifth book of his Lives. And why need we mention the Sybarites, among whom bathing men and pourers of water were first introduced in fetters, in order to prevent their going too fast, and to prevent also their scalding the bathers in their haste? And the [Pg 831] Sybarites were the first people to forbid those who practise noisy arts from dwelling in their city; such as braziers, and smiths, and carpenters, and men of similar trades; providing that their slumbers should always be undisturbed. And it used to be unlawful to rear a cock in their city.

And Timæus relates concerning them, that a citizen of Sybaris once going into the country, seeing the husbandmen digging, said that he himself felt as if he had broken his bones by the sight; and some one who heard him replied, "I, when I heard you say this, felt as if I had a pain in my side." And once, at Crotona, some Sybarites were standing by some one of the athletes who was digging up dust for the palæstra, and said they marvelled that men who had such a city had no slaves to dig the palæstra for them. But another Sybarite, coming to Lacedæmon, and being invited to the phiditium, sitting down on a wooden seat and eating with them, said that originally he had been surprised at hearing of the valour of the Lacedæmonians; but that now that he had seen it, he thought that they in no respect surpassed other men: for that the greatest coward on earth would rather die a thousand times than live and endure such a life as theirs.

16. And it is a custom among them that even their children, up to the age when they are ranked among the ephebi, should wear purple robes, and curls braided with gold. And it is a custom with them also to breed up in their houses little mannikins and dwarfs (as Timon says), who are called by some people στίλπωνες; and also little Maltese dogs, which follow them even to the gymnasia. And it was these men, and men like them, to whom Masinissa, king of Mauritania, made answer (as Ptolemy rebates, in the eighth book of his Commentaries), when they were seeking to buy some monkeys: "Why,—do not your wives, my good friends, produce any offspring?" For Masinissa was very fond of children, and kept about him and brought up the children of his sons, and of his daughters equally, and he had a great many of them: and he brought them all up till they were three years old, and after that he sent them to their parents, having the younger ones to take their places. And Eubulus the comic writer has said the same thing in his Graces:—

And Athenodorus, in his treatise on Serious Studies and Amusements, says that "Archytas of Tarentum, who was both a statesman and a philosopher, having many slaves, was always delighted at his entertainments when any of them came to his banquets. But the Sybarites delighted only in Maltese puppy dogs, and in men which were no men."

17. The Sybarites used to wear also garments made of Milesian wool, from which there arose a great friendship between the two cities, as Timæus relates. For of the inhabitants of Italy, the Milesians gave the preference to the Tyrrhenians, and of foreigners to the Ionians, because they were devoted to luxury. But the cavalry of the Sybarites, being in number more than five thousand, used to go in procession with saffron-coloured robes over their breastplates; and in the summer their younger men used to go away to the caves of the Lusiades Nymphs, and live there in all kinds of luxury. And whenever the rich men of that country left the city for the country, although they always travelled in chariots, still they used to consume three days in a day's journey. And some of the roads which led to their villas in the country were covered with awnings all over; and a great many of them had cellars near the sea, into which their wine was brought by canals from the country, and some of it was then sold out of the district, but some was brought into the city in boats. They also celebrate in public numbers of feasts; and they honour those who display great magnificence on such occasions with golden crowns, and they proclaim their names at the public sacrifices and games; announcing not only their general goodwill towards the city, but also the great magnificence which they had displayed in the feasts. And on these occasions they even crown those cooks who have served up the most exquisite dishes. And among the Sybarites there were found baths in which, while they lay down, they were steamed with warm vapours. And they were the first people who introduced the custom of bringing chamber-pots into entertainments. But laughing at those who left their countries to travel in foreign lands, they themselves used to boast that they had grown old without ever having crossed the bridges which led over their frontier rivers.

[Pg 833]

18. But it seems to me, that besides the fact of the riches of the Sybarites, the very natural character of their country,—since there are no harbours on their coasts, and since, in consequence, nearly all the produce of the land is consumed by the citizens themselves,—and to some extent also an oracle of the God, has excited them all to luxury, and has caused them to live in practices of most immoderate dissoluteness. But their city lies in a hollow, and in summer is liable to excess of cold both morning and evening, but in the middle of the day the heat is intolerable, so that the greater part of them believe that the rivers contribute a great deal to the health of the inhabitants; on which account it has been said, that "a man who, living at Sybaris, wishes not to die before his time, ought never to see the sun either rise or set." And once they sent to the oracle to consult the God (and one of the ambassadors was named Amyris), and to ask how long their prosperity should last; and the priestess of Delphi answered them—

When they had heard this they thought the God had said to them that they should never have their luxury terminated; for that there was no chance of their ever honouring a man more than God. But in agreement with the oracle they experienced a change of fortune, when one of them flogging one of his slaves, continued to beat him after he had sought an asylum in a temple; but when at last he fled to the tomb of his father, he let him go, out of shame. But their whole revenues were dissipated by the way in which they rivalled one another in luxury. And the city also rivalled all other cities in luxury. And not long after this circumstance, when many omens of impending destruction, which it is not necessary to allude to further at present, had given them notice, they were destroyed.

19. But they had carried their luxury to such a pitch that they had taught even their horses to dance at their feasts to the music of the flute. Accordingly the people of Crotona, knowing this, and being at [Pg 834] war with them, as Aristotle relates in his History of the Constitution of Sybaris, played before their horses the air to which they were accustomed to dance; for the people of Crotona also had flute-players in military uniform. And as soon as the horses heard them playing on the flute, they not only began to dance, but ran over to the army of the Crotonians, carrying their riders with them.

And Charon of Lampsacus tells a similar story about the Cardians, in the second book of his Annals, writing as follows:—"The Bisaltæ invaded the territory of the Cardians, and conquered them. But the general of the Bisaltæ was Onaris; and he, while he was a boy, had been sold as a slave in Cardia; and having lived as a slave to one of the Cardians, he had been taught the trade of a barber. And the Cardians had an oracle warning them that the Bisaltæ would some day invade them; and they very often used to talk over this oracle while sitting in this barber's shop. And Onaris, escaping from Cardia to his own country, prompted the Bisaltæ to invade the Cardians, and was himself elected general of the Bisaltæ. But all the Cardians had been in the habit of teaching their horses to dance at their feasts to the music of the flute; and they, standing on their hind feet, used to dance with their fore feet in time to the airs which they had been taught. Onaris then, knowing these things, got a female flute-player from among the Cardians. And this female flute-player coming to the Bisaltæ, taught many of their flute-players; and when they had learnt sufficiently, he took them in his army against the Cardians. And when the battle took place, he ordered the flute-players to play the airs which they had learnt, and which the horses of the Cardians knew. And when the horses heard the flute, they stood up on their hind feet, and took to dancing. But the main strength of the Cardians was in their cavalry, and so they were conquered."

And one of the Sybarites, once wishing to sail over to Crotona, hired a vessel to carry him by himself, on condition that no one was to splash him, and that no one else was to be taken on board, and that he might take his horse with him. And when the captain of the ship had agreed to these terms, he put his horse on board, and ordered some straw to be [Pg 835] spread under the horse. And afterwards he begged one of those who had accompanied him down to the vessel to go with him, saying, "I have already stipulated with the captain of the ship to keep along the shore." But he replied, "I should have had great difficulty in complying with your wishes if you had been going to walk along the sea-shore, much less can I do so when you are going to sail along the land."

20. But Phylarchus, in the twenty-fifth book of his History, (having said that there was a law at Syracuse, that the women should not wear golden ornaments, nor garments embroidered with flowers, nor robes with purple borders, unless they professed that they were public prostitutes; and that there was another law, that a man should not adorn his person, nor wear any extraordinarily handsome robes, different from the rest of the citizens, unless he meant to confess that he was an adulterer and a profligate: and also, that a freewoman was not to walk abroad when the sun had set, unless she was going to commit adultery; and even by day they were not allowed to go out without the leave of the regulators of the women, and without one female servant following them,)—Phylarchus, I say, states, that "the Sybarites, having given loose to their luxury, made a law that women might be invited to banquets, and that those who intended to invite them to sacred festivities must make preparation a year before, in order that they might have all that time to provide themselves with garments and other ornaments in a suitable manner worthy of the occasion, and so might come to the banquet to which they were invited. And if any confectioner or cook invented any peculiar and excellent dish, no other artist was allowed to make this for a year; but he alone who invented it was entitled to all the profit to be derived from the manufacture of it for that time; in order that others might be induced to labour at excelling in such pursuits. And in the same way, it was provided that those who sold eels were not to be liable to pay tribute, nor those who caught them either. And in the same way the laws exempted from all burdens those who dyed the marine purple and those who imported it."

21. They, then, having carried their luxury and insolence to a great height, at last, when thirty ambassadors came to them from the people of Crotona, slew them all, and threw their bodies down over the [Pg 836] wall, and left them there to be eaten by beasts. And this was the beginning of great evils to them, as the Deity was much offended at it. Accordingly, a few days afterwards all their chief magistrates appeared to see the same vision on one night; for they thought that they saw Juno coming into the midst of the market-place, and vomiting gall; and a spring of blood arose in her temple. But even then they did not desist from their arrogance, until they were all destroyed by the Crotonians. But Heraclides of Pontus, in his treatise on Justice, says,—"The Sybarites having put down the tyranny of Telys, and having destroyed all those who had exercised authority, met them and slew them at the altars of the gods. And at the sight of this slaughter the statue of Juno turned itself away, and the floor sent up a fountain of blood, so that they were forced to cover all the place around with brazen tablets, wishing to stop the rising of the blood: on which account they were all driven from their city and destroyed. And they had also been desirous to obscure the glory of the famous games at Olympia; for watching the time when they are celebrated, they attempted to draw over the athletes to their side by the extravagance of the prizes which they offered."

22. And the men of Crotona, as Timæus says, after they had destroyed the people of Sybaris, began to indulge in luxury; so that their chief magistrate went about the city clad in a purple robe, and wearing a golden crown on his head, and wearing also white sandals. But some say that this was not done out of luxury, but owing to Democedes the physician, who was by birth a native of Crotona; and who having lived with Polycrates the tyrant of Samos, and having been taken prisoner by the Persians after his death, was taken to the king of Persia, after Orœtes had put Polycrates to death. And Democedes, having cured Atossa, the wife of Darius, and daughter of Cyrus, who had a complaint in her breast, asked of her this reward, to be sent back to Greece, on condition of returning again to Persia; and having obtained his request he came to Crotona. And as he wished to remain there, when some Persian laid hold of him and said that he was a slave of the king of Persia, the Crotonians took him away, and having stripped the Persian of his robe, dressed the lictor of their chief magistrate in it. And [Pg 837] from that time forward, the lictor, having on the Persian robe, went round with the chief magistrate to all the altars every seventh day; not for the sake of luxury or insolence, but doing it for the purpose of insulting the Persians. But after this the men of Crotona, as Timæus says, attempted to put an end to the Assembly at Olympia, by appointing a meeting for games, with enormously rich prizes, to be held at exactly the same time as the Olympian games; but some say that the Sybarites did this.

23. But Clearchus, in the fourth book of his Lives, says that the people of Tarentum, being a very valiant and powerful people, carried their luxury to such a height, that they used to make their whole body smooth, and that they were the first people who set other nations an example of this smoothness. They also, says he, all wore very beautiful fringes on their garments; such as those with which now the life of woman is refined. And afterwards, being led on by their luxury to insolence, they overthrew a city of the Iapyges, called Carbina, and collected all the boys and maidens, and women in the flower of their age, out of it into the temples of the Carbinians; and building tents there, they exposed them naked by day for all who chose to come and look at them, so that whoever pleased, leaping, as it were, on this unfortunate band, might satiate his appetites with the beauty of those who were there assembled, in the sight of every one, and above all of the Gods, whom they were thinking of but little. And this aroused the indignation of the Deity, so that he struck all the Tarentines who behaved so impiously in Carbina with his thunderbolts. And even to this day at Tarentum every one of the houses has the same number of pillars before its doors as that of the people whom it received back of those who were sent to Iapygia. And, when the day comes which is the anniversary of their death, they do not bewail those who perished at those pillars, nor do they offer the libations which are customary in other cases, but they offer sacrifices to Jupiter the Thunderer.

24. Now the race of the Iapygians came originally from Crete, being descended from those Cretans who came to seek for Glaucus, and settled in that part of Italy; but afterwards, they, forgetting the orderly life of the Cretans, came to such a pitch of luxury, and from thence to such a degree of insolence, that they were the first people who [Pg 838] painted their faces, and who wore headbands and false hair, and who clothed themselves in robes embroidered with flowers, and who considered it disgraceful to cultivate the land, or to do any kind of labour. And most of them made their houses more beautiful than the temples of the gods; and so they say, that the leaders of the Iapygians, treating the Deity with insult, destroyed the images of the gods out of the temples, ordering them to give place to their superiors. On which account, being struck with fire and thunderbolts, they gave rise to this report; for indeed the thunderbolts with which they were stricken down were visible a long time afterwards. And to this very day all their descendants live with shaven heads and in mourning apparel, in want of all the luxuries which previously belonged to them.

25. But the Spaniards, although they go about in robes like those of the tragedians, and richly embroidered, and in tunics which reach down to the feet, are not at all hindered by their dress from displaying their vigour in war; but the people of Massilia became very effeminate, wearing the same highly ornamented kind of dress which the Spaniards used to wear; but they behave in a shameless manner, on account of the effeminacy of their souls, behaving like women, out of luxury: from which the proverb has gone about,—May you sail to Massilia. And the inhabitants of Siris, which place was first inhabited by people who touched there on their return from Troy, and after them by the Colophonians, as Timæus and Aristotle tell us, indulged in luxury no less than the Sybarites; for it was a peculiar national custom of theirs to wear embroidered tunics, which they girded up with expensive girdles (μίτραι); and on this account they were called by the inhabitants of the adjacent countries ηιτροχίτωνες, since Homer calls those who have no girdles ἀμιτροχίτωνες. And Archilochus the poet marvelled beyond anything at the country of the Siritans, and at their prosperity. Accordingly, speaking of Thasos as inferior to Siris, he says—

[Pg 839]

But the place was called Siris, as Timæus asserts, and as Euripides says too in his play called The Female Prisoner, or Melanippe, from a woman named Siris, but according to Archilochus, from a river of the same name. And the number of the population was very great in proportion to the size of the place and extent of the country, owing to the luxurious and delicious character of the climate all around. On which account nearly all that part of Italy which was colonised by the Greeks was called Magna Græcia.

26. "But the Milesians, as long as they abstained from luxury, conquered the Scythians," as Ephorus says, "and founded all the cities on the Hellespont, and settled all the country about the Euxine Sea with beautiful cities. And they all betook themselves to Miletus. But when they were enervated by pleasure and luxury, all the valiant character of the city disappeared, as Aristotle tells us; and indeed a proverb arose from them,—

Heraclides of Pontus, in the second book of his treatise on Justice, says,—"The city of the Milesians fell into misfortunes, on account of the luxurious lives of the citizens, and on account of the political factions; for the citizens, not loving equity, destroyed their enemies root and branch. For all the rich men and the populace formed opposite factions (and they call the populace Gergithæ). At first the people got the better, and drove out the rich men, and, collecting the children of those who fled into some threshing-floors, collected a lot of oxen, and so trampled them to death, destroying them in a most impious manner. Therefore, when in their turn the rich men got the upper hand, they smeared over all those whom they got into their power with pitch, and so burnt them alive. And when they were being burnt, they say that many other prodigies were seen, and also that a sacred olive took fire of its own accord; on which account the God drove them for a long time from his oracle; and when they asked the oracle on what account they were driven away, he said—

And Clearchus, in his fourth book, says that the Milesians, imitating the luxury of the Colophonians, disseminated it among their [Pg 840] neighbours. And then he says that they, when reproved for it, said one to another, "Keep at home your native Milesian wares, and publish them not."

27. And concerning the Scythians, Clearchus, in what follows these last words, proceeds to say—"The nation of the Scythians was the first to use common laws; but after that, they became in their turn the most miserable of all nations, on account of their insolence: for they indulged in luxury to a degree in which no other nation did, being prosperous in everything, and having great resources of all sorts for such indulgences. And this is plain from the traces which exist of it to this day in the apparel worn, and way of life practised, by their chief men. For they, being very luxurious, and indeed being the first men who abandoned themselves wholly to luxury, proceeded to such a pitch of insolence that they used to cut off the noses of all the men wherever they came; and their descendants, after they emigrated to other countries, even now derive their name from this treatment. But their wives used to tattoo the wives of the Thracians, (of those Thracians, that is, who lived on the northern and western frontiers of Scythia,) all over their bodies, drawing figures on them with the tongues of their buckles; on which account, many years afterwards, the wives of the Thracians who had been treated in this manner effaced this disgrace in a peculiar manner of their own, tattooing also all the rest of their skin all over, in order that by this means the brand of disgrace and insult which was imprinted on their bodies, being multiplied in so various a manner, might efface the reproach by being called an ornament. And they lorded it over all other nations in so tyrannical a manner, that the offices of slavery, which are painful enough to all men, made it plain to all succeeding ages what was the real character of "a Scythian command."

Therefore, on account of the number of disasters which oppressed them, since every people had lost, through grief, all the comforts of life, and all their hair at the same time, foreign nations called all cutting of the hair which is done by way of insult, aposkythizomai.

28. And Callias, or Diocles, (whichever was the author of the Cyclopes), ridiculing the whole nation of the Ionians in that play, says—

[Pg 841]

And the people of Abydus (and Abydus is a colony of Miletus) are very luxurious in their way of life, and wholly enervated by pleasure; as Hermippus tells us, in his Soldiers—

And Aristophanes, in his Triphales, ridiculing (after the fashion of the comedians) many of the Ionians, says—

But concerning the people of Abydus, Antipho, in reply to the attacks of Alcibiades, speaks as follows:—"After you had been considered by your guardians old enough to be your own master, you, receiving your property from their hands, went away by sea to Abydus,—not for the purpose of transacting any private business of your own, nor on account of any commission of the state respecting any public rights of hospitality; but, led only by your own lawless and intemperate disposition, to learn lascivious habits and actions from the women at Abydus, in order that you might be able to put them in practice during the remainder of your life."

29. The Magnesians also, who lived on the banks of the Mæander, were undone because they indulged in too much luxury, as Callinus relates in his Elegies; and Archilochus confirms this: for the city of Magnesia was taken by the Ephesians. And concerning these same Ephesians, Democritus, who was himself an Ephesian, speaks in the first book of his treatise on the Temple of Diana at Ephesus; where, relating their excessive effeminacy, and the dyed garments which they used to wear, he uses these expressions:—"And as for the violet and purple robes of the Ionians, and their saffron garments, embroidered with round figures, [Pg 842] those are known to every one; and the caps which they wear on their heads are in like manner embroidered with figures of animals. They wear also garments called sarapes, of yellow, or scarlet, or white, and some even of purple: and they wear also long robes called calasires, of Corinthian workmanship; and some of these are purple, and some violet-coloured, and some hyacinth-coloured; and one may also see some which are of a fiery red, and others which are of a sea-green colour. There are also Persian calasires, which are the most beautiful of all. And one may see also," continues Democritus, "the garments which they call actææ; and the actæa is the most costly of all the Persian articles of dress: and this actæa is woven for the sake of fineness and of strength, and it is ornamented all over with golden millet-grains; and all the millet-grains have knots of purple thread passing through the middle, to fasten them inside the garment." And he says that the Ephesians use all these things, being wholly devoted to luxury.

30. But Duris, speaking concerning the luxury of the Samians, quotes the poems of Asius, to prove that they used to wear armlets on their arms; and that, when celebrating the festival of the Heræa, they used to go about with their hair carefully combed down over the back of their head and over their shoulders; and he says that this is proved to have been their regular practice by this proverb—"To go, like a worshipper of Juno, with his hair braided."

Now the verses of Asius run as follows:—

But Heraclides of Pontus, in his treatise on Pleasure, says that the Samians, being most extravagantly luxurious, destroyed the city, out of their meanness to one another, as effectually as the Sybarites destroyed theirs.

[Pg 843]

31. But the Colophonians (as Phylarchus says), who originally adopted a very rigid course of life, when, in consequence of the alliance and friendship which they formed with the Lydians, they began to give way to luxury, used to go into public with their hair adorned with golden ornaments, as Xenophanes tells us—

And to such a degree did they carry their dissoluteness and their unseemly drunkenness, that some of them never once saw the sun either rise or set: and they passed a law, which continued even to our time, that the female flute-players and female harpers, and all such musicians and singers, should receive pay from daybreak to midday, and until the lamps were lighted; but after that they set aside the rest of the night to get drunk in. And Theopompus, in the fifteenth book of his History, says, "that a thousand men of that city used to walk about the city, wearing purple garments, which was at that time a colour rare even among kings, and greatly sought after; for purple was constantly sold for its weight in silver. And so, owing to these practices, they fell under the power of tyrants, and became torn by factions, and so were undone with their country." And Diogenes the Babylonian gave the same account of them, in the first book of his Laws. And Antiphanes, speaking generally of the luxury of all the Ionians, has the following lines in his Dodona:—

And Theophrastus, in his essay on Pleasure, says that the Ionians, on account of the extraordinary height to which they carried their luxury, gave rise to what is now known as the golden proverb.

32. And Theopompus, in the eighth book of his History of the Affairs of Philip, says that some of those tribes which live on the sea-coast are exceedingly luxurious in their manner of living. But about the [Pg 844] Byzantians and Chalcedonians, the same Theopompus makes the following statement:—"But the Byzantians, because they had been governed a long time by a democracy, and because their city was so situated as to be a kind of mart, and because the whole people spent the whole of their time in the market-place and about the harbour, were very intemperate, and in the constant habit of feasting and drinking at the wine-sellers'. But the Chalcedonians, before they became members of the same city with them, were men who at all times cultivated better habits and principles of life; but after they had tasted of the democracy of the Byzantians, they fell into ruinous luxury, and, from having been most temperate and moderate in their daily life, they became a nation of hard drinkers, and very extravagant." And, in the twenty-first book of the History of the Affairs of Philip, he says that the nation of the Umbrians (and that is a tribe which lives on the shores of the Hadriatic) was exceedingly devoted to luxury, and lived in a manner very like the Lydians, and had a fertile country, owing to which they advanced in prosperity.

33. But speaking about the Thessalians, in his fourth book, he says that "they spend all their time among dancing women and flute-playing women, and some spend all the day in dice and drinking, and similar pastimes; and they are more anxious how they may display their tables loaded with all kinds of food, than how they may exhibit a regular and orderly life. But the Pharsalians," says he, "are of all men the most indolent and the most extravagant." And the Thessalians are confessed (as Critias says) to be the most extravagant of all the Greeks, both in their way of living and in their apparel; which was a reason why they conducted the Persians into Greece, desiring to copy their luxury and expense.

But concerning the Ætolians, Polybius tells us, in the thirteenth book of his History, that on account of their continual wars, and the extravagance of their lives, they became involved in debt. And Agatharchides, in the twelfth book of his Histories, says—"The Ætolians are so much the more ready to encounter death, in proportion as they seek to live extravagantly and with greater prodigality than any other nation."

[Pg 845]

34. But the Sicilians, and especially the Syracusans, are very notorious for their luxury; as Aristophanes also tells us, in his Daitaleis, where he says—

But Plato, in his Epistles, says—"It was with this intention that I went to Italy and Sicily, when I paid my first visit there. But when I got there, the way of life that I found there was not at all pleasing to me; for twice in the day they eat to satiety, and they never sleep alone at night; and they indulge also in all other such practices as naturally follow on such habits: for, after such habits as these, no man in all the world, who has been bred up in them from his youth, can possibly turn out sensible; and as for being temperate and virtuous, that none of them ever think of." And in the third book of his Polity he writes as follows:—"It seems to me, my friend, that you do not approve of the Syracusan tables, and the Sicilian variety of dishes; and you do not approve either of men, who wish to preserve a vigorous constitution, devoting themselves to Corinthian mistresses; nor do you much admire the delicacy which is usually attributed to Athenian sweetmeats."

35. But Posidonius, in the sixteenth book of his Histories, speaking of the cities in Syria, and saying how luxurious they were, writes as follows:—"The inhabitants of the towns, on account of the great fertility of the land, used to derive great revenues from their estates, and after their labours for necessary things used to celebrate frequent entertainments, at which they feasted incessantly, using their gymnasia for baths, and anointing themselves with very costly oils and perfumes; and they passed all their time in their γραμματεῖα, for that was the name which they gave to their public banqueting-rooms, as if they had been their own private houses; and the greater part of the day they remained in them, filling their bellies with meat and drink, so as even to carry away a good deal to eat at home; and they delighted their ears with the music of a noisy lyre, so that whole cities resounded with such noises." But Agatharchides, in the thirty-fifth book of his Affairs of Europe, says—"The Arycandians of Lycia, being neighbours of the Limyres, having got involved in debt, [Pg 846] on account of the intemperance and extravagance of their way of living, and, by reason of their indolence and devotion to pleasure, being unable to discharge their debts, placed all their hopes on Mithridates, thinking that he would reward them with a general abolition of debts." And, in his thirty-first book, he says that the Zacynthians were inexperienced in war, because they were accustomed to live in ease and opulence.

36. And Polybius, in his seventh book, says, that the inhabitants of Capua in Campania, having become exceedingly rich through the excellence of their soil, fell into habits of luxury and extravagance, exceeding all that is reported of the inhabitants of Crotona or Sybaris. "Accordingly," says he, "they, not being able to bear their present prosperity, called in Hannibal, owing to which act they afterwards suffered intolerable calamities at the hands of the Romans. But the people of Petelia, who kept the promises which they had made to the Romans, behaved with such resolution and fortitude when besieged by Hannibal, that they did not surrender till they had eaten all the hides which there were in the city, and the bark and young branches of all the trees which grew in the city, and till they had endured a siege for eleven months, without any one coming to their assistance; and they did not even then surrender without the permission of the Romans."

37. And Phylarchus, in the eleventh book of his History, says that Æschylus says that the Curetes derived their name from their luxurious habits—

And Agathon in his Thyestes says, that "the suitors who courted the daughter of Pronax came sumptuously dressed in all other points, and also with very long, carefully dressed hair. And when they failed in obtaining her hand—

[Pg 847]

And the people of Cumæ in Italy, as Hyperochus tells us, or whoever else it was who wrote the History of Cumæ which is attributed to him, wore golden brocaded garments all day, and robes embroidered with flowers; and used to go to the fields with their wives, riding in chariots.—And this is what I have to say about the luxury of nations and cities.

38. But of individual instances I have heard the following stories:—Ctesias, in the third book of his History of Persia, says, that all those who were ever kings in Asia devoted themselves mainly to luxury; and above all of them, Ninyas did so, the son of Ninus and Semiramis. He, therefore, remaining in-doors and living luxuriously, was never seen by any one, except by his eunuchs and by his own women.

And another king of this sort was Sardanapalus, whom some call the son of Anacyndaraxes, and others the son of Anabaxarus. And so, when Arbaces, who was one of the generals under him, a Mede by birth, endeavoured to manage, by the assistance of one of the eunuchs, whose name was Sparamizus, to see Sardanapalus; and when he with difficulty prevailed upon him, with the consent of the king himself,—when the Mede entered and saw him, painted with vermilion and adorned like a woman, sitting among his concubines carding purple wool, and sitting among them with his feet up, wearing a woman's robe, and with his beard carefully scraped, and his face smoothed with pumice-stone (for he was whiter than milk, and pencilled under his eyes and eyebrows; and when he saw Arbaces, he was just putting a little more white under his eyes), most historians, among whom Duris is one, relate that Arbaces, being indignant at his countrymen being ruled over by such a monarch as that, stabbed him and slew him. But Ctesias says that he went to war with him, and collected a great army, and then that Sardanapalus, being dethroned by Arbaces, died, burning himself alive in his palace, having heaped up a funeral pile four plethra in extent, on which he placed a hundred and fifty golden couches, and a corresponding number of tables, these, too, being all made of gold. And he also erected on the funeral pile a chamber a hundred feet long, made of wood; and in it he had couches spread, and there he himself lay down with his wife, and his concubines lay on other couches around. For he had sent on his three sons and his daughters, when he saw that his affairs were getting in a dangerous state, to Nineveh, to the king of that city, giving them three thousand talents of gold. And he made the roof of this apartment [Pg 848] of large stout beams, and then all the walls of it he made of numerous thick planks, so that it was impossible to escape out of it. And in it he placed ten millions of talents of gold, and a hundred millions of talents of silver, and robes, and purple garments, and every kind of apparel imaginable. And after that he bade the slaves set fire to the pile; and it was fifteen days burning. And those who saw the smoke wondered, and thought that he was celebrating a great sacrifice; but the eunuchs alone knew what was really being done. And in this way Sardanapalus, who had spent his life in extraordinary luxury, died with as much magnanimity as possible.

39. But Clearchus, relating the history of the king of Persia, says that—"in a very prudent manner he proposed prizes for any one who could invent any delicious food. For this is what, I imagine, is meant by the brains of Jupiter and the king. On which account," continues he, "Sardanapalus was the most happy of all monarchs, who during his whole life preferred enjoyment to everything else, and who, even after his death, shows by his fingers, in the figure carved on his tomb, how much ridicule all human affairs deserve, being not worth the snap of his fingers which he makes . . . . . . . . anxiety about other things."

However, Sardanapalus does not appear to have lived all his life in entire inaction; for the inscription on his tomb says—

And Amyntas, in the third book of his Account of the Posts, says that at Nineveh there is a very high mound, which Cyrus levelled with the ground when he besieged the city, and raised another mound against the city; and that this mound was said to have been erected by Sardanapalus the son of King Ninus; and that on it there was said to be inscribed, on a marble pillar and in Chaldaic characters, the following inscription, which Chærilus translated into Greek, and reduced to metre. And the inscription is as follows—

[Pg 849]

But Clitarchus, in the fourth book of his History of Alexander, says that Sardanapalus died of old age after he had lost the sovereignty over the Syrians. And Aristobulus says—"In Anchiale, which was built by Sardanapalus, did Alexander, when he was on his expedition against the Persians, pitch his camp. And at no great distance was the monument of Sardanapalus, on which there was a marble figure putting together the fingers of its right hand, as if it were giving a fillip. And there was on it the following inscription in Assyrian characters—

by "this" meaning the fillip he was giving with his fingers.

40. But Sardanapalus was not the only king who was very luxurious, but so was also Androcotus the Phrygian. For he also used to wear a robe embroidered with flowers; and to adorn himself more superbly than a woman, as Mnaseas relates, in the third book of his History of Europe. But Clearchus, in the fifth book of his Lives, says that Sagaus the king of the Mariandyni used, out of luxury, to eat, till he arrived at old age, out of his nurse's mouth, that he might not have the trouble of chewing his own food; and that he never put his hand lower than his navel; on which account Aristotle, laughing at Xenocrates the Chalcedonian, for a similar preposterous piece of laziness, says—

And Ctesias relates that Annarus, a lieutenant of the king of Persia, and governor of Babylon, wore the entire dress and ornaments of a woman; and though he was only a slave of the king, there used to come into the room while he was at supper a hundred and fifty women playing the lyre and singing. And they played and sang all the time that he was eating. And Phœnix of Colophon, the poet, speaking of Ninus, in the first book of his Iambics, says—

[Pg 850]

41. But Theopompus, in the fifteenth book of his History of Philip, says that "Straton the king of Sidon surpassed all men in luxury and devotion to pleasure. For as Homer has represented the Phæacians as living feasting and drinking, and listening to harp-players and rhapsodists, so also did Straton pass the whole of his life; and so much the more devoted to pleasure was he than they, that the Phæacians, as Homer reports, used to hold their banquets in the company of their own wives and daughters; but Straton used to prepare his entertainments with flute-playing and harp-playing and lyre-playing women. And he sent for many courtesans from Peloponnesus, and for many musicians from Ionia, and for other girls from every part of Greece; some skilful in singing and some in dancing, for exhibitions of skill in which they had contests before himself and his friends; and with these women he spent a great deal of his time. He then, [Pg 851] delighting in such a life as this, and being by nature a slave to his passions, was also especially urged on by rivalry with Nicocles. For he and Nicocles were always rivalling one another; each of them devoted all his attention to living more luxuriously and pleasantly than the other. And so they carried their emulation to such a height, as we have heard, that when either of them heard from his visitors what was the furniture of the other's house, and how great was the expense gone to by the other for any sacrifice, he immediately set to work to surpass him in such things. And they were anxious to appear to all men prosperous and deserving of envy. Not but what neither of them continued prosperous throughout the whole of their lives, but were both of them destroyed by violent deaths."

And Anaximenes, in his book entitled the Reverses of Kings, giving the same account of Straton, says that he was always endeavouring to rival Nicocles, who was the king of Salamis in Cyprus, and who was exceedingly devoted to luxury and debauchery, and that they both came to a violent end.

42. And in the first book of his History of the Affairs of Philip, Theopompus, speaking of Philip, says—"And on the third day he comes to Onocarsis, which was a strong place in Thrace, having a large grove kept in beautiful order, and full of every resource for living pleasantly, especially during the summer. For it was one of the places which had been especially selected by Cotys, who, of all the kings that ever lived in Thrace, was the most eager in his pursuit of pleasure and luxury. And going round all the country, wherever he saw any place shaded with trees and well watered with springs, he made it into a banqueting place. And going to them whenever he chose, he used to celebrate sacrifices to the Gods, and there he would stay with his lieutenants, being a very happy and enviable man, until he took it into his head to blaspheme Minerva, and to treat her with contempt." And the historian goes on to say, that Cotys once prepared a feast, as if Minerva had married him; and prepared a bed-chamber for her, and then, in a state of intoxication, he waited for the goddess. And being already totally out of his mind, he sent one of his body-guards to see whether the goddess had arrived at the bed-chamber. And when he came there, and went back and reported that there was nobody there, he shot [Pg 852] him and killed him. And he treated a second in the same way, until a third went, and on his return told him that the goddess had been a long time waiting for him. And this king, being once jealous of his wife, cut her up with his own hands, beginning at her legs.

43. But in the thirteenth book of his History of the Affairs of Philip, speaking of Chabrias the Athenian, he says—"But he was unable to live in the city, partly on account of his intemperance, and partly because of the extravagant habits of his daily life, and partly because of the Athenians. For they are always unfavourable to eminent men; on which account their most illustrious citizens preferred to live out of the city. For instance, Iphicrates lived in Thrace, and Conon in Cyprus, and Timotheus in Lesbos, and Chares at Sigeum, and Chabrias himself in Egypt." And about Chares he says, in his forty-fifth book—"But Chares was a slow and stupid man, and one wholly devoted to pleasure. And even when he was engaged in his military expeditions, he used to take about with him female flute-players, and female harp-players, and a lot of common courtesans. And of the money which was contributed for the purposes of the war, some he expended on this sort of profligacy, and some he left behind at Athens, to be distributed among the orators and those who propose decrees, and on those private individuals who had actions depending. And for all this the Athenian populace was so far from being indignant, that for this very reason he became more popular than any other citizen; and naturally too: for they all lived in this manner, that their young men spent all their time among flute-players and courtesans; and those who were a little older than they, devoted themselves to gambling, and profligacy of that sort; and the whole people spent more money on its public banquets and entertainments than on the provision necessary for the well-doing of the state.

But in the work of Theopompus, entitled, "Concerning the Money of which the Temple at Delphi was pillaged," he says—"Chares the Athenian got sixty talents by means of Lysander. And with this money he gave a banquet to the Athenians in the market-place, celebrating a triumphal sacrifice in honour of their victory gained in the battle which [Pg 853] took place against the foreign troops of Philip." And these troops were commanded by Adæus, surnamed the Cock, concerning whom Heraclides the comic poet speaks in the following manner—

And Duris gives the same account.

44. But Idomeneus tells us that the Pisistratidæ also, Hippias and Hipparchus, instituted banquets and entertainments; on which account they had a vast quantity of horses and other articles of luxury. And this it was that made their government so oppressive. And yet their father, Pisistratus, had been a moderate man in his pleasures, so that he never stationed guards in his fortified places, nor in his gardens, as Theopompus relates in his twenty-first book, but let any one who chose come in and enjoy them, and take whatever he pleased. And Cimon afterwards adopted the same conduct, in imitation of Pisistratus. And Theopompus mentions Cimon in the tenth book of his History of the Affairs of Philip, saying—"Cimon the Athenian never placed any one in his fields or gardens to protect the fruit, in order that any of the citizens who chose might go in and pick the fruit, and take whatever they wanted in those places. And besides this, he opened his house to every one, and made a daily practice of providing a plain meal for a great number of people; and all the poor Athenians who came that way might enter and partake of it. He also paid great attention to all those who from day-to-day came to ask something of him; and they say that he used always to take about with him one or two young men bearing bags of money. And he ordered them to give money to whoever came to him to ask anything of him. And they say that he also often contributed towards the expense of funerals. And this too is a thing that he often did; whenever he met any citizen badly clad, he used to order one of the young men who were following him to change cloaks with him. And so by all these means he acquired a high reputation, and was the first of all the citizens."

[Pg 854]

But Pisistratus was in many respects very oppressive; and some say that that statue of Bacchus which there is at Athens was made in his likeness.

45. And Heraclides of Pontus, in his treatise on Pleasure, says that Pericles, nicknamed the Olympian, after he got rid of his wife out of his house, and devoted himself to a life of pleasure, lived with Aspasia, the courtesan from Megara, and spent the greater part of his substance on her. And Themistocles, when the Athenians were not yet in such a state of intoxication, and had not yet begun to use courtesans, openly filled a chariot with prostitutes, and drove early in the morning through the Ceramicus when it was full. But Idomeneus has made this statement in an ambiguous manner, so as to leave it uncertain whether he means that he harnessed the prostitutes in his chariot like horses, or merely that he made them mount his four-horsed chariot. And Possis, in the third book of his History of the Affairs of Magnesia, says, that Themistocles, having been invested with a crowned magistracy in Magnesia, sacrificed to Minerva, and called the festival the Panathenæa. And he sacrificed also to Dionysius Choopotes, and celebrated the festival of the Choeis there. But Clearchus, in the first book of his treatise on Friendship, says that Themistocles had a triclinium of great beauty made for him, and said that he should be quite contented if he could fill that with friends.

46. And Chamæleon of Pontus, in his Essay on Anacreon, having quoted these lines—

says that Artemo derived this nickname from living luxuriously, and being carried about (περιφέρεσθαι) on a couch. For Anacreon says that he had been previously very poor, and then became on a sudden very luxurious, in the following verses—

[Pg 855]

47. But Satyrus, speaking of the beautiful Alcibiades, says,—"It is said that when he was in Ionia, he was more luxurious than the Ionians themselves. And when he was in Thebes he trained himself, and practised gymnastic exercises, being more of a Bœotian than the Thebans themselves. And in Thessaly he loved horses and drove chariots; being fonder of horses than the Aleuadæ: and at Sparta he practised courage and fortitude, and surpassed the Lacedæmonians themselves. And again, in Thrace he out-drank even the Thracians themselves. And once wishing to tempt his wife, he sent her a thousand Darics in another man's name: and being exceedingly beautiful in his person, he cherished his hair the greater part of his life, and used to wear an extraordinary kind of shoe, which is called Alcibias from him. And whenever he was a choregus, he made a procession clad in a purple robe; and going into the theatre he was admired not only by the men, but also by the women: on which account Antisthenes, the pupil of Socrates, who often had seen Alcibiades, speaks of him as a powerful and manly man, and impatient of restraint, and audacious, and exceedingly beautiful through all his life.

"And whenever he went on a journey he used four of the allied cities as his maid-servants. For the Ephesians used to put up a Persian tent for him; and the Chians used to find him food for his horses; and the people of Cyzicus supplied him with victims for his sacrifices and banquets; and the Lesbians gave him wine, and everything else which he wanted for his daily food. And when he came to Athens from Olympia, he offered up two pictures, the work of Aglaophon: one of which represented the priestesses of Olympia and Delphi crowning him; and in the other Nemea was sitting, and Alcibiades on her knees, appearing more beautiful than any of the women. And even when on military expeditions he wished to appear beautiful; accordingly he had a shield [Pg 856] made of gold and ivory, on which was carved Love brandishing a thunderbolt as the ensign. And once having gone to supper at the house of Anytus, by whom he was greatly beloved, and who was a rich man, when one of the company who was supping there with him was Thrasyllus, (and he was a poor man,) he pledged Thrasyllus in half the cups which were set out on the side-board, and then ordered the servants to carry them to Thrasyllus's house; and then he very civilly wished Anytus good night, and so departed. But Anytus, in a very affectionate and liberal spirit, when some one said what an inconsiderate thing Alcibiades had done; 'No, by Jove,' said he, 'but what a kind and considerate thing; for when he had the power to have taken away everything, he has left me half.'"

48. And Lysias the orator, speaking of his luxury, says—"For Axiochus and Alcibiades having sailed to the Hellespont, married at Abydus, both of them marrying one wife, Medontias of Abydus, and both cohabited with her. After this they had a daughter, and they said that they could not tell whose daughter she was; and when she was old enough to be married, they both cohabited with her too; and when Alcibiades came to her, he said that she was the daughter of Axiochus, and Axiochus in his turn said she was the daughter of Alcibiades." And he is ridiculed by Eupolis, after the fashion of the comic writers, as being very intemperate with regard to women; for Eupolis says in his Flatterers—

And Pherecrates says—

And when he was at Sparta he seduced Timæa, the wife of Agis the king. And when some people reproached him for so doing, he said, "that he did not intrigue with her out of incontinence, but in order that a son of his might be king at Sparta; and that the kings might no longer be said to be descended from Hercules, but from Alcibiades:" and when he was engaged in his military expeditions, he used to take about, with him Timandra, the mother of Lais the Corinthian, and Theodote, who was an Athenian courtesan.

[Pg 857]

49. But after his banishment, having made the Athenians masters of the Hellespont, and having taken more than five thousand Peloponnesians prisoners, he sent them to Athens; and after this, returning to his country, he crowned the Attic triremes with branches, and mitres, and fillets. And fastening to his own vessels a quantity of ships which he had taken, with their beaks broken off, to the number of two hundred, and conveying also transports full of Lacedæmonian and Peloponnesian spoils and arms, he sailed into the Piræus: and the trireme in which he himself was, ran up to the very bars of the Piræus with purple sails; and when it got inside the harbour, and when the rowers took their oars, Chrysogonus played on a flute the trieric air, clad in a Persian robe, and Callippides the tragedian, clad in a theatrical dress, gave the word to the rowers. On account of which some one said with great wit—"Sparta could never have endured two Lysanders, nor Athens two Alcibiadeses." But Alcibiades was imitating the Medism of Pausanias, and when he was staying with Pharnabazus, he put on a Persian robe, and learnt the Persian language, as Themistocles had done.

50. And Duris says, in the twenty-second book of his History,—"Pausanias, the king of Lacedæmon, having laid aside the national cloak of Lacedæmon, adopted the Persian dress. And Dionysius, the tyrant of Sicily, adopted a theatrical robe and a golden tragic crown with a clasp. And Alexander, when he became master of Asia, also adopted the Persian dress. But Demetrius outdid them all; for the very shoes which he wore he had made in a most costly manner; for in its form it was a kind of buskin, made of most expensive purple wool; and on this the makers wove a great deal of golden embroidery, both before and behind; and his cloak was of a brilliant tawny colour; and, in short, a representation of the heavens was woven into it, having the stars and twelve signs of the Zodiac all wrought in gold; and his head-band was spangled all over with gold, binding on a purple broad-brimmed hat in such a manner that the outer fringes hung down the back. And when the Demetrian festival was celebrated at Athens, Demetrius himself was painted on the proscenium, sitting on the world." And Nymphis of Heraclea, in the sixth book of his treatise on his Country, says—"Pausanias, who defeated Mardonius at Platæa, having [Pg 858] transgressed the laws of Sparta, and given himself up to pride, when staying near Byzantium, dared to put an inscription on the brazen goblet which is there consecrated to the gods, whose temple is at the entrance of the strait, (and the goblet is in existence to this day,) as if he had dedicated it himself; putting this inscription on it, forgetting himself through his luxury and arrogance—

51. "Pharax the Lacedæmonian also indulged himself in luxury," as Theopompus tells us in the fourteenth book of his History, "and he abandoned himself to pleasure in so dissolute and unrestrained a manner, that by reason of his intemperance he was much oftener taken for a Sicilian, than for a Spartan by reason of his country." And in his fifty-second book he says that "Archidamus the Lacedæmonian, having abandoned his national customs, adopted foreign and effeminate habits; so that he could not endure the way of life which existed in his own country, but was always, by reason of his intemperance, anxious to live in foreign countries. And when the Tarentines sent an embassy about an alliance, he was anxious to go out with them as an ally; and being there, and having been slain in the wars, he was not thought worthy even of a burial, although the Tarentines offered a great deal of money to the enemy to be allowed to take up his body."

And Phylarchus, in the tenth book of his Histories, says that Isanthes was the king of that tribe of Thracians called Crobyzi, and that he surpassed all the men of his time in luxury; and he was a rich man, and very handsome. And the same historian tells us, in his twenty-second book, that Ptolemy the Second, king of Egypt, the most admirable of all princes, and the most learned and accomplished of men, was so beguiled and debased in his mind by his unseasonable luxury, that he actually dreamed that he should live for ever, and said that he alone had found out how to become immortal. And once, after he had been afflicted by the gout for many days, when at last he got a little better, and saw through his window-blinds some Egyptians dining by the river side, and eating whatever it might be that they had, and lying at random on the sand, "O wretched man that I am," said he, "that I am not one of those men!"

[Pg 859]

52. Now Callias and his flatterers we have already sufficiently mentioned. But since Heraclides of Pontus, in his treatise on Pleasures, speaks of him, we will return to the subject and quote what he says:—"When first the Persians made an expedition against Greece, there was, as they say, an Eretrian of the name of Diomnestus, who became master of all the treasures of the general; for he happened to have pitched his tent in his field, and to have put his money away in some room of his house. But when the Persians were all destroyed, then Diomnestus took the money without any one being aware of it; but when the king of Persia sent an army into Eretria the second time, ordering his generals utterly to destroy the city, then, as was natural, all who were at all well off carried away their treasures. Accordingly those of the family of Diomnestus who were left, secretly removed their money to Athens, to the house of Hipponicus, the son of Callias, who was surnamed Ammon; and when all the Eretrians had been driven out of their city by the Persians, this family remained still in possession of their wealth, which was great. So Hipponicus, who was the son of that man who had originally received the deposit, begged the Athenians to grant him a place in the Acropolis, where he might construct a room to store up all this money in, saying that it was not safe for such vast sums to remain in a private house. And the Athenians did grant him such a place; but afterwards, he, being warned against such a step by his friends, changed his mind.

"Callias, therefore, became the master of all this money, and lived a life of pleasure, (for what limit was there to the flatterers who surrounded him, or to the troops of companions who were always about him? and what extravagance was there which he did not think nothing of?) However, his voluptuous life afterwards reduced him so low, that he was compelled to pass the rest of his life with one barbarian old woman for a servant, and he was in want of actual daily necessaries, and so he died.

"But who was it who got rid of the riches of Nicias of Pergasa, or of Ischomachus? was it not Autoclees and Epiclees, who preferred living with one another, and who considered everything second to pleasure? and after they had squandered all this wealth, they drank hemlock [Pg 860] together, and so perished."

53. But, concerning the luxury of Alexander the Great, Ephippus the Olynthian, in his treatise on the Deaths of Alexander and Hephæstion, says that "he had in his park a golden throne, and couches with silver feet, on which he used to sit and transact business with his companions." But Nicobule says, that "while he was at supper all the morris dancers and athletes studied to amuse the king; and at his very last banquet, Alexander, remembering an episode in the Andromeda of Euripides, recited it in a declamatory manner, and then drank a cup of unmixed wine with great eagerness, and compelled all the rest to do so too." And Ephippus tells us that "Alexander used to wear even the sacred vestments at his entertainments; and sometimes he would wear the purple robe, and cloven sandals, and horns of Ammon, as if he had been the god; and sometimes he would imitate Diana, whose dress he often wore while driving in his chariot; having on also a Persian robe, but displaying above his shoulders the bow and javelin of the goddess. Sometimes also he would appear in the guise of Mercury; at other times, and indeed almost every day, he would wear a purple cloak, and a tunic shot with white, and a cap which had a royal diadem attached to it. And when he was in private with his friends he wore the sandals of Mercury, and the petasus on his head, and held the caduceus in his hand. Often also he wore a lion's skin, and carried a club, like Hercules."

What wonder then is it, if in our time the emperor Commodus, when he drove abroad in his chariot, had the club of Hercules lying beside him, with a lion's skin spread at his feet, and liked to be called Hercules, when even Alexander, the pupil of Aristotle, represented himself as like so many gods, and even like Diana? And Alexander used to have the floor sprinkled with exquisite perfumes and with fragrant wine; and myrrh was burnt before him, and other kinds of incense; and all the bystanders kept silence, or spoke only words of good omen, out of fear. For he was a very violent man, with no regard for human life; for he appeared to be a man of a melancholic constitution. And on one occasion, at Ecbatana, when he was offering a sacrifice to Bacchus, and when everything was prepared in a most lavish manner [Pg 861] for the banquet,  .  .  . and Satrabates the satrap, feasted all the soldiers .  .  .  . "But when a great multitude was collected to see the spectacle," says Ephippus, "there were on a sudden some arrogant proclamations published, more insolent even than Persian arrogance was wont to dictate. For, as different people were publishing different proclamations, and proposing to make Alexander large presents, which they called crowns; one of the keepers of his armoury, going beyond all previous flattery, having previously arranged the matter with Alexander, ordered the herald to proclaim that Gorgos, the keeper of the armoury, presents Alexander, the son of Ammon, with three thousand pieces of gold; and will also present him, when he lays siege to Athens, with ten thousand complete suits of armour, and with an equal number of catapults and all weapons required for the war.

54. And Chares, in the tenth book of his History of Alexander, says—"When he took Darius prisoner, he celebrated a marriage-feast for himself and his companions, having had ninety-two bedchambers prepared in the same place. There was a house built capable of containing a hundred couches; and in it every couch was adorned with wedding paraphernalia to the value of twenty minæ, and was made of silver itself; but his own bed had golden feet. And he also invited to the banquet which he gave, all his own private friends, and those he arranged opposite to himself and the other bridegrooms; and his forces also belonging to the army and navy, and all the ambassadors which were present, and all the other strangers who were staying at his court. And the apartment was furnished in the most costly and magnificent manner, with sumptuous garments and cloths, and beneath them were other cloths of purple, and scarlet, and gold. And, for the sake of solidity, pillars supported the tent, each twenty cubits long, plated all over with gold and silver, and inlaid with precious stones; and all around these were spread costly curtains embroidered with figures of animals, and with gold, having gold and silver curtain-rods. And the circumference of the court was four stadia. And the banquet took place, beginning at the sound of a trumpet, at that marriage-feast, and on other occasions whenever the king offered a solemn sacrifice, so that all the army knew it.

[Pg 862]

And this marriage-feast lasted five days. And a great number both of barbarians and Greeks brought contributions to it; and also some of the Indian tribes did so. And there were present some wonderful conjurors—Scymnus of Tarentum, and Philistides of Syracuse, and Heraclitus of Mitylene; after whom also Alexis of Tarentum, the rhapsodist, exhibited his skill. There came also harp-players, who played without singing,—Cratinus of Methymne, and Aristonymus the Athenian, and Athenodorus the Teian. And Heraclitus the Tarentine played on the harp, accompanying himself with his voice, and so did Aristocrates the Theban. And of flute-players accompanied with song, there were present Dionysius of Heraclea, and Hyperbolus of Cyzicus. And of other flute-players there were the following, who first of all played the air called The Pythian, and afterwards played with the choruses,—Timotheus, Phrynichus, Caphesias, Diophantus, and also Evius the Chalcidian. And from this time forward, those who were formerly called Dionysio-colaces,[3] were called Alexandro-colaces, on account of the extravagant liberality of their presents, with which Alexander was pleased. And there were also tragedians who acted,—Thessalus, and Athenodorus, and Aristocritus; and of comic actors there were Lycon, and Phormion, and Ariston. There was also Phasimelus the harp-player. And the crowns sent by the ambassadors and by other people amounted in value to fifteen thousand talents.

55. But Polycletus of Larissa, in the eighth book of his History, says that Alexander used to sleep on a golden, couch, and that flute-playing men and women followed him to the camp, and that he used to drink till daybreak. And Clearchus, in his treatise on Lives, speaking of Darius who was dethroned by Alexander, says, "The king of the Persians offered prizes to those who could invent pleasures for him, and by this conduct allowed his whole empire and sovereignty to be subverted by pleasures. Nor was he aware that he was defeating himself till others had wrested his sceptre from him and had been proclaimed in his place." And Phylarchus, in the twenty-third book of his History, and Agatharchides of Cnidus, in the tenth book of his History of Asia, say that the companions also of Alexander gave way to the most extravagant [Pg 863] luxury. And one of them was a man named Agnon, who used to wear golden studs in his sandals and shoes. And Cleitus, who was surnamed The White, whenever he was about to transact business, used to converse with every one who came to him while walking about on a purple carpet. And Perdiccas and Craterus, who were fond of athletic exercises, had men follow them with hides fastened together so as to cover a place an entire stadium in extent; and then they selected a spot within the encampment which they had covered with these skins as an awning; and under this they practised their gymnastics.

They were followed also by numerous beasts of burden, which carried sand for the use of the palæstra. And Leonnatus and Menelaus, who were very fond of hunting, had curtains brought after them calculated to enclose a space a hundred stadia in circumference, with which they fenced in a large space and then practised hunting within it. And as for the golden plane-trees, and the golden vine—having on it bunches of grapes made of emeralds and Indian carbuncles, and all sorts of other stones of the most costly and magnificent description, under which the kings of Persia used often to sit when transacting business,—the expense of all this, says Phylarchus, was far less than the daily sums squandered by Alexander; for he had a tent capable of containing a hundred couches, and fifty golden pillars supported it. And over it were spread golden canopies wrought with the most superb and costly embroidery, to shade all the upper part of it. And first of all, five hundred Persian Melophori stood all round the inside of it, clad in robes of purple and apple-green; and besides them there were bowmen to the number of a thousand, some clad in garments of a fiery red, and others in purple; and many of them had blue cloaks. And in front of them stood five hundred Macedonian Argyraspides; and in the middle of the tent was placed a golden chair, on which Alexander used to sit and transact business, his body-guards standing all around. And on the outside, all round the tent, was a troop of elephants regularly equipped, and a thousand Macedonians, having Macedonian dresses; and then ten thousand Persians: and the number of those who wore purple amounted to five hundred, to whom Alexander gave this dress for them to wear. And though he had such a numerous retinue of friends and [Pg 864] servants, still no one dared to approach Alexander of his own accord; so great was his dignity and the veneration with which they regarded him. And at that time Alexander wrote letters to the cities in Ionia, and to the Chians first of all, to send him a quantity of purple; for he wished all his companions to wear purple robes. And when his letter was read among the Chians, Theocritus the philosopher being present, said—

56. And Posidonius, in the twenty-eighth book of his History, says that "Antiochus the king, who was surnamed Grypus, when he was celebrating the games at Daphne, gave a magnificent entertainment; at which, first of all, a distribution of entire joints took place, and after that another distribution of geese, and hares, and antelopes all alive. There were also," says he, "distributed golden crowns to the feasters, and a great quantity of silver plate, and of servants, and horses, and camels. And every one was expected to mount a camel, and drink; and after that he was presented with the camel, and with all that was on the camel, and the boy who stood by it." And in his fourteenth book, speaking of his namesake Antiochus, who made war upon Arsaces, and invaded Media, he says that "he made a feast for a great multitude every day; at which, besides the things which were consumed, and the heaps of fragments which were left, every one of the guests carried away with him entire joints of beasts, and birds, and fishes which had never been carved, all ready dressed, in sufficient quantities to fill a waggon. And after this they were presented with a quantity of sweetmeats, and chaplets, and crowns of myrrh and frankincense, with turbans as long as a man, made of strips of gold brocade."

57. But Clytus, the pupil of Aristotle, in his History of Miletus, says that "Polycrates, the tyrant of Samos, collected everything that was worth speaking of everywhere to gratify his luxury, having assembled dogs from Epirus, and goats from Scyros, and sheep from Miletus, and swine from Sicily."

[Pg 865]

And Alexis, in the third book of his Samian Annals, says that "Samos was adorned by Polycrates with the productions of many other cities; as he imported Molossian and Lacedæmonian dogs, and goats from Scyros and Naxos, and sheep from Miletus and Attica. He also," says he, "sent for artists, promising them enormous wages. But before he became tyrant, having prepared a number of costly couches and goblets, he allowed any one the use of them who was preparing any marriage-feast or extraordinary entertainment." And after hearing all these particulars we may well admire the tyrant, because it was nowhere written that he had sent for any women or boys from any other countries, although he was of a very amorous constitution, and was a rival in love of Anacreon the poet; and once, in a fit of jealousy, he cut off all the hair of the object of his passion. And Polycrates was the first man who called the ships which he had built Samians, in honour of his country.

But Clearchus says that "Polycrates, the tyrant of the effeminate Samos, was ruined by the intemperance of his life, imitating the effeminate practices of the Lydians; on which account, in opposition to the place in Sardis called the beautiful Ancon, he prepared a place in the chief city of the Samians, called Laura; he made those famous Samian flowers in opposition to the Lydian. And the Samian Laura was a narrow street in the city, full of common women, and of all kinds of food calculated to gratify intemperance and to promote enjoyment, with which he actually filled Greece. But the flowers of the Samians are the preeminent beauty of the men and women, and indeed of the whole city, at its festivals and banquets." And these are the words of Clearchus. And I myself am acquainted with a narrow street in my native city of Alexandria, which to this very day is called the Happy Street, in which every apparatus of luxury used to be sold.

58. But Aristotle, in his treatise on Admirable and Wonderful Things, says that "Alcisthenes of Sybaris, out of luxury, had a garment prepared for him of such excessive expensiveness that he exhibited it at Lacinium, at the festival of Juno, at which all the Italians assemble, and that of all the things which were exhibited that was the most admired." And he says that "Dionysius the elder afterwards became master of it, and sold it to the Carthaginians for a hundred [Pg 866] and twenty talents." Polemo also speaks of it in his book entitled, A Treatise concerning the Sacred Garments at Carthage. But concerning Smindyrides of Sybaris, and his luxury, Herodotus has told us, in his sixth book, saying that he sailed from Sybaris to court Agariste, the daughter of Clisthenes the tyrant of Sicyon. "And," says he, "there came from Italy Smindyrides, the son of Hippocrates, a citizen of Sybaris; who carried his luxury to the greatest height that ever was heard of among men. At all events he was attended by a thousand cooks and bird-catchers." Timæus also mentions him in his seventh book. But of the luxury of Dionysius the younger, who was also tyrant of Sicily, an account is given by Satyrus the Peripatetic, in his Lives. For he says that he used to fill rooms holding thirty couches with feasters. And Clearchus, in the fourth book of his Lives, writes as follows:—"But Dionysius, the son of Dionysius, the cruel oppressor of all Sicily, when he came to the city of the Locrians, which was his metropolis, (for Doris his mother was a Locrian woman by birth,) having strewed the floor of the largest house in the city with wild thyme and roses, sent for all the maidens of the Locrians in turn; and then rolled about naked, with them naked also, on this layer of flowers, omitting no circumstance of infamy. And so, not long afterwards, they who had been insulted in this manner having got his wife and children into their power, prostituted them in the public roads with great insult, sparing them no kind of degradation. And when they had wreaked their vengeance upon them, they thrust needles under the nails of their fingers, and put them to death with torture. And when they were dead, they pounded their bones in mortars, and having cut up and distributed the rest of their flesh, they imprecated curses on all who did not eat of it; and in accordance with this unholy imprecation, they put their flesh into the mills with the flour, that it might be eaten by all those who made bread. And all the other parts they sunk in the sea. But Dionysius himself, at last going about as a begging priest of Cybele, and beating the drum, ended his life very miserably. We, therefore, ought to guard against what is called luxury, which is the ruin of a man's life; and we ought to think insolence the destruction of everything."

[Pg 867]

59. But Diodorus Siculus, in his books On the Library, says that "the citizens of Agrigentum prepared for Gelon a very costly swimming-bath, being seven stadia in circumference and twenty cubits deep; and water was introduced into it from the rivers and fountains, and it served for a great pond to breed fish in, and supplied great quantities of fish for the luxury and enjoyment of Gelon. A great number of swans also," as he relates, "flew into it; so that it was a very beautiful sight. But afterwards the lake was destroyed by becoming filled with mud." And Duris, in the tenth book of his History of Agathocles, says that near the city of Hipponium a grove is shown of extraordinary beauty, excellently well watered; in which there is also a place called the Horn of Amalthea; and that this grove was made by Gelon. But Silenus of Calatia, in the third book of his History of Sicily, says that near Syracuse there is a garden laid out in a most expensive manner, which is called Mythus, in which Hiero the king used to transact his business. And the whole country about Panormus,[5] in Sicily, is called The Garden, because it is full of highly-cultivated trees, as Callias tells us in the eighth book of his History of Agathocles.

And Posidonius, in the eighth book of his History, speaking of Damophilus the Sicilian, by whose means it was that the Servile war was stirred up, and saying that he was a slave to his luxury, writes as follows:—"He therefore was a slave to luxury and debauchery. And he used to drive through the country on a four-wheeled chariot, taking with him horses, and servants of great personal beauty, and a disorderly crowd of flatterers and military boys running around his chariot. And ultimately he, with his whole family, perished in a disgraceful manner, being treated with the most extreme violence and insult by his own slaves."

60. And Demetrius Phalereus, as Duris says in the sixteenth volume of his Histories, being possessed of a revenue of twelve hundred talents a-year, and spending a small portion of it on his soldiers, and on the necessary expenses of the state, squandered all the rest of it on gratifying his innate love of debauchery, having splendid banquets every day, and a great number of guests to feast with him. And in the prodigality of his expense in his entertainments, he outdid even [Pg 868] the Macedonians, and, at the same time, in the elegance of them, he surpassed the Cyprians and Phœnicians. And perfumes were sprinkled over the ground, and many of the floors in the men's apartments were inlaid with flowers, and were exquisitely wrought in other ways by the artists. There were also secret meetings with women, and other scenes more shameful still. And Demetrius, who gave laws to others, and who regulated the lives of others, exhibited in his own life an utter contempt of all law. He also paid great attention to his personal appearance, and dyed the hair of his head with a yellow colour, and anointed his face with rouge, and smeared himself over with other unguents also; for he was anxious to appear agreeable and beautiful in the eyes of all whom he met.

And in the procession of the Dionysia, which he celebrated when he was archon at Athens, a chorus sang an ode of Siromen the Solensian, addressed to him, in which he was called, Like the Sun:—

And Carystius of Pergamus, in the third book of his Commentaries, says—"Demetrius Phalereus, when his brother Himeræus was put to death by Antipater, was himself staying with Nicanor; and he was accused of having sacrificed the Epiphaneia in honour of his brother. And after he became a friend of Cassander, he was very powerful. And at first his dinner consisted of a kind of pickle, containing olives from all countries, and cheese from the islands; but when he became rich, he bought Moschion, the most skilful of all the cooks and confectioners of that age. And he had such vast quantities of food prepared for him every day, that, as he gave Moschion what was left each day, he (Moschion) in two years purchased three detached houses in the city; and insulted freeborn boys, and some of the wives of the most eminent of the citizens: and all the boys envied Theognis, with whom he was in love. And so important an honour was it considered to be allowed to come near Demetrius, that, as he one day had walked about after dinner near the Tripods, on all the following days all the most beautiful boys came together to that place, in the hopes of being seen by him."

[Pg 869]

61. And Nicolaus the Peripatetic, in the tenth book of his History, and again in the twentieth book, says that Lucullus, when he came to Rome and celebrated his triumph, and gave an account of the war against Mithridates, ran into the most unbounded extravagance, after having previously been very moderate; and was altogether the first guide to luxury, and the first example of it, among the Romans, having become master of the riches of two kings, Mithridates and Tigranes. And Sittius, also, was a man very notorious among the Romans for his luxury and effeminacy, as Rutilius tells us; for as to Apicius, we have already spoken of him. And almost all historians relate that Pausanias and Lysander were very notorious for their luxury; on which account Agis said of Lysander, that Sparta had produced him as a second Pausanias. But Theopompus, in the tenth book of his History of the Affairs of Greece, gives exactly the contrary account of Lysander, saying that "he was a most laborious man, able to earn the goodwill of both private individuals and monarchs, being very moderate and temperate, and superior to all the allurements of pleasure; and accordingly, when he had become master of almost the whole of Greece, it will be found that he never in any city indulged in amatory excesses, or in unreasonable drinking parties and revels."

62. But luxury and extravagance were so very much practised among the ancients, that even Parrhasius the painter always wore a purple robe, and a golden crown on his head, as Clearchus relates, in his Lives: for he, being most immoderately luxurious, and also to a degree beyond what was becoming to a painter, laid claim, in words, to great virtue, and inscribed upon the works which were done by him—

But some one else, being indignant at this inscription, wrote by the side of it, ῥαβδοδίαιτος (worthy of a stick). Parrhasius also put the following inscription on many of his works:—

[Pg 870]

He also boasted, in a way which no one could be indignant at, in the following lines:—

And once, at Samos, when he was contending with a very inferior painter in a picture of Ajax, and was defeated, when his friends were sympathising with him and expressing their indignation, he said that he himself cared very little about it, but that he was sorry for Ajax, who was thus defeated a second time. And so great was his luxury, that he wore a purple robe, and a white turban on his head; and used to lean on a stick, ornamented all round with golden fretted work: and he used even to fasten the strings of his sandals with golden clasps. However, as regarded his art, he was not churlish or ill-tempered, but affable and good-humoured; so that he sang all the time that he was painting, as Theophrastus relates, in his treatise on Happiness.

But once he spoke in a marvellous strain, more like a quack, when he said, when he was painting the Hercules at Lindus, that the god had appeared to him in a dream, in that form and dress which was the best adapted for painting; on which account he inscribed on the picture—

63. We find also whole schools of philosophers which have openly professed to have made choice of pleasure. And there is the school called the Cyrenaic, which derives its origin from Aristippus the pupil of Socrates: and he devoted himself to pleasure in such a way, that he said that it was the main end of life; and that happiness was founded on it, and that happiness was at best but short-lived. And he, like the most debauched of men, thought that he had nothing to do either with the recollection of past enjoyments, or with the hope of future ones; but he judged of all good by the present alone, and thought that having enjoyed, and being about to enjoy, did not at all concern him; since the one case had no longer any existence, and the other did not yet exist and was necessarily uncertain: acting in this respect like [Pg 871] thoroughly dissolute men, who are content with being prosperous at the present moment. And his life was quite consistent with his theory; for he spent the whole of it in all kinds of luxury and extravagance, both in perfumes, and dress, and women. Accordingly, he openly kept Lais as his mistress; and he delighted in all the extravagance of Dionysius, although he was often treated insultingly by him.

Accordingly, Hegesander says that once, when he was assigned a very mean place at a banquet by Dionysius, he endured it patiently; and when Dionysius asked him what he thought of his present place, in comparison of his yesterday's seat, he said, "That the one was much the same as the other; for that one," says he, "is a mean seat to-day, because it is deprived of me; but it was yesterday the most respectable seat in the room, owing to me: and this one to-day has become respectable, because of my presence in it; but yesterday it was an inglorious seat, as I was not present in it." And in another place Hegesander says—"Aristippus, being ducked with water by Dionysius's servants, and being ridiculed by Antiphon for bearing it patiently, said, 'But suppose I had been out fishing, and got wet, was I to have left my employment, and come away?'" And Aristippus sojourned a considerable time in Ægina, indulging in every kind of luxury; on which account Xenophon says in his Memorabilia, that Socrates often reproved him, and invented the apologue of Virtue and Pleasure to apply it to him. And Aristippus said, respecting Lais, "I have her, and I am not possessed by her." And when he was at the court of Dionysius, he once had a quarrel with some people about a choice of three women. And he used to wash with perfumes, and to say that—

And Alexis, turning him into ridicule in his Galatea, represents one of the slaves as speaking in the following manner of one of his disciples:—

And Antiphanes, in his Antæus, speaking of the luxurious habits of the philosophers, says—

64. And Aristoxenus the musician, in his Life of Archytas, represents ambassadors as having been sent by Dionysius the younger to the city of the Tarentines, among whom was Polyarchus, who was surnamed the Luxurious, a man wholly devoted to sensual pleasures, not only in deed, but in word and profession also. And he was a friend of Archytas, and not wholly unversed in philosophy; and so he used to come with him into the sacred precincts, and to walk with him and with his friends, listening to his lectures and arguments: and once, when there was a long dispute and discussion about the passions, and altogether about sensual pleasures, Polyarchus said—"I, indeed, my friends, have often considered the matter, and it has seemed to me that this system of the virtues is altogether a long way removed from nature; for nature, when it utters its own voice, orders one to follow pleasure, and says that this is the conduct of a wise man: but that to oppose it, and to bring one's appetites into a state of slavery, is neither the part of a wise man, nor of a fortunate man, nor indeed of one who has any accurate understanding of what the constitution of human nature really is. And it is a strong proof of this, that all men, when they have acquired any power worth speaking of, betake themselves to sensual pleasures, and think the power of indulging them the principal advantage to be gained from the possession of power, and everything else, so to say, as unimportant and superfluous. And we may adduce the example of the Persian king at present, and every other tyrant possessed of any power worth speaking of,—and in former times, the sovereigns of the Lydians and of the Medes,—and even in earlier times still, the tyrants of the [Pg 873] Syrians behaved in the same manner; for all these men left no kind of pleasure unexplored: and it is even said that rewards were offered by the Persians to any one who was able to invent a new pleasure. And it was a very wise offer to make; for the nature of man is soon satiated with long-continued pleasures, even if they be of a very exquisite nature. So that, since novelty has a very great effect in making a pleasure appear greater, we must not despise it, but rather pay great attention to it. And on this account it is that many different kinds of dishes have been invented, and many sorts of sweetmeats; and many discoveries have been made in the articles of incenses and perfumes, and clothes, and beds, and, above all, of cups and other articles of furniture. For all these things contribute some amount of pleasure, when the material which is admired by human nature is properly employed: and this appears to be the case with gold and silver, and with most things which are pleasing to the eye and also rare, and with all things which are elaborated to a high degree of perfection by manual arts and skill."

65. And having discussed after this all the attendance with which the king of the Persians is surrounded, and what a number of servants he has, and what their different offices are, and also about his amorous indulgences, and also about the sweet perfume of his skin, and his personal beauty, and the way in which he lives among his friends, and the pleasing sights or sounds which are sought out to gratify him, he said that he considered "the king of Persia the happiest of all men now alive. For there are pleasures prepared for him which are both most numerous and most perfect in their kind. And next to him," said he, "any one may fairly rank our sovereign, though he falls far short of the king of Persia. For this latter has all Asia to supply him with luxury, but the store which supplies Dionysius will seem very contemptible if compared with his. That, then, such a life as his is worth struggling for, is plain from what has happened. For the Medes, after encountering the greatest dangers, deprived the Syrians of the supremacy, for no other object except to possess themselves of the unrestrained licence of the Syrians. And the Persians overthrew the Medes for the same reason, namely, in order to have an unrestrained enjoyment of sensual pleasures. And the lawgivers who wish the whole race of men to be on an equality, and that no citizens shall [Pg 874] indulge in superfluous luxury, have made some species of virtue hold its head up. And they have written laws about contracts and other matters of the same kind, and whatever appeared to be necessary for political communion, and also with respect to dress, and to all the other circumstances of life, that they should be similar among all the citizens. And so, as all the lawgivers made war upon every kind of covetousness, then first the praises of justice began to be more thought of: and one of the poets spoke of—

and in another passage some one speaks of—

And the very name of justice came to be accounted divine, so that in some countries there were altars erected and sacrifices instituted to Justice. And next to this they inculcated a respect for modesty and temperance, and called an excess in enjoyment covetousness; so that a man who obeyed the laws and was influenced by the common conversation of men in general, was necessarily moderate with respect to sensual pleasures."

66. 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—

And when he is describing the death of the king, he makes Agamemnon say—

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.

[Pg 875]

67. 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, and also those prickings and stimuli which Epicurus often brings 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."

68. 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 that 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 places, and that as many [Pg 876] 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[8]—

69. "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 [Pg 877] 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 daybreak, 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."

70. 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—

[Pg 878]

71. 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."

72. 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 [Pg 879] 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 that on account of his obesity he was constantly oppressed by a 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 and 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 those 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—

and in another place he says—

and again he says—

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.

73. And Ptolemy the Seventh, king of Egypt, was a man of this sort, the same who caused himself to be styled Euergetes,[9] but who was called Cacergetes by the Alexandrians. Accordingly, Posidonius the Stoic, who went with Scipio Africanus when he was sent to Alexandria, and who 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 [Pg 880] 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,[10] 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 bare-foot with more vigour than even those who made dancing their profession."

74. 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 [Pg 881] immensely 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."

75. 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—

[Pg 882]

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—

And presently afterwards he says—

And Strattis also mentions Sannyrion, in his Men fond of Cold, saying—

And Sannyrion himself speaks of Melitus, in his play called Laughter, speaking as follows—

76. 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—

But others, as, for instance, Aristophanes, often call him φιλύρινος Κινησίας, because he took a plank of linden wood (φιλύρα), [Pg 883] and fastened it to his waist under his girdle, in order to avoid stooping, because of his great height and extreme thinness. 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,[11] 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 [Pg 884] 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.

77. Philetas also, the Coan 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—

And Aristophon, in his play called Plato, says—

[Pg 885]

And Menander, in his Passion, says—

And the word πεφιλιππιδῶσθαι was used for being extremely thin, as we find in Alexis; who, in his Women taking Mandragora, says—

At all events, it is much better to look like that, than to be like the man of whom Antiphanes in his Æolus says—

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.

78. 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—

And Eubulus, in his Sphingocarion, says—

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—

[Pg 886]

And Antiphanes, in his Alcestis, represents some one as anointing his feet with oil; but in his Mendicant Priest of Cybele, he says—

And in his Zacynthus he says—

And in his Thoricians he says—

And Anaxandrides, in his Protesilaus, says—

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—

79. 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 [Pg 887] 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—

80. 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 him 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, [Pg 888] 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 καλλίπνγοι; as Cercidas of Megalopolis says in his Iambics, in the following line—

So they, having now become rich women, built a temple to Venus, calling the goddess καλλίπνγος, 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 Æxonensian, 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."

BOOK XIII.

1. 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 [Pg 889] 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 our memory that amatory catalogue, will make our commencement from this point—

what it was that was said by the different guests about love and about amatory matters.

2. 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,[12] 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 [Pg 890] 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.

3. 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—

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 Phœnix. 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 [Pg 891] 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.[14]

"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."

4. 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. Ægeus also was a man 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 Æthra, 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 says that he married also Hippe and Ægle; 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.

5. 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 [Pg 892] used to take about with him three hundred and fifty concubines in all his wars; as Dicæearchus 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.'"

6. But our married women are not such as Eubulus speaks of in his Female Garland-sellers—

[Pg 893]

And Anaxilas, in his Neottis, says—

7. After Laurentius had said all this, Leonidas, finding fault with the name of wife (γαμετὴ), quoted these verses out of the Soothsayers of Alexis—

[Pg 894]

And Xenarchus, in his Sleep, says—

And Philetærus, in his Corinthiast, says—

And Amphis says in his Athamas—

8. And Eubulus, in his Chrysille, says—

And a little further on he says—

[Pg 895]

And Aristophon, in his Callonides, says—

And Antiphanes, in his Philopator, says—

And Menander, in his Woman carrying the Sacred Vessel of Minerva, or the Female Flute-player, says—

And in his Woman Burnt he says—

And Carcinus the tragedian, in his Semele (which begins, "O nights"), says—

9. 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[15] has given them this warning:—

And Theophilus, in his Neoptolemus, says—

10. 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.

[Pg 897]

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.

11. 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:—

And some one else quoted from Pindar—

[Pg 898]

And some one else added the following lines from Euripides—

12. 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 discreditable 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.

13. After this had been said, Plutarch cited the following passage from the Phædrus of Alexis:—

And Eubulus, or Ararus, in his Campylion, says—

And Alexis, in his Man Lamenting, says—

14. And Theophrastus, in his book on Love, says that Chæremon the tragedian said in one of his plays, that—

On which account the same poet afterwards, distinguishing his powers with some felicity, says—

But the same poet also, in his play entitled The Wounded Man, speaks of people in love in this manner:—

And Theophilus, in his Man fond of the Flute, says—

But Aristophon, in his Pythagorean, says—

Amphis, too, in his Dithyrambic, speaks thus of loving—

But Alexis says in his Helena—

15. 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 lambics of Hermeas the Curian—

[Pg 902]

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—

16. 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—

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—

17. 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 [Pg 903] be deprived of the pleasure of contemplating them. And his words are these—

And Sappho says to a man who was admired above all measure for his beauty, and who was accounted very handsome indeed—

And what says Anacreon?—

And the magnificent Pindar says—

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:—

But this is but a blind panegyric, and not at all to be compared with the encomium of Ibycus:—

And Phrynichus said of Troilus—

[Pg 904]

18. 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;[23] on which account Alexis says—

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 Ἱππόπορνος 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.

19. But that wise Zeno, as Antigonus the Carystian says, speaking, as it should seem, almost prophetically of the lives and professed [Pg 905] discipline of your sect, said that "those who misunderstood and failed rightly to enter into the spirit of his words, would become dirty and ungentlemanlike-looking; just as those who adopted Aristippus's sect, but perverted his precepts, became intemperate and shameless." And the greater portion of you are such as that, men with contracted brows, and dirty clothes, sordid not only in your dispositions, but also in your appearance. For, wishing to assume the character of independence and frugality, you are found at the gate of covetousness, living sordidly, clothed in scanty cloaks, filling the soles of your shoes with nails, and giving hard names to any one who uses the very smallest quantity of perfume, or who is dressed in apparel which is at all delicate. But men of your sect have no business to be attracted by money, or to lead about the objects of their love with their beards shaved and smooth, who follow you about the Lyceum—

as Antiphanes calls them.

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

And in Homer, the old men among the people marvelling at the beauty of Helen, are represented as speaking thus to one another—

[Pg 906]

And even Priam himself is moved at the beauty of the woman, though he is in great distress. And also he admires Agamemnon for his beauty, and uses the following language respecting him—

And many nations have made the handsomest men their kings on that account. As even to this day that Æthiopian tribe called the Immortals does; as Bion relates in his History of the Affairs of Æthiopia. For, as it would seem, they consider beauty as the especial attribute of kings. And goddesses have contended with one another respecting beauty; and it was on account of his beauty that the gods carried off Ganymede to be their cup-bearer—

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

[Pg 907]

21. And Cynulcus said:—And do you dare to talk in this way, you who are not "rosy-fingered," as Cratinus says, but who have one foot made of cow-dung? and do you bring up again the recollection of that poet your namesake, who spends all his time in cookshops and inns? although Isocrates the orator has said, in his Areopagitic Oration, "But not one of their servants ever would have ventured to eat or drink in a cookshop; for they studied to keep up the dignity of their appearance, and not to behave like buffoons." And Hyperides, in his oration against Patrocles, (if, at least, the speech is a genuine one,) says that they forbade a man who had dined at a cookshop from going up to the Areopagus. But you, you sophist, spend your time in cookshops, not with your friends (ἑταίρων), but with prostitutes (ἑταιρῶν), having a lot of pimps and procuresses about you, and always carrying about these books of Aristophanes, and Apollodorus, and Ammonius, and Antiphanes, and also of Gorgias the Athenian, who have all written about the prostitutes at Athens.

Oh, what a learned man you are! how far are you from imitating Theomandrus of Cyrene, who, as Theophrastus, in his treatise on Happiness, says, used to go about and profess that he gave lessons in prosperity. You, you teacher of love, are in no respect better than Amasis of Elis, whom Theophrastus, in his treatise on Love, says was extraordinarily addicted to amatory pursuits. And a man will not be much out who calls you a πορνογράφος, just as they call Aristides and Pausanias and Nicophanes ζωγράφοι. And Polemo mentions them, as painting the subjects which they did paint exceedingly well, in his treatise on the Pictures at Sicyon. Think, my friends, of the great and varied learning of this grammarian, who does not conceal what he means, but openly quotes the verses of Eubulus, in his Cercopes—

And the Corinthian sophist is very fine here, explaining to his pupils that Ocimum is the name of a harlot. And a great many other plays also, you impudent fellow, derived their names from courtesans. There is the Thalassa of Diodes, the Corianno of Pherecrates, the Antea of Eunicus or Philyllus, the Thais, and the Phanion of Menander, the Opora of [Pg 908] Alexis, the Clepsydra of Eubulus—and the woman who bore this name, had it because she used to distribute her company by the hour-glass, and to dismiss her visitors when it had run down; as Asclepiades, the son of Areas, relates in his History of Demetrius Phalereus; and he says that her proper name was Meticha.

22. There is a courtesan .  .  .  .  .

(as Antiphanes says in his Clown)—

On which account, in the Neæra of Timocles, a man is represented as lamenting his fate, and saying—

And in the play entitled Orestantoclides, the same Timocles says—

And these courtesans are mentioned by Amphis, in his Curis, where he says—

23. And Alexis, in the drama entitled Isostasium, thus describes the equipment of a courtesan, and the artifices which some women use to make themselves up—

24. And therefore I advise you, my Thessalian friend with the handsome chairs, to be content to embrace the women in the brothels, and not to spend the inheritance of your children on vanities. For, truly, the lame man gets on best at this sort of work; since your father, the boot-maker, did not lecture you and teach you any great deal, and did not confine you to looking at leather. Or do you not know those women, as we find them called in the Pannuchis of Eubulus—

And in his Nannium, (the play under this name is the work of Eubulus, and not of Philippides)—

[Pg 910

Xenarchus also, in his Pentathlum, reproaches those men who live as you do, and who fix their hearts on extravagant courtesans, and on freeborn women; in the following lines—

25. And Philemon, in his Brothers, relates that Solon at first, on account of the unbridled passions of the young, made a law that women might be brought to be prostituted at brothels; as Nicander of Colophon also states, in the third book of his History of the Affairs of [Pg 911] Colophon,—saying that he first erected a temple to the Public Venus with the money which was earned by the women who were prostituted at these brothels.

But Philemon speaks on this subject as follows:—

And Aspasia, the friend of Socrates, imported great numbers of beautiful women, and Greece was entirely filled with her courtesans; as that witty writer Aristophanes (in his Acharnenses[28]) relates,—saying, that the Peloponnesian war was excited by Pericles, on account of his love for Aspasia, and on account of the girls who had been carried away from her by the Megarians.

26. I therefore, my most learned grammarian, warn you to beware of the courtesans who want a high price, because

as Epicrates says in his Anti-Lais; in which play he also uses the following expressions concerning the celebrated Lais:—

And cares for nothing, save what she may eat

Pg 912]

Anaxandrides also, in his Old-Man's Madness, mentions Lais, and includes her with many other courtesans in a list which he gives in the following lines:—

27. This, then, is the advice I want to give you, my friend Myrtilus; and, as we read in the Cynegis of Philetærus,—

Or do you think that delightful which Timocles speaks of in his Marathonian Women?—

And as Cynulcus had still a good deal which he wished to say, and as Magnus was preparing to attack him for the sake of Myrtilus,—Myrtilus, being beforehand with him (for he hated the Syrian), said—

as Callimachus says. For are not we, O Cynulcus, able to defend ourselves?

as Ephippus says in his Philyra. For you seem to me to be one of those men

as some one of the parody writers has it.

28. I therefore, my friends and messmates, have not, as is said in the Auræ of Metagenes, or in the Mammacythus of Aristagoras,

but I have been speaking of regular professional Hetæræ—that is to say, of those who are able to preserve a friendship free from trickery; whom Cynulcus does not venture to speak ill of, and who of all women are the only ones who have derived their name from friendship, or from that goddess who is named by the Athenians Venus Hetæra: concerning whom Apollodorus the Athenian speaks, in his treatise on the Gods, in the following manner:—"And they worship Venus Hetæra, who brings together male and female companions (ἑταίρους καὶ ἑταίρας)—that is to say, mistresses." Accordingly, even to this day, freeborn women and maidens call their associates and friends their ἑταῖραι; as Sappho does, where she says—

And in another place she says—

[Pg 914]

They also call women who prostitute themselves for money, ἑταῖραι. And the verb which they use for prostituting oneself for money is ἑταιρέω, not regarding the etymology of the word, but applying a more decent term to the trade; as Menander, in his Deposit, distinguishing the ἑταῖροι from the ἑταῖραι, says—

29. But concerning courtesans, Ephippus, in his Merchandise, speaks as follows:—

And Eubulus, in his Campylion, introducing a courtesan of modest deportment, says—

And Antiphanes says in his Hydra—

And Anaxilas, in his Neottis, says—

30. But that systematic debaucher of youths of yours, is such a person as Alexis, or Antiphanes, represents him, in his Sleep—

And Ephippus has spoken very well of people of that description in his Sappho, where he says—

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

31. But concerning courtesans, Philetærus, in his Huntress, has the following lines:—

I know, too, that there is a festival called the Hetæridia, which is celebrated in Magnesia, not owing to the courtesans, but to another cause, which is mentioned by Hegesander in his Commentaries, who writes thus:—"The Magnesians celebrate a festival called Hetæridia; and they give this account of it: that originally Jason, the son of Æson, when he had collected the Argonauts, sacrificed to Jupiter Hetærias, and called the festival Hetæridia. And the Macedonian kings also celebrated the Hetæridia."

There is also a temple of Venus the Prostitute (πόρνη) at Abydus, as Pamphylus asserts:—"For when all the city was oppressed by slavery, the guards in the city, after a sacrifice on one occasion (as Cleanthus relates in his essays on Fables), having got intoxicated, took several courtesans; and one of these women, when she saw that the men were all fast asleep, taking the keys, got over the wall, and brought the news to the citizens of Abydus. And they, on this, immediately came in arms, and slew the guards, and made themselves masters of the walls, and recovered their freedom; and to show their gratitude to the prostitute they built a temple to Venus the Prostitute."

[Pg 916]

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

32. I will now mention to you, O Cynulcus, an Ionian story (spinning it out, as Æschylus says,) about courtesans, beginning with the beautiful Corinth, since you have reproached me with having been a schoolmaster in that city.

It is an ancient custom at Corinth (as Chamæleon of Heraclea relates, in his treatise on Pindar), whenever the city addresses any supplication to Venus, about any important matter, to employ as many courtesans as possible to join in the supplication; and they, too, pray to the goddess, and afterwards they are present at the sacrifices. And when the king of Persia was leading his army against Greece (as Theopompus also relates, and so does Timæus, in his seventh book), the Corinthian courtesans offered prayers for the safety of Greece, going to the temple of Venus. On which account, after the Corinthians had consecrated a picture to the goddess (which remains even to this day), and as in this picture they had painted the portraits of the courtesans who made this supplication at the time, and who were present afterwards, Simonides composed this epigram:—

[Pg 917]

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

33. As this custom, then, exists with reference to this goddess, Xenophon the Corinthian, when going to Olympia, to the games, vowed that he, if he were victorious, would bring her some courtesans. And Pindar at first wrote a panegyric on him, which begins thus:—

But afterwards he composed a scolium[30] on him, which was sung at the sacrificial feasts; in the exordium of which he turns at once to the courtesans who joined in the sacrifice to Venus, in the presence of Xenophon, while he was sacrificing to the goddess himself; on which account he says—

And the opening lines of the song were these:—

And after having begun in this manner, he proceeds to say—

And it is plain here that the poet, while addressing the courtesans in this way, was in some doubt as to the light in which it would appear to the Corinthians; but, trusting to his own genius, he proceeds with the following verse—

And Alexis, in his Loving Woman, tells us that the courtesans at Corinth celebrate a festival of their own, called Aphrodisia; where he says—

34. But at Lacedæmon (as Polemo Periegetes says, in his treatise on the Offerings at Lacedæmon,) there is a statue of a very celebrated courtesan, named Cottina, who, he tells us, consecrated a brazen cow; and Polemo's words are these:—"And the statue of Cottina the courtesan, on account of whose celebrity there is still a brothel which is called by her name, near the hill on which the temple of Bacchus stands, is a conspicuous object, well known to many of the citizens. And there is also a votive offering of hers besides that to Minerva Chalciœcos—a brazen cow, and also the before-mentioned image." And the handsome Alcibiades, of whom one of the comic poets said—

though he was beloved by the wife of Agis, used to go and held his revels at the doors of the courtesans, leaving all the [Pg 919] Lacedæmonian and Athenian women. He also fell in love with Medontis of Abydos, from the mere report of her beauty; and sailing to the Hellespont with Axiochus, who was a lover of his on account of his beauty, (as Lysias the orator states, in his speech against him,) he allowed Axiochus to share her with him. Moreover, Alcibiades used always to carry about two other courtesans with him in all his expeditions, namely, Damasandra, the mother of the younger Lais, and Theodote; by whom, after he was dead, he was buried in Melissa, a village of Phrygia, after he had been overwhelmed by the treachery of Pharnabazus. And we ourselves saw the tomb of Alcibiades at Melissa, when we went from Synadæ to Metropolis; and at that tomb there is sacrificed an ox every year, by the command of that most excellent emperor Adrian, who also erected on the tomb a statue of Alcibiades in Parian marble.

35. And we must not wonder at people having on some occasions fallen in love with others from the mere report of their beauty, when Chares of Mitylene, in the tenth book of his History of Alexander, says that some people have even seen in dreams those whom they have never beheld before, and fallen in love with them so. And he writes as follows:—"Hystaspes had a younger brother whose name was Zariadres: and they were both men of great personal beauty. And the story told concerning them by the natives of the country is, that they were the offspring of Venus and Adonis. Now Hystaspes was sovereign of Media, and of the lower country adjoining it; and Zariadres was sovereign of the country above the Caspian gates as far as the river Tanais. Now the daughter of Omartes, the king of the Marathi, a tribe dwelling on the other side of the Tanais, was named Odatis. And concerning her it is written in the Histories, that she in her sleep beheld Zariadres, and fell in love with him; and that the very same thing happened to him with respect to her. And so for a long time they were in love with one another, simply on account of the visions which they had seen in their dreams. And Odatis was the most beautiful of all the women in Asia; and Zariadres also was very handsome. Accordingly, when Zariadres sent to Omartes and expressed a desire to marry the damsel, Omartes would not agree to it, because he was destitute of male offspring; for he wished [Pg 920] to give her to one of his own people about his court. And not long afterwards, Omartes having assembled all the chief men of his kingdom, and all his friends and relations, held a marriage-feast, without saying beforehand to whom he was going to give his daughter. And as the wine went round, her father summoned Odatis to the banquet, and said, in the hearing of all the guests,—'We, my daughter Odatis, are now celebrating your marriage-feast; so now do you look around, and survey all those who are present, and then take a golden goblet and fill it, and give it to the man to whom you like to be married; for you shall be called his wife.' And she, having looked round upon them all, went away weeping, being anxious to see Zariadres, for she had sent him word that her marriage-feast was about to be celebrated. But he, being encamped on the Tanais, and leaving the army encamped there without being perceived, crossed the river with his charioteer alone; and going by night in his chariot, passed through the city, having gone about eight hundred stadia without stopping. And when he got near the town in which the marriage festival was being celebrated, and leaving, in some place near, his chariot with the charioteer, he went forward by himself, clad in a Scythian robe. And when he arrived at the palace, and seeing Odatis standing in front of the side-board in tears, and filling the goblet very slowly, he stood near her and said, 'O Odatis, here I am come, as you requested me to,—I, Zariadres.' And she, perceiving a stranger, and a handsome man, and that he resembled the man whom she had beheld in her sleep, being exceedingly rejoiced, gave him the bowl. And he, seizing on her, led her away to his chariot, and fled away, having Odatis with him. And the servants and the handmaidens, knowing their love, said not a word. And when her father ordered them to summon her, they said that they did not know which way she was gone. And the story of this love is often told by the barbarians who dwell in Asia, and is exceedingly admired; and they have painted representations of the story in their temples and palaces, and also in their private houses. And a great many of the princes in those countries give their daughters the name of Odatis."

36. Aristotle also, in his Constitution of the Massilians, mentions a similar circumstance as having taken place, writing as follows:—"The [Pg 921] Phocæans in Ionia, having consulted the oracle, founded Marseilles. And Euxenus the Phocæan was connected by ties of hospitality with Nanus; this was the name of the king of that country. This Nanus was celebrating the marriage-feast of his daughter, and invited Euxenus, who happened to be in the neighbourhood, to the feast. And the marriage was to be conducted in this manner:—After the supper was over the damsel was to come in, and to give a goblet full of wine properly mixed to whichever of the suitors who were present she chose; and to whomsoever she gave it, he was to be the bridegroom. And the damsel coming in, whether it was by chance or whether it was for any other reason, gives the goblet to Euxenus. And the name of the maiden was Petta. And when the cup had been given in this way, and her father (thinking that she had been directed by the Deity in her giving of it) had consented that Euxenus should have her, he took her for his wife, and cohabited with her, changing her name to Aristoxena. And the family which is descended from that damsel remains in Marseilles to this day, and is known as the Protiadæ; for Protis was the name of the son of Euxenus and Aristoxena."

37. And did not Themistocles, as Idomeneus relates, harness a chariot full of courtesans and drive with them into the city when the market was full? And the courtesans were Lamia and Scione and Satyra and Nannium. And was not Themistocles himself the son of a courtesan, whose name was Abrotonum? as Amphicrates relates in his treatise on Illustrious Men—

But Neanthes of Cyzicus, in his third and fourth books of his History of Grecian Affairs, says that he was the son of Euterpe.

And when Cyrus the younger was making his expedition against his brother, did he not carry with him a courtesan of Phocæa, who was a very clever and very beautiful woman? and Zenophanes says that her name was originally Milto, but that it was afterwards changed to Aspasia. And a Milesian concubine also accompanied him. And did not the great Alexander keep Thais about him, who was an Athenian courtesan? And Clitarchus speaks of her as having been the [Pg 922] cause that the palace of Persepolis was burnt down. And this Thais, after the death of Alexander, married Ptolemy, who became the first king of Egypt, and she bore him sons, Leontiscus and Lagos, and a daughter named Irene, who was married to Eunostus, the king of Soli, a town of Cyprus. And the second king of Egypt, Ptolemy Philadelphus by name, as Ptolemy Euergetes relates in the third book of his Commentaries, had a great many mistresses,—namely, Didyma, who was a native of the country, and very beautiful; and Bilisticha; and, besides them, Agathoclea, and Stratonice, who had a great monument on the sea-shore, near Eleusis; and Myrtium, and a great many more; as he was a man excessively addicted to amatory pleasures. And Polybius, in the fourteenth book of his History, says that there are a great many statues of a woman named Clino, who was his cup-bearer, in Alexandria, clothed in a tunic only, and holding a cornucopia in her hand. "And are not," says he, "the finest houses called by the names of Myrtium, and Mnesis, and Pothina? and yet Mnesis was only a female flute-player, and so was Pothine, and Myrtium was one of the most notorious and common prostitutes in the city."

Was there not also Agathoclea the courtesan, who had great power over king Ptolemy Philopator? in fact, was it not she who was the ruin of his whole kingdom? And Eumachus the Neapolitan, in the second book of his History of Hannibal, says that Hieronymus, the tyrant of Syracuse, fell in love with one of the common prostitutes who followed her trade in a brothel, whose name was Pitho, and married her, and made her queen of Syracuse.

38. And Timotheus, who was general of the Athenians, with a very high reputation, was the son of a courtesan, a Thracian by birth, but, except that she was a courtesan, of very excellent character; for when women of this class do behave modestly, they are superior to those who give themselves airs on account of their virtue. But Timotheus being on one occasion reproached as being the son of a mother of that character, said,—"But I am much obliged to her, because it is owing to her that I am the son of Conon." And Carystius, in his Historic Commentaries, says that Philetærus the king of Pergamus, and of all that country which is now called the New Province, was the son of a woman named [Pg 923] Boa, who was a flute-player and a courtesan, a Paphlagonian by birth. And Aristophon the orator, who in the archonship of Euclides proposed a law, that every one who was not born of a woman who was a citizen should be accounted a bastard, was himself, convicted, by Calliades the comic poet, of having children by a courtesan named Choregis, as the same Carystius relates in the third book of his Commentaries.

Besides all these men, was not Demetrius Poliorcetes evidently in love with Lamia the flute-player, by whom he had a daughter named Phila? And Polemo, in his treatise on the colonnade called Pœcile at Sicyon, says that Lamia was the daughter of Cleanor an Athenian, and that she built the before-mentioned colonnade for the people of Sicyon. Demetrius was also in love with Leæna, and she was also an Athenian courtesan; and with a great many other women besides.

39. And Machon the comic poet, in his play entitled the Chriæ, speaks thus:—

But Lamia was always very witty and prompt in repartee, as also was Gnathæna, whom we shall mention presently. And again Machon writes thus about Lamia:—

40. But Ptolemy the son of Agesarchus, in his History of Philopator, [Pg 924] giving a list of the mistresses of the different kings, says—"Philip the Macedonian promoted Philinna, the dancing-woman, by whom he had Aridæus, who was king of Macedonia after Alexander. And Demetrius Poliorcetes, besides the women who have already been mentioned, had a mistress named Mania; and Antigonus had one named Demo, by whom he had a son named Alcyoneus; and Seleucus the younger had two, whose names were Mysta and Nysa." But Heraclides Lenebus, in the thirty-sixth book of his History, says that Demo was the mistress of Demetrius; and that his father Antigonus was also in love with her: and that he put to death Oxythemis as having sinned a good deal with Demetrius; and he also put to the torture and executed the maid-servants of Demo.

41. But concerning the name of Mania, which we have just mentioned, the same Machon says this:—

[Pg 925]

42. And that Mania was also excellent in witty repartee, Machon tells us in these verses about her,—

[Pg 926]

43. But Machon has also collected the witty sayings of other courtesans too; and it will not be unseasonable to enumerate some of them now. Accordingly he mentions Gnathæna thus:—

44. He also mentions the following sayings of Gnathænium, who was the grand-daughter of Gnathæna:—

45. And afterwards, Machon gives us the following anecdotes:—

46. Up to this point we have been recapitulating the things mentioned by Macho. For our beautiful Athens has produced such a number of courtesans (of whom I will tell you as many anecdotes as I can) as no other populous city ever produced. At all events, Aristophanes the Byzantian counted up a hundred and thirty-five, and Apollodorus a still greater number; and Gorgias enumerated still more, saying that, among a great many more, these eminent ones had been omitted by Aristophanes—namely, one who was surnamed Paroinos, and Lampyris, and Euphrosyne: and this last was the daughter of a fuller. And, besides these, he has omitted Megisto, Agallis, Thaumarium, Theoclea (and she was nicknamed the Crow), Lenætocystos, Astra, Gnathæna, and her grand-daughter Gnathænium, and Sige, and Synoris (who was nicknamed the Candle), and Euclea, and [Pg 931] Grymæa, and Thryallis, and Chimæra, and Lampas. But Diphilus the comic poet was violently in love with Gnathæna, (as has been already stated, and as Lynceus the Samian relates in his Commentaries;) and so once, when on the stage he had acted very badly, and was turned out (ἠρμένος) of the theatre, and, for all that, came to Gnathæna as if nothing had happened; and when he, after he had arrived, begged Gnathæna to wash his feet, "Why do you want that?" said she; "were you not carried (ἠρμένος) hither?" And Gnathæna was very ready with her repartees. And there were other courtesans who had a great opinion of themselves, paying attention to education, and spending a part of their time on literature; so that they were very ready with their rejoinders and replies.

Accordingly, when on one occasion Stilpo, at a banquet, was accusing Glycera of seducing the young men of the city, (as Satyrus mentions in his Lives,) Glycera took him up and said, "You and I are accused of the same thing, O Stilpo; for they say that you corrupt all who come to you, by teaching them profitless and amorous sophistries; and they accuse me of the same thing: for if people waste their time, and are treated ill, it makes no difference whether they are living with a philosopher or with a harlot." For, according to Agathon,

47. And Lynceus has recorded many repartees of Gnathæna. There was a parasite who used to live upon an old woman, and kept himself in very good condition; and Gnathæna, seeing him, said, "My young friend, you appear to be in very good case." "What then do you think," said he, "that I should be if I slept by myself?" "Why, I think you would starve," said she. Once, when Pausanius, who was nicknamed Laccus,[35] was dancing, he fell into a cask. "The cellar," says Gnathæna, "has fallen into the cask." On one occasion, some one put a very little wine into a wine-cooler, and said that it was sixteen years old. "It is very little of its age," said she, "to be as old as that." Once at a drinking-party, some young men were fighting about her, and beating one [Pg 932] another, and she said to the one who was worsted, "Be of good cheer, my boy; for it is not a contest to be decided by crowns, but by guineas." There was a man who once gave her daughter a mina, and never brought her anything more, though he came to see her very often. "Do you think, my boy," said she, "that now you have once paid your mina, you are to come here for ever, as if you were going to Hippomachus the trainer?" On one occasion, when Phryne said to her, with some bitterness, "What would become of you if you had the stone?" "I would give it to you," said she, "to sharpen your wit upon." For it was said that Gnathæna was liable to the stone, while the other certainly wanted it as Gnathæna hinted. On one occasion, some men were drinking in her house, and were eating some lentils dressed with onions (βολβοφάκη); as the maidservant was clearing the table, and putting some of the lentils in her bosom (κόλπον), Gnathæna said, "She is thinking of making some κολποφάκη."

Once, when Andronicus the tragedian had been acting his part in the representation of the Epigoni with great applause, and was coming to a drinking-party at her house, and sent a boy forward to bid her make preparation to receive him, she said—

And once, when a chattering fellow was relating that he was just come from the Hellespont, "Why, then," said she, "did you not go to the first city in that country?" and when he asked what city, "To Sigeum,"[36] said she. Once, when a man came to see her, and saw some eggs on a dish, and said, "Are these raw, Gnathæna, or boiled?" "They are made of brass, my boy," said she. On one occasion, when Chærephon came to sup with her without an invitation, Gnathæna pledged him in a cup of wine. "Take it," said she, "you proud fellow." And he said, "I proud?" "Who can be more so," said she, "when you come without even being invited?" And Nico, who was nicknamed the Goat (as Lynceus tells us), once when she met a parasite, who was very thin in consequence of a long sickness, said to him, "How lean you are." "No wonder," says he; "for what do you think is all that I have had to eat these three days?" "Why, a leather bottle," says she, "or perhaps your shoes."

[Pg 933]

48. There was a courtesan named Metanira; and when Democles the parasite, who was nicknamed Lagynion, fell down in a lot of whitewash, she said, "Yes, for you have devoted yourself to a place where there are pebbles." And when he sprung upon a couch which was near him, "Take care," said she, "lest you get upset." These sayings are recorded by Hegesander. And Aristodemus, in the second book of his Laughable Records, says that Gnathæna was hired by two men, a soldier and a branded slave; and so when the soldier, in his rude manner, called her a cistern, "How can I be so?" said she; "is it because two rivers, Lycus and Eleutherus, fall into me?" On one occasion, when some poor lovers of the daughter of Gnathæna came to feast at her house, and threatened to throw it down, saying that they had brought spades and mattocks on purpose; "But," said Gnathæna, "if you had those implements, you should have pawned them, and brought some money with you." And Gnathæna was always very neat and witty in all she said; and she even compiled a code of laws for banquets, according to which lovers were to be admitted to her and to her daughters, in imitation of the philosophers, who had drawn up similar documents. And Callimachus has recorded this code of hers in the third Catalogue of Laws which he has given; and he has quoted the first words of it as follows:—"This law has been compiled, being fair and equitable; and it is written in three hundred and twenty-three verses."

49. But a slave who had been flogged hired Callistium, who was nicknamed Poor Helen; and as it was summer, and he was lying down naked, she, seeing the marks of the whip, said, "Where did you get this, you unhappy man?" and he said, "Some broth was spilt over me when I was a boy." And she said, "It must have been made of neats'-leather." And once, when Menander the poet had failed with one of his plays, and came to her house, Glycera brought him some milk, and recommended him to drink it. But he said he would rather not, for there was some γραῦς[37] on it. But she replied, "Blow it away, and take what there is beneath."

Thais said once to a boastful lover of hers, who had borrowed some goblets from a great many people, and said that he meant to break them up, and make others of them, "You will destroy what belongs to each private person." Leontium was once sitting at table with a lover of hers, when Glycera [Pg 934] came in to supper; and as the man began to pay more attention to Glycera, Leontium was much annoyed: and presently, when her friend turned round, and asked her what she was vexed at, she said, "Ἡ ὑστέρα[38] pains me."

A lover of hers once sent his seal to Lais the Corinthian, and desired her to come to him; but she said, "I cannot come; it is only clay." Thais was one day going to a lover of hers, who smelt like a goat; and when some one asked her whither she was going, she said—

Phryne, too, was once supping with a man of the same description, and, lifting up the hide of a pig, she said, "Take it, and eat[40] it." And once, when one of her friends sent her some wine, which was very good, but the quantity was small; and when he told her that it was ten years old; "It is very little of its age," said she. And once, when the question was asked at a certain banquet, why it is that crowns are hung up about banqueting-rooms, she said, "Because they delight the mind."[41] And once, when a slave, who had been flogged, was giving himself airs as a young man towards her, and saying that he had been often entangled, she pretended to look vexed; and when he asked her the reason, "I am jealous of you," said she, "because you have been so often smitten."[42] Once a very covetous lover of hers was coaxing her, and saying to her, "You are the Venus of Praxiteles;" "And you," said she, "are the Cupid of Phidias."[43]

50. And as I am aware that some of those men who have been involved in the administration of affairs of state have mentioned courtesans, either accusing or excusing them, I will enumerate some instances of those who have done so. For Demosthenes, in his speech against Androtion, mentions Sinope and Phanostrate; and respecting Sinope, Herodicus the pupil of Crates says, in the sixth book of his treatise on People mentioned in the Comic Poets, that she was called Abydus, because she was an old woman. And Antiphanes [Pg 935] mentions her in his Arcadian, and in his Gardener, and in his Sempstress, and in his Female Fisher, and in his Neottis. And Alexis mentions her in his Cleobuline, and Callicrates speaks of her in his Moschion; and concerning Phanostrate, Apollodorus, in his treatise on the Courtesans at Athens, says that she was called Phtheiropyle, because she used to stand at the door (πύλη) and hunt for lice (φθεῖρες).

And in his oration against Aristagoras, Hyperides says—"And again you have named, in the same manner, the animals called aphyæ." Now, aphyæ, besides meaning anchovies, was also a nickname for some courtesans; concerning whom the before-mentioned Apollodorus says—"Stagonium and Amphis were two sisters, and they were called Aphyæ, because they were white, and thin, and had large eyes." And Antiphanes, in his book on Courtesans, says that Nicostratis was called Aphya for the same reason. And the same Hyperides, in his speech against Mantitheus, who was being prosecuted for an assault, speaks in the following manner respecting Glycera—"Bringing with him Glycera the daughter of Thalassis in a pair-horse chariot." But it is uncertain whether this is the same Glycera who was the mistress of Harpalus; concerning whom Theopompus speaks in his treatise on the Chian Epistle, saying that after the death of Pythionica, Harpalus sent for Glycera to come to him from Athens; and when she came, she lived in the palace which is at Tarsus, and was honoured with royal honours by the populace, and was called queen; and an edict was issued, forbidding any one to present Harpalus with a crown, without at the same time presenting Glycera with another. And at Rhossus, he went so far as to erect a brazen statue of her by the side of his own statue. And Clitarchus has given the same account in his History of Alexander. But the author of Agen, a satyric drama, (whoever he was, whether it was Python of Catana, or king Alexander himself,) says—

51. And Lysias, in his oration against Lais, if, indeed, the speech is a genuine one, mentions these circumstances—"Philyra abandoned the trade of a harlot when she was still quite young; and so did Scione, [Pg 936] and Hippaphesis, and Theoclea, and Psamathe, and Lagisca, and Anthea." But perhaps, instead of Anthea, we ought to read Antea. For I do not find any mention made by any one of a harlot named Anthea. But there is a whole play named after Antea, by either Eunicus or Philyllius. And the author of the oration against Neæra, whoever he was, also mentions her. But in the oration against Philonides, who was being prosecuted for an assault, Lysias, if at least it is a genuine speech of his, mentions also a courtesan called Nais. And in his speech against Medon, for perjury, he mentions one by the name of Anticyra; but this was only a nickname given to a woman, whose real name was Hoia, as Antiphanes informs us in his treatise on Courtesans, where he says that she was called Anticyra,[44] because she was in the habit of drinking with men who were crazy and mad; or else because she was at one time the mistress of Nicostratus the physician, and he, when he died, left her a great quantity of hellebore, and nothing else. Lycurgus, also, in his oration against Leocrates, mentions a courtesan named Irenis, as being the mistress of Leocrates. And Hyperides mentions Nico in his oration against Patrocles. And we have already mentioned that she used to be nicknamed the Goat, because she had ruined Thallus the innkeeper. And that the goats are very fond of the young shoots of the olive (θάλλοι), on which account the animal is never allowed to approach the Acropolis, and is also never sacrificed to Minerva, is a fact which we shall dilate upon hereafter. But Sophocles, in his play called The Shepherds, mentions that this animal does browse upon the young shoots, speaking as follows—

Alexis also mentions Nannium, in his Tarentines, thus—

[Pg 937]

jesting upon her as addicted to intoxication. And Menander, in his false Hercules, says—

And Antiphanes, in his treatise on Courtesans, says—"Nannium was nicknamed the Proscenium, because she had a beautiful face, and used to wear very costly garments embroidered with gold, but when she was undressed she was a very bad figure. And Corone was Nannium's daughter, and she was nicknamed Tethe, from her exceedingly debauched habits." Hyperides, in his oration against Patrocles, also speaks of a female flute-player named Nemeas. And we may wonder how it was that the Athenians permitted a courtesan to have such a name, which was that of a most honourable and solemn festival. For not only those who prostituted themselves, but all other slaves also were forbidden to take such names as that, as Polemo tells us, in his treatise on the Acropolis.

52. The same Hyperides also mentions my Ocimum, as you call her, O Cynulcus, in his second oration against Aristagoras, speaking thus—"As Lais, who appears to have been superior in beauty to any woman who had ever been seen, and Ocimum, and Metanira." And Nicostratus, a poet of the middle comedy, mentions her also in his Pandrosus, where he says—

And Menander, in his comedy called The Flatterer, gives the following catalogue of courtesans—

And Philetærus, in his Female Hunter, says—

[Pg 938]

And Theophilus, in his Amateur of the Flute, says—

53. Now when Myrtilus had uttered all this with extreme volubility, he added:—May no such disaster befal you, O philosophers, who even before the rise of the sect called Voluptuaries, yourselves broke down the wall of pleasure, as Eratosthenes somewhere or other expresses it. And indeed I have now quoted enough of the smart sayings of the courtesans, and I will pass on to another topic. And first of all, I will speak of that most devoted lover of truth, Epicurus, who, never having been initiated into the encyclic series of learning, used to say that those were well off who applied themselves to philosophy in the same way in which he did himself; and these were his words—"I praise and congratulate you, my young man, because you have come over to the study of philosophy unimbued with any system." On which account Timon styles him—

Now, had not this very Epicurus Leontium for his mistress, her, I mean, who was so celebrated as a courtesan? But she did not cease to live as a prostitute when she began to learn philosophy, but still prostituted herself to the whole sect of Epicureans in the gardens, and to Epicurus himself, in the most open manner; so that this great philosopher was exceedingly fond of her, though he mentions this fact in his epistles to Hermarchus.

54. But as for Lais of Hyccara—(and Hyccara is a city in Sicily, from which place she came to Corinth, having been made a prisoner of war, as Polemo relates in the sixth book of his History, addressed to Timæus: and Aristippus was one of her lovers, and so was Demosthenes the orator, and Diogenes the Cynic: and it was also said that the Venus, which is at Corinth, and is called Melænis, appeared to her in a dream, intimating to her by such an appearance that she would be courted by many lovers of great wealth;)—Lais, I say, is mentioned by Hyperides, in the second of his speeches against Aristagoras. And Apelles the painter, having seen [Pg 939] Lais while she was still a maiden, drawing water at the fountain Pirene, and marvelling at her beauty, took her with him on one occasion to a banquet of his friends. And when his companions laughed at him because he had brought a maiden with him to the party, instead of a courtesan, he said—"Do not wonder, for I will show you that she is quite beautiful enough for future enjoyment within three years." And a prediction of this sort was made by Socrates also, respecting Theodote the Athenian, as Xenophon tells us in his Memorabilia, for he used to say—"That she was very beautiful, and had a bosom finely shaped beyond all description. And let us," said he, "go and see the woman; for people cannot judge of beauty by hearsay." But Lais was so beautiful, that painters used to come to her to copy her bosom and her breasts. And Lais was a rival of Phryne, and had an immense number of lovers, never caring whether they were rich or poor, and never treating them with any insolence.

55. And Aristippus every year used to spend whole days with her in Ægina, at the festival of Neptune. And once, being reproached by his servant, who said to him—"You give her such large sums of money, but she admits Diogenes the Cynic for nothing:" he answered, "I give Lais a great deal, that I myself may enjoy her, and not that no one else may." And when Diogenes said, "Since you, O Aristippus, cohabit with a common prostitute, either, therefore, become a Cynic yourself, as I am, or else abandon her;" Aristippus answered him—"Does it appear to you, O Diogenes, an absurd thing to live in a house where other men have lived before you?" "Not at all," said he. "Well, then, does it appear to you absurd to sail in a ship in which other men have sailed before you?" "By no means," said he. "Well, then," replied Aristippus, "it is not a bit more absurd to be in love with a woman with whom many men have been in love already."

And Nymphodorus the Syracusan, in his treatise on the People who have been admired and eminent in Sicily, says that Lais was a native of Hyccara, which he describes as a strong fortress in Sicily. But Strattis, in his play entitled The Macedonians or Pausanias, says that she was a Corinthian, in the following lines—

[Pg 940]

And Timæus, in the thirteenth book of his History, says she came from Hyccara, (using the word in the plural number;) as Polemo has stated, where he says that she was murdered by some women in Thessaly, because she was beloved by a Thessalian of the name of Pausanias; and that she was beaten to death, out of envy and jealousy, by wooden footstools in the temple of Venus; and that from this circumstance that temple is called the temple of the impious Venus; and that her tomb is shown on the banks of the Peneus, having on it an emblem of a stone water-ewer, and this inscription—

so that those men talk nonsense who say that she was buried in Corinth, near the Craneum.

56. And did not Aristotle the Stagirite have a son named Nicomachus by a courtesan named Herpyllis? and did he not live with her till his death? as Hermippus informs us in the first book of his History of Aristotle, saying that great care was taken of her in the philosopher's will. And did not our admirable Plato love Archaianassa, a courtesan of Colophon? so that he even composed this song in her honour:—

And did not Pericles the Olympian (as Clearchus tells us in the first book of his treatise on Amatory Matters) throw all Greece into confusion on account of Aspasia, not the younger one, but that one who associated with the wise Socrates; and that, too, though he was a man who had acquired such a vast reputation for wisdom and political sagacity? But, indeed, Pericles was always a man much addicted to amorous [Pg 941] indulgences; and he cohabited even with his own son's wife, as Stesimbrotus the Thasian informs us; and Stesimbrotus was a contemporary of his, and had seen him, as he tells us in his book entitled a Treatise on Themistocles, and Thucydides, and Pericles. And Antisthenes, the pupil of Socrates, tells us that Pericles, being in love with Aspasia, used to kiss her twice every day, once when he entered her house, and once when he left it. And when she was impeached for impiety, he himself spoke in her behalf, and shed more tears for her sake than he did when his own property and his own life were imperilled. Moreover, when Cimon had had an incestuous intrigue with Elpinice, his sister, who was afterwards given in marriage to Callias, and when he was banished, Pericles contrived his recall, exacting the favours of Elpinice as his recompense.

And Pythænetus, in the third book of his History of Ægina, says that Periander fell violently in love with Melissa, the daughter of Procles of Epidaurus, when he had seen her clothed in the Peloponnesian fashion (for she had on no cloak, but a single tunic only, and was acting as cup-bearer to the young men,) and he married her. And Tigris of Leucadia was the mistress of Pyrrhus king of Epirus, who was the third in descent from the Pyrrhus who invaded Italy; but Olympias, the young man's mother, took her off by poison.

57. And Ulpian, as if he had got some unexpected gain, while Myrtilus was still speaking, said:—Do we say ὁ τίγρις in the masculine gender? for I know that Philemon says this in his play called Neæra:—

9. And of the union of flutes with the lyre (for that concert has often been a great delight to us ourselves), Ephippus, in his Traffic, speaks as follows:—

And the exact meaning of the word συναυλία is shown by Semus the Delian, in the fifth book of his Delias, where he writes—"But as the term 'concert' (συναυλία) is not understood by many people, we must speak of it. It is when there is a union of the flute and of rhythm in alternation, without any words accompanying the melody." And Antiphanes explains it very neatly in his Flute-player, where he says—

[Pg 986]

But the poets frequently call the flute "the Libyan flute," as Duris remarks in the second book of his History of Agathocles, because Seirites, who appears to have been the first inventor of the art of flute-playing, was a Libyan, of one of the Nomad tribes; and he was the first person who played airs on the flute in the festival of Cybele. And the different kinds of airs which can be played on the flute (as Tryphon tells us in the second book of his treatise on Names) have the following names:—the Comus, the Bucoliasmus, the Gingras, the Tetracomus, the Epiphallus, the Choreus, the Callinicus, the Martial, the Hedycomus, the Sicynnotyrbe, the Thyrocopicum, which is the same as the Crousithyrum (or Door-knocker), the Cnismus, the Mothon. And all these airs on the flute, when played, were accompanied with dancing.

10. Tryphon also gives a list of the different names of songs, as follows. He says—"There is the Himæus, which is also called the Millstone song, which men used to sing while grinding corn, perhaps from the word ἱμαλίς. But ἱμαλὶς is a Dorian word, signifying a return, and also the quantity of corn which the millers gave into the bargain. Then there is the Elinus, which is the song of the men who worked at the loom; as Epicharmus shows us in his Atalantas. There is also the Ioulos, sung by the women who spin. And Semus the Delian, in his treatise on Pæans, says—"They used to call the handfuls of barley taken separately, ἀμάλαι; but when they were collected so that a great many were made into one sheaf, then they were called οὔλοι and ἴουλοι. And Ceres herself was called sometimes Chloe, and sometimes Ioulo; and, as being the inventions of this goddess, both the fruits of the ground and also the songs addressed to the goddess were called οὖλοι and ἴουλοι: and so, too, we have the words δημήτρουλοι and καλλίουλοι, and the line—

But others say that the Ioulis is the song of the workers in [Pg 987] wool. There are also the songs of nurses, which are called καταβαυκαλήσεις. There was also a song used at the feast of Swings,[67] in honour of Erigone, which is called Aletis. At all events, Aristotle says, in his treatise on the Constitution of the Colophonians—"Theodoras also himself died afterwards by a violent death. And he is said to have been a very luxurious man, as is evident from his poetry; for even now the women sing his songs on the festival of the Swing."

There was also a reaper's song called Lityerses; and another song sung by hired servants when going to the fields, as Teleclides tells us in his Amphictyons. There were songs, too, of bathing men, as we learn from Crates in his Deeds of Daring; and a song of women baking, as Aristophanes intimates in his Thesmophoriazusæ, and Nicochares in his Hercules Choregus. And another song in use among those who drove herds, and this was called the Bucoliasmus. And the man who first invented this species of song was Diomus, a Sicilian cowherd; and it is mentioned by Epicharmus in his Halcyon, and in his Ulysses Shipwrecked. The song used at deaths and in mourning is called Olophyrmus; and the songs called Iouli are used in honour of Ceres and Proserpine. The song sung in honour of Apollo is called Philhelias, as we learn from Telesilla; and those addressed to Diana are called Upingi.

There were also laws composed by Charondas, which were sung at Athens at drinking parties; as Hermippus tells us in the sixth book of his treatise on Lawgivers. And Aristophanes, in his catalogue of Attic Expressions, says—"The Himæus is the song of people grinding; the Hymenæus is the song used at marriage-feasts; and that employed in lamentation is called Ialemus. But the Linus and the Ælinus are not confined to occasions of mourning, but are in use also in good fortune, as we may gather from Euripides."

11. But Clearchus, in the first book of his treatise on matters relating to Love, says that there was a kind of song called Nomium, derived from Eriphanis; and his words are these:—"Eriphanis was a lyric poetess, the mistress of Menalcas the hunter; and she, pursuing him with her passions, hunted too. For often frequenting the mountains, [Pg 988] and wandering over them, she came to the different groves, equalling in her wanderings the celebrated journeys of Io; so that not only those men who were most remarkable for their deficiency in the tender passion, but even the fiercest beasts, joined in weeping for her misfortunes, perceiving the lengths to which her passionate hopes carried her. Therefore she wrote poems; and when she had composed them, as it is said, she roamed about the desert, shouting and singing the kind of song called Nomium, in which the burden of the song is—

And Aristoxenus, in the fourth book of his treatise on Music, says—"Anciently the women used to sing a kind of song called Calyca. Now, this was a poem of Stesichorus, in which a damsel of the name of Calyca, being in love with a young man named Euathlus, prays in a modest manner to Venus to aid her in becoming his wife. But when the young man scorned her, she threw herself down a precipice. And this disaster took place near Leucas. And the poet has represented the disposition of the maiden as very modest; so that she was not willing to live with the youth on his own terms, but prayed that, if possible, she might become the wedded wife of Euathlus; and if that were not possible, that she might be released from life." But, in his Brief Memoranda, Aristoxenus says—"Iphiclus despised Harpalyce, who was in love with him; but she died, and there has been a contest established among the virgins of songs in her honour, and the contest is called from her, Harpalyce." And Nymphis, in the first book of his History of Heraclea, speaking of the Maryandyni, says—"And in the same way it is well to notice some songs which, in compliance with a national custom, they sing, in which they invoke some ancient person, whom they address as Bormus. And they say that he was the son of an illustrious and wealthy man, and that he was far superior to all his fellows in beauty and in the vigour of youth; and as he was superintending the cultivation of some of his own lands, and wishing to give his reapers something to drink, he went to fetch some water, and disappeared. Accordingly, they say that on this the natives of the country sought him with a kind of dirge and invocation set to music, which even to this day they are in the habit of using frequently. And a [Pg 989] similar kind of song is that which is in use among the Egyptians, and is called Maneros."

12. Moreover, there were rhapsodists also present at our entertainments: for Laurentius delighted in the reciters of Homer to an extraordinary degree; so that one might call Cassander the king of Macedonia a trifler in comparison of him; concerning whom Carystius, in his Historic Recollections, tells us that he was so devoted to Homer, that he could say the greater part of his poems by heart; and he had a copy of the Iliad and the Odyssey written out with his own hand. And that these reciters of Homer were called Homeristæ also, Aristocles has told us in his treatise on Choruses. But those who are now called Homeristæ were first introduced on the stage by Demetrius Phalereus.

Now Chamæleon, in his essay on Stesichorus, says that not only the poems of Homer, but those also of Hesiod and Archilochus, and also of Mimnermus and Phocylides, were often recited to the accompaniment of music; and Clearchus, in the first book of his treatise on Pictures, says—"Simonides of Zacynthus used to sit in the theatres on a lofty chair reciting the verses of Archilochus." And Lysanias, in the first book of his treatise on Iambic Poets, says that Mnasion the rhapsodist used in his public recitations to deliver some of the Iambics of Simonides. And Cleomenes the rhapsodist, at the Olympic games, recited the Purification of Empedocles, as is asserted by Dicæarchus in his history of Olympia. And Jason, in the third book of his treatise on the Temples of Alexander, says that Hegesias, the comic actor, recited the works of Herodotus in the great theatre, and that Hermophantus recited the poems of Homer.

13. And the men called Hilarodists (whom some people at the present day call Simodists, as Aristocles tells us in his first book on Choruses, because Simus the Magnesian was the most celebrated of all the poets of joyous songs,) frequently come under our notice. And Aristocles also gives a regular list of them in his treatise on Music, where he speaks in the following manner:—"The Magodist—but he is the same as the Lysiodist." But Aristoxenus says that Magodus is the name given to an actor who acts both male and female characters;[68] but that he who acts a woman's part in combination with a man's is called a Lysiodist. And they both sing the same songs, and in other respects they are similar.

[Pg 990]

The Ionic dialect also supplies us with poems of Sotades, and with what before his time were called Ionic poems, such as those of Alexander the Ætolian, and Pyres the Milesian, and Alexas, and other poets of the same kind; and Sotades is called κιναιδόλογος. And Sotades the Maronite was very notorious for this kind of poetry, as Carystius of Pergamus says in his essay on Sotades; and so was the son of Sotades, Apollonius: and this latter also wrote an essay on his father's poetry, from which one may easily see the unbridled licence of language which Sotades allowed himself,—abusing Lysimachus the king in Alexandria,—and, when at the court of Lysimachus, abusing Ptolemy Philadelphus,—and in different cities speaking ill of different sovereigns; on which account, at last, he met with the punishment that he deserved: for when he had sailed from Alexandria (as Hegesander, in his Reminiscences, relates), and thought that he had escaped all danger, (for he had said many bitter things against Ptolemy the king, and especially this, after he had heard that he had married his sister Arsinoe,—

Patrocles, the general of Ptolemy, caught him in the island of Caunus, and shut him up in a leaden vessel, and carried him into the open sea and drowned him. And his poetry is of this kind: Philenus was the father of Theodorus the flute-player, on whom he wrote these lines:—

14. But the Hilarodus, as he is called, is a more respectable kind of poet than these men are; for he is never effeminate or indecorous, but he wears a white manly robe, and he is crowned with a golden crown: and in former times he used to wear sandals, as Aristocles tells us; but at the present day he wears only slippers. And some man or woman sings an accompaniment to him, as to a person who sings to the flute. And a crown is given to a Hilarodus, as well as to a person who sings to the flute; but such honours are not allowed to a player on the harp or on the flute. But the man who is called a Magodus has drums and cymbals, and wears all kinds [Pg 991] of woman's attire; and he behaves in an effeminate manner, and does every sort of indecorous, indecent thing,—imitating at one time a woman, at another an adulterer or a pimp: or sometimes he represents a drunken man, or even a serenade offered by a reveller to his mistress. And Aristoxenus says that the business of singing joyous songs is a respectable one, and somewhat akin to tragedy; but that the business of a Magodus is more like comedy. And very often it happens that the Magodi, taking the argument of some comedy, represent it according to their own fashion and manner. And the word μαγῳδία was derived from the fact that those who addicted themselves to the practice, uttered things like magical incantations, and often declared the power of various drugs.

15. But there was among the Lacedæmonians an ancient kind of comic diversion, as Sosibius says, not very important or serious, since Sparta aimed at plainness even in pastimes. And the way was, that some one, using very plain, unadorned language, imitated persons stealing fruit, or else some foreign physician speaking in this way, as Alexis, in his Woman who has taken Mandragora, represents one: and he says—

And those who practised this kind of sport were called among the Lacedæmonians δικηλισταὶ, which is a term equivalent to σκευοποιοὶ or μιμηταί.[69] There are, however, many names, varying in different places, for this class of δικηλισταί; for the Sicyonians call them φαλλοφόροι, and others call them αὐτοκάβδαλοι, and some call them φλύακες, as the Italians do; but people in general call them Sophists: and the Thebans, who are very much in the habit of giving peculiar names to many things, call them ἐθελονταί. But that the Thebans do introduce all kinds of innovations with respect to words, Strattis shows us in the Phœnissæ, where he says—

[Pg 992]

16. Semos the Delian says in his book about Pæans—"The men who were called αὑτοκάβδαλοι used to wear crowns of ivy, and they would go through long poems slowly. But at a later time both they and their poems were called Iambics. And those," he proceeds, "who are called Ithyphalli, wear a mask representing the face of a drunken man, and wear crowns, having gloves embroidered with flowers. And they wear tunics shot with white; and they wear a Tarentine robe, which covers them down to their ancles: and they enter at the stage entrance silently, and when they have reached the middle of the orchestra, they turn towards the spectators, and say—

And the Phallophori," says he, "wear no masks; but they put on a sort of veil of wild thyme, and on that they put acanthi, and an untrimmed garland of violets and ivy; and they clothe themselves in Caunacæ, and so come on the stage, some at the side, and others through the centre entrance, walking in exact musical time, and saying—

And then, advancing, they used to ridicule with their jests whoever they chose; and they did this standing still, but the Phallophorus himself marched straight on, covered with soot and dirt."

[Pg 993]

17. And since we are on this subject, it is as well not to omit what happened to Amœbeus, a harp-player of our time, and a man of great science and skill in everything that related to music. He once came late to one of our banquets, and when he heard from one of the servants that we had all finished supper, he doubted what to do himself, until Sophon the cook came to him, and with a loud voice, so that every one might hear, recited to him these lines out of the Auge of Eubulus:—

For as that delightful writer Antiphanes says, in his Friend of the Thebans,—

So, come in—

And so he, meeting him in this appropriate manner, replies with these lines out of the Harper of Clearchus:—

And as there was great applause on this, and as every one with one accord called to him to come in, he went in and drank, and taking the lyre, sang to us in such a manner that we all marvelled at his skill on the harp, and at the rapidity of his execution, and at the tunefulness of his voice; for he appeared to me to be not at all inferior to that ancient Amœbeus, whom Aristeas, in his History of Harp-players, speaks of as living at Athens, and dwelling near the theatre, and receiving an Attic talent a-day every time he went out singing.

18. And while some were discussing music in this manner, and others of the guests saying different things every day, but all praising the pastime, Masurius, who excelled in everything, and was a man of universal wisdom, (for as an interpreter of the laws he was inferior to no one, and he was always devoting some of his attention to music, for indeed he was able himself to play on some musical instruments,) said,—My good friends, Eupolis the comic poet says—

on which account Anaxilas, in his Hyacinthus, says—

for, my dear fellows, "Music," as the Harp-player of Theophilus says, "is a great and lasting treasure to all who have learnt it and know anything about it;" for it ameliorates the disposition, and softens those who are passionate and quarrelsome in their tempers. Accordingly, "Clinias the Pythagorean," as Chamæleon of Pontus relates, "who was a most unimpeachable man [Pg 995] both in his actual conduct and also in his disposition, if ever it happened to him to get out of temper or indignant at anything, would take up his lyre, and play upon it. And when people asked him the reason of this conduct, he used to say, 'I am pacifying myself.' And so, too, the Achilles of Homer was mollified by the music of the harp, which is all that Homer allots to him out of the spoils of Eetion,[70] as being able to check his fiery temper. And he is the only hero in the whole Iliad who indulges in this music."

Now, that music can heal diseases, Theophrastus asserts in his treatise on Enthusiasm, where he says that men with diseases in the loins become free from pain if any one plays a Phrygian air opposite to the part affected. And the Phrygians are the first people who invented and employed the harmony which goes by their name; owing to which circumstance it is that the flute-players among the Greeks have usually Phrygian and servile-sounding names, such as Sambas in Alcman, and Adon, and Telus. And in Hipponax we find Cion, and Codalus, and Babys, from whom the proverb arose about men who play worse and worse,—"He plays worse than Babys." But Aristoxenus ascribes the invention of this harmony to Hyagnis the Phrygian.

19. But Heraclides of Pontus, in the third book of his treatise on Music, says—"Now that harmony ought not to be called Phrygian, just as it has no right either to be called Lydian. For there are three harmonies; as there are also three different races of Greeks—Dorians, Æolians, and Ionians: and accordingly there is no little difference between their manners. The Lacedæmonians are of all the Dorians the most strict in maintaining their national customs; and the Thessalians [Pg 996] (and these are they who were the origin of the Æolian race) have preserved at all times very nearly the same customs and institutions; but the population of the Ionians has been a great deal changed, and has gone through many transitions, because they have at all times resembled whatever nations of barbarians have from time to time been their masters. Accordingly, that species of melody which the Dorians composed they called the Dorian harmony, and that which the Æolians used to sing they named the Æolian harmony, and the third they called the Ionian, because they heard the Ionians sing it.

"Now the Dorian harmony is a manly and high-sounding strain, having nothing relaxed or merry in it, but, rather, it is stern and vehement, not admitting any great variations or any sudden changes. The character of the Æolian harmony is pompous and inflated, and full of a sort of pride; and these characteristics are very much in keeping with the fondness for breeding horses and for entertaining strangers which the people itself exhibits. There is nothing mean in it, but the style is elevated and fearless; and therefore we see that a fondness for banquets and for amorous indulgences is common to the whole nation, and they indulge in every sort of relaxation: on which account they cherish the style of the Sub-Dorian harmony; for that which they call the Æolian is, says Heraclides, a sort of modification of the Dorian, and is called ὑποδώριος. And we may collect the character of this Æolian harmony also from what Lasus of Hermione says in his hymn to the Ceres in Hermione, where he speaks as follows:—

But these Sub-Dorian songs, as they are called, are sung by nearly everybody. Since, then, there is a Sub-Dorian melody, it is with great propriety that Lasus speaks of Æolian harmony. Pratinas, too, somewhere or other says—

And in what comes afterwards he speaks more plainly—

[Pg 997]

"Now formerly, as I have said, they used to call this the Æolian harmony, but afterwards they gave it the name of the Sub-Dorian, thinking, as some people say, that it was pitched lower on the flute than the Dorian. But it appears to me that those who gave it this name, seeing its inflated style, and the pretence to valour and virtue which was put forth in the style of the harmony, thought it not exactly the Dorian harmony, but to a certain extent like it: on which account they called it ὑποδώριον, just as they call what is nearly white ὑπόλευκον: and what is not absolutely sweet, but something near it, we call ὑπόγλυκυ; so, too, we call what is not thoroughly Dorian ὑπόδωριον.

20. "Next in order let us consider the character of the Milesians, which the Ionians display, being very proud of the goodly appearance of their persons; and full of spirit, hard to be reconciled to their enemies, quarrelsome, displaying no philanthropic or cheerful qualities, but rather a want of affection and friendship, and a great moroseness of disposition: on which account the Ionian style of harmony also is not flowery nor mirthful, but austere and harsh, and having a sort of gravity in it, which, however, is not ignoble-looking; on which account that tragedy has a sort of affection for that harmony. But the manners of the Ionians of the present day are more luxurious, and the character of their present music is very far removed from the Ionian harmony we have been speaking of. And men say that Pythermus the Teian wrote songs such as are called Scolia in this kind of harmony; and that it was because he was an Ionian poet that the harmony got the name of Ionian. This is that Pythermus whom Ananius or Hipponax mentions in his Iambics in this way:—

And Pythermus's own words are as follows:—

Therefore, according to this statement, it is probable that Pythermus, as coming from those parts, adapted the character of his melodies to the disposition of the Ionians; on which account I suppose that his was not actually the Ionian harmony, but that it was a harmony adapted in some admirable manner to the purpose required. And those are [Pg 998] contemptible people who are unable to distinguish the characteristic differences of these separate harmonies; but who are led away by the sharpness or flatness of the sounds, so as to describe one harmony as ὑμερμιξολύδιος, and then again to give a definition of some further sort, refining on this: for I do not think that even that which is called the ὑπερφρύγιος has a distinct character of its own, although some people do say that they have invented a new harmony which they call Sub-Phrygian (ὑποφρύγιος). Now every kind of harmony ought to have some distinct species of character or of passion; as the Locrian has, for this was a harmony used by some of those who lived in the time of Simonides and Pindar, but subsequently it fell into contempt.

21. "There are, then, as we have already said, three kinds of harmony, as there are three nations of the Greek people. But the Phrygian and Lydian harmonies, being barbaric, became known to the Greeks by means of the Phrygians and Lydians who came over to Peloponnesus with Pelops. For many Lydians accompanied and followed him, because Sipylus was a town of Lydia; and many Phrygians did so too, not because they border on the Lydians, but because their king also was Tantalus—(and you may see all over Peloponnesus, and most especially in Lacedæmon, great mounds, which the people there call the tombs of the Phrygians who came over with Pelops)—and from them the Greeks learnt these harmonies: on which account Telestes of Selinus says—

22. "But we must not admit," says Polybius of Megalopolis, "that music, as Ephorus asserts, was introduced among men for the purposes of fraud and trickery. Nor must we think that the ancient Cretans and Lacedæmonians used flutes and songs at random to excite their military ardour, instead of trumpets. Nor are we to imagine that the earliest Arcadians had no reason whatever for doing so, when they introduced music into every department of their management of the republic; so that, though the nation in every other respect was most austere in its manner of life, they nevertheless [Pg 999] compelled music to be the constant companion, not only of their boys, but even of their youths up to thirty years of age. For the Arcadians are the only people among whom the boys are trained from infancy to sing hymns and pæans to regular airs, in which indeed every city celebrates their national heroes and gods with such songs, in obedience to ancient custom.

"But after this, learning the airs of Timotheus and Philoxenus, they every year, at the festival of Bacchus, dance in their theatres to the music of flute-players; the boys dancing in the choruses of boys, and the youths in those of men. And throughout the whole duration of their lives they are addicted to music at their common entertainments; not so much, however, employing musicians as singing in turn: and to admit themselves ignorant of any other accomplishment is not at all reckoned discreditable to them; but to refuse to sing is accounted a most disgraceful thing. And they, practising marches so as to march in order to the sound of the flute, and studying their dances also, exhibit every year in the theatres, under public regulations and at the public expense. These, then, are the customs which they have derived from the ancients, not for the sake of luxury and superfluity, but from a consideration of the austerity which each individual practised in his private life, and of the severity of their characters, which they contract from the cold and gloomy nature of the climate which prevails in the greater part of their country. And it is the nature of all men to be in some degree influenced by the climate, so as to get some resemblance to it themselves; and it is owing to this that we find different races of men, varying in character and figure and complexion, in proportion as they are more or less distant from one another.

"In addition to this, they instituted public banquets and public sacrifices, in which the men and women join; and also dances of the maidens and boys together; endeavouring to mollify and civilize the harshness of their natural character by the influence of education and habit. And as the people of Cynætha neglected this system (although they occupy by far the most inclement district of Arcadia, both as respects the soil and the climate), they, never meeting one another except for the purpose of giving offence and quarrelling, became at [Pg 1000] last so utterly savage, that the very greatest impieties prevailed among them alone of all the people of Arcadia; and at the time when they made the great massacre, whatever Arcadian cities their emissaries came to in their passage, the citizens of all the other cities at once ordered them to depart by public proclamation; and the Mantineans even made a public purification of their city after their departure, leading victims all round their entire district."

23. Agias, the musician, said that "the styrax, which at the Dionysiac festivals is burnt in the orchestras, presented a Phrygian odour to those who were within reach of it." Now, formerly music was an exhortation to courage; and accordingly Alcæus the poet, one of the greatest musicians that ever lived, places valour and manliness before skill in music and poetry, being himself a man warlike even beyond what was necessary. On which account, in such verses as these, he speaks in high-toned language, and says—

although it would have been more suitable for him to have had his house well stored with musical instruments. But the ancients considered manly courage the greatest of all civil virtues, and they attributed the greatest importance to that, to the exclusion of other good qualities. Archilochus accordingly, who was a distinguished poet, boasted in the first place of being able to partake in all political undertakings, and in the second place he mentioned the credit he had gained by his poetical efforts, saying,—

[Pg 1001]

And, in the same spirit, Æschylus, though a man who had acquired such great renown by his poetry, nevertheless preferred having his valour recorded on his tomb, and composed an inscription for it, of which the following lines are a part:—

24. And it is on this account that the Lacedæmonians, who are a most valiant nation, go to war to the music of the flute, and the Cretans to the strains of the lyre, and the Lydians to the sound of pipes and flutes, as Herodotus relates. And, moreover, many of the barbarians make all their public proclamations to the accompaniment of flutes and harps, softening the souls of their enemies by these means. And Theopompus, in the forty-sixth book of his History, says—"The Getæ make all their proclamations while holding harps in their hands and playing on them." And it is perhaps on this account that Homer, having due regard to the ancient institutions and customs of the Greeks, says—

as if this art of music were welcome also to men feasting.

Now it was, as it should seem, a regular custom to introduce music, in the first place in order that every one who might be too eager for drunkenness or gluttony might have music as a sort of physician and healer of his insolence and indecorum, and also because music softens moroseness of temper; for it dissipates sadness, and produces affability and a sort of gentlemanlike joy. From which consideration, Homer has also, in the first book of the Iliad, represented the gods as using music after their dissensions on the subject of Achilles; for they continued for some time listening to it—

For it was desirable that they should leave off their quarrels and dissensions, as we have said. And most people seem to attribute the practice of this art to banquets for the sake of setting things right, and of the general mutual advantage. And, besides these other occasions, the ancients also established by customs and laws that at feasts all men should sing hymns to the gods, in order by these means to preserve [Pg 1002] order and decency among us; for as all songs proceed according to harmony, the consideration of the gods being added to this harmony, elevates the feelings of each individual. And Philochorus says that the ancients, when making their libations, did not always use dithyrambic hymns, but "when they pour libations, they celebrate Bacchus with wine and drunkenness, but Apollo with tranquillity and good order." Accordingly Archilochus says—

And Epicharmus, in his Philoctetes, says—

So, that it was not merely with a view to superficial and vulgar pleasure, as some assert, that music was originally introduced into entertainments, is plain from what has been said above. But the Lacedæmonians do not assert that they used to learn music as a science, but they do profess to be able to judge well of what is done in the art; and they say that they have already three times preserved it when it was in danger of being lost.

25. Music also contributes to the proper exercising of the body and to sharpening the intellect; on which account, every Grecian people, and every barbarian nation too, that we are acquainted with, practise it. And it was a good saying of Damon the Athenian, that songs and dances must inevitably exist where the mind was excited in any manner; and liberal, and gentlemanly, and honourable feelings of the mind produce corresponding kinds of music, and the opposite feelings likewise produce the opposite kinds of music. On which account, that saying of Clisthenes the tyrant of Sicyon was a witty one, and a sign of a well-educated intellect. For when he saw, as it is related,[73] one of the suitors for his daughter dancing in an unseemly manner (it was Hippoclides the Athenian), he told him that he had danced away his marriage, thinking, as it should seem, that the mind of the man corresponded to the dance which he had exhibited; for in dancing and walking decorum and good order are honourable, and disorder and vulgarity are discreditable. And it is on this principle that the poets originally arranged dances for [Pg 1003] freeborn men, and employed figures only to be emblems of what was being sung, always preserving the principles of nobleness and manliness in them; on which account it was that they gave them the name of ὑπορχήματα (accompaniment to the dance). And if any one, while dancing, indulged in unseemly postures or figures, and did nothing at all corresponding to the songs sung, he was considered blameworthy; on which account, Aristophanes or Plato, in his Preparations (as Chamæleon quotes the play), spoke thus:—

For the kind of dancing which was at that time used in the choruses was decorous and magnificent, and to a certain extent imitated the motions of men under arms; on which account Socrates in his Poems says that those men who dance best are the best in warlike exploits; and thus he writes:—

For the dance is very nearly an armed exercise, and is a display not only of good discipline in other respects, but also of the care which the dancers bestow on their persons.

26. And Amphion the Thespiæan, in the second book of his treatise on the Temple of the Muses on Mount Helicon, says that in Helicon there are dances of boys, got up with great care, quoting this ancient epigram:—

And it was a good answer which was made by Caphesias the flute-player, when one of his pupils began to play on the flute very loudly, and was endeavouring to play as loudly as he could; on which he struck him, and said, "Goodness does not consist in greatness, but greatness in goodness." There are also relics and traces of the ancient dancing in some statues which we have, which were made by ancient statuaries; on which account men at that time paid more attention to moving [Pg 1004] their hands with graceful gestures; for in this particular also they aimed at graceful and gentlemanlike motions, comprehending what was great in what was well done. And from these motions of the hands they transferred some figures to the dances, and from the dances to the palæstra; for they sought to improve their manliness by music and by paying attention to their persons. And they practised to the accompaniment of song with reference to their movements when under arms; and it was from this practice that the dance called the Pyrrhic dance originated, and every other dance of this kind, and all the others which have the same name or any similar one with a slight change: such as the Cretan dances called ὀρσίτης and ἐπικρήδιος; and that dance, too, which is named ἀπόκινος, (and it is mentioned under this name by Cratinus in his Nemesis, and by Cephisodorus in his Amazons, and by Aristophanes in his Centaur, and by several other poets,) though afterwards it came to be called μακτρισμός; and many women used to dance it, who, I am aware, were afterwards called μαρκτύπιαι.

27. But the more sedate kinds of dance, both the more varied kinds and those too whose figures are more simple, are the following:—The Dactylus, the Iambic, the Molossian, the Emmelea, the Cordax, the Sicinnis, the Persian, the Phrygian, the Nibatismus, the Thracian, the Calabrismus, the Telesias (and this is a Macedonian dance which Ptolemy was practising when he slew Alexander the brother of Philip, as Marsyas relates in the third book of his History of Macedon). The following dances are of a frantic kind:—The Cernophorus, and the Mongas, and the Thermaustris. There was also a kind of dance in use among private individuals, called the ἄνθεμα, and they used to dance this while repeating the following form of words with a sort of mimicking gesture, saying—

Among the Syracusans there was a kind of dance called the Chitoneas, sacred to Diana, and it is a peculiar kind of dance, accompanied with the flute. There was also an Ionian kind of dance practised at drinking parties. They also practised the dance called ἀγγελικὴ at their drinking parties. And there is another kind of dance called the Burning of the [Pg 1005] World, which Menippus the Cynic mentions in his Banquet. There are also some dances of a ridiculous character:—the Igdis, the Mactrismus, the Apocinus, and the Sobas; and besides these, the Morphasmus, and the Owl, and the Lion, and the Pouring out of Meal, and the Abolition of Debts, and the Elements, and the Pyrrhic dance. And they also danced to the accompaniment of the flute a dance which they called the Dance of the Master of the Ship, and the Platter Dance.

The figures used in dances are the Xiphismus, the Calathismus, the Callabides, the Scops, and the Scopeuma. And the Scops was a figure intended to represent people looking out from a distance, making an arch over their brows with their hand so as to shade their eyes. And it is mentioned by Æschylus in his Spectators:—

And Eupolis, in his Flatterers, mentions the Callabides, when he says—

Other figures are the Thermastris, the Hecaterides,[74] the Scopus, the Hand-down, the Hand-up, the Dipodismus, the Taking-hold of Wood, the Epanconismus, the Calathiscus, the Strobilus. There is also a dance called the Telesias; and this is a martial kind of dance, deriving its title from a man of the name of Telesias, who was the first person who ever danced it, holding arms in his hands, as Hippagoras tells us in the first book of his treatise on the Constitution of the Carthaginians.

28. There is also a kind of satyric dance called the Sicinnis, as Aristocles says in the eighth book of his treatise on Dances; and the Satyrs are called Sicinnistæ. But some say that a barbarian of the name of Sicinnus was the inventor of it, though others say that Sicinnus was a Cretan by birth; and certainly the Cretans are dancers, as is mentioned by Aristoxenus. But Scamon, in the first book of his treatise on Inventions, says that this dance is called Sicinnis, from being shaken (ἀπὸ τοῦ σείεσθαι), and that Thersippus was the first person who danced the Sicinnis. Now in dancing, the motion of the feet was adopted long before any motion of the hands was considered requisite; for the ancients exercised their feet more than their hands in games and in hunting; and the Cretans are [Pg 1006] greatly addicted to hunting, owing to which they are swift of foot. But there are people to be found who assert that Sicinnis is a word formed poetically from κινησις,[75] because in dancing it the Satyrs use most rapid movements; for this kind of dance gives no scope for a display of the passions, on which account also it is never slow.

Now all satyric poetry formerly consisted of choruses, as also did tragedy, such as it existed at the same time; and that was the chief reason why tragedy had no regular actors. And there are three kinds of dance appropriate to dramatic poetry,—the tragic, the comic, and the satyric; and in like manner, there are three kinds of lyric dancing,—the pyrrhic, the gymnopædic, and the hyporchematic. And the pyrrhic dance resembles the satyric; for they both consist of rapid movements; but the pyrrhic appears to be a warlike kind of dance, for it is danced by armed boys. And men in war have need of swiftness to pursue their enemies, and also, when defeated,

But the dance called Gymnopædica is like the dance in tragedy which is called Emmelea; for in each there is seen a degree of gravity and solemnity. But the hyporchematic dance is very nearly identical with the comic one which is called Cordax. And they are both a sportive kind of figure.

29. But Aristoxenus says that the Pyrrhic dance derives its name from Pyrrhichus, who was a Lacedæmonian by birth; and that even to this day Pyrrhichus is a Lacedæmonian name. And the dance itself, being of a warlike character, shows that it is the invention of some Lacedæmonian; for the Lacedæmonians are a martial race, and their sons learn military marches which they call ἐνόπλια. And the Lacedæmonians themselves in their wars recite the poems of Tyrtæus, and move in time to those airs. But Philochorus asserts that the Lacedæmonians, when owing to the generalship of Tyrtæus they had subdued the Messenians, introduced a regular custom, in their expeditions, that whenever they were at supper, and had sung the pæan, they should also sing one of Tyrtæus's hymns as a solo, one after another; and that the polemarch should be the judge, and should give a piece of meat as a prize to him who sang best. But the Pyrrhic dance is not [Pg 1007] preserved now among any other people of Greece; and since that has fallen into disuse, their wars also have been brought to a conclusion; but it continues in use among the Lacedæmonians alone, being a sort of prelude preparatory to war: and all who are more than five years old in Sparta learn to dance the Pyrrhic dance.

But the Pyrrhic dance as it exists in our time, appears to be a sort of Bacchic dance, and a little more pacific than the old one; for the dancers carry thyrsi instead of spears, and they point and dart canes at one another, and carry torches. And they dance in figures having reference to Bacchus, and to the Indians, and to the story of Pentheus: and they require for the Pyrrhic dance the most beautiful airs, and what are called the "stirring" tunes.

30. But the Gymnopædica resembles the dance which by the ancients used to be called Anapale; for all the boys dance naked, performing some kind of movement in regular time, and with gestures of the hand like those used by wrestlers: so that the dancers exhibit a sort of spectacle akin to the palæstra and to the pancratium, moving their feet in regular time. And the different modes of dancing it are called the Oschophoricus,[76] and the Bacchic, so that this kind of dance, too, has some reference to Bacchus. But Aristoxenus says that the ancients, after they had exercised themselves in the Gymnopædica, turned to the Pyrrhic dance before they entered the theatre: and the Pyrrhic dance is also called the Cheironomia. But the Hyporchematic dance is that in which the chorus dances while singing. Accordingly Bacchylides says—

And Pindar says—

And the Lacedæmonians dance this dance in Pindar. And the Hyporchematica is a dance of men and women. Now the best modes are those which combine dancing with the singing; and they are these—the Prosodiacal, the Apostolical (which last is also called παρθένιος), and others of the same kind. And some danced to the hymn and some did not; and some danced in accompaniment to hymns to Venus and Bacchus, and to the Pæan, dancing at one time and resting at another. And [Pg 1008] among the barbarians as well as among the Greeks there are respectable dances and also indecorous ones. Now the Cordax among the Greeks is an indecorous dance, but the Emmelea is a respectable one: as is among the Arcadians the Cidaris, and among the Sicyonians the Aleter; and it is called Aleter also in Ithaca, as Aristoxenus relates in the first book of his History of Sicyon. And this appears enough to say at present on the subject of dances.

31. Now formerly decorum was carefully attended to in music, and everything in this art had its suitable and appropriate ornament: on which account there were separate flutes for each separate kind of harmony; and every flute-player had flutes adapted to each kind of harmony in their contests. But Pronomus the Theban was the first man who played the three different kinds of harmony already mentioned on the same flute. But now people meddle with music in a random and inconsiderate manner. And formerly, to be popular with the vulgar was reckoned a certain sign of a want of real skill: on which account Asopodorus the Phliasian, when some flute-player was once being much applauded while he himself was remaining in the hyposcenium,[77] said—"What is all this? the man has evidently committed some great blunder:"—as else he could not possibly have been so much approved of by the mob. But I am aware that some people tell this story as if it were Antigenides who said this. But in our days artists make the objects of their art to be the gaining the applause of the spectators in the theatre; on which account Aristoxenus, in his book entitled Promiscuous Banquets, says—"We act in a manner similar to the people of Pæstum who dwell in the Tyrrhenian Gulf; for it happened to them, though they were originally Greeks, to have become at last completely barbarised, becoming Tyrrhenians or Romans, and to have changed their language, and all the rest of their national habits. But one Greek festival they do celebrate even to the present day, in which they meet and recollect all their ancient names and customs, and bewail their loss to one another, and then, when they have wept for them, they go home. And so," says he, "we also, since the theatres have become completely barbarised, and since music has become entirely ruined and vulgar, we, being but a few, will recall to [Pg 1009] our minds, sitting by ourselves, what music once was." And this was the discourse of Aristoxenus.

32. Wherefore it seems to me that we ought to have a philosophical conversation about music: for Pythagoras the Samian, who had such a high reputation as a philosopher, is well known, from many circumstances, to have been a man who had no slight or superficial knowledge of music; for he indeed lays it down that the whole universe is put and kept together by music. And altogether the ancient philosophy of the Greeks appears to have been very much addicted to music; and on this account they judged Apollo to have been the most musical and the wisest of the gods, and Orpheus of the demi-gods. And they called every one who devoted himself to the study of this art a sophist, as Æschylus does in the verse where he says—

And that the ancients were excessively devoted to the study of music is plain from Homer, who, because all his own poetry was adapted to music, makes, from want of care, so many verses which are headless, and weak, and imperfect in the tail. But Xenophanes, and Solon, and Theognis, and Phocylides, and besides them Periander of Corinth, an elegiac poet, and the rest of those who did not set melodies to their poems, compose their verses with reference to number and to the arrangement of the metres, and take great care that none of their verses shall be liable to the charge of any of the irregularities which we just now imputed to Homer. Now when we call a verse headless (ἀκέφαλος), we mean such as have a mutilation or lameness at the beginning, such as—

Those we call weak (λαγαρὸς) which are defective in the middle, as—

[Pg 1010]

Those again are μείουροι, which are imperfect in the tail or end, as—

33. But of all the Greeks, the Lacedæmonians were those who preserved the art of music most strictly, as they applied themselves to the practice a great deal: and there were a great many lyric poets among them. And even to this day they preserve their ancient songs carefully, being possessed of very varied and very accurate learning on the subject; on which account Pratinas says—

And on this account the poets also continually styled their odes—

and—

For owing to the general moderation and austerity of their lives, they betook themselves gladly to music, which has a sort of power of soothing the understanding; so that it was natural enough that people who hear it should be delighted. And the people whom they called Choregi, were not, as Demetrius of Byzantium tells us in the fourth book of his treatise on Poetry, those who have that name now, the people, that is to say, who hire the choruses, but those who actually led the choruses, as the name intimates: and so it happened, that the Lacedæmonians were good musicians, and did not violate the ancient laws of music.

Now in ancient times all the Greeks were fond of music; but when in subsequent ages disorders arose, when nearly all the ancient customs had got out of fashion and had become obsolete, this fondness for music also wore out, and bad styles of music were introduced, which led all the composers to aim at effeminacy rather than delicacy, and at an enervated and dissolute rather than a modest style. And [Pg 1011] perhaps this will still exist hereafter in a greater degree, and will extend still further, unless some one again draws forth the national music to the light. For formerly the subjects of their songs used to be the exploits of heroes, and the praises of the Gods; and accordingly Homer says of Achilles—

And of Phemius he says—

And this custom was preserved among the barbarians, as Dinon tells us in his history of Persia. Accordingly, the poets used to celebrate the valour of the elder Cyrus, and they foresaw the war which was going to be waged against Astyages. "For when," says he, "Cyrus had begun his march against the Persians, (and he had previously been the commander of the guards, and afterwards of the heavy-armed troops there, and then he left;) and while Astyages was sitting at a banquet with his friends, then a man, whose name was Angares, (and he was the most illustrious of his minstrels,) being called in, sang other things, such as were customary, and at last he said that—

And when Astyages asked him what monster he meant, he said—'Cyrus the Persian.' And so the king, thinking that his suspicions were well founded, sent people to recal Cyrus, but did not succeed in doing so."

34. But I, though I could still say a good deal about music, yet, as I hear the noise of flutes, I will check my desire for talking, and only quote you the lines out of the Amateur of the Flute, by Philetærus—

[Pg 1012]

After this there arose a discussion about the sambuca. And Masurius said that the sambuca was a musical instrument, very shrill, and that it was mentioned by Euphorion (who is also an Epic poet), in his book on the Isthmian Games; for he says that it was used by the Parthians and by the Troglodytæ, and that it had four strings. He said also that it was mentioned by Pythagoras, in his treatise on the Red Sea. The sambuca is also a name given to an engine used in sieges, the form and mechanism of which is explained by Biton, in his book addressed to Attalus on the subject of Military Engines. And Andreas of Panormus, in the thirty-third book of his History of Sicily, detailed city by city, says that it is borne against the walls of the enemy on two cranes. And it is called sambuca because when it is raised up it gives a sort of appearance of a ship and ladder joined together, and resembles the shape of the musical instrument of the same name. But Moschus, in the first book of his treatise on Mechanics, says that the sambuca is originally a Roman engine, and that Heraclides of Pontus was the original inventor of it. But Polybius, in the eighth book of his History, says,—"Marcellus, having been a great deal inconvenienced at that siege of Syracuse by the contrivances of Archimedes, used to say that Archimedes had given his ships drink out of the sea; but that his sambucæ had been buffeted and driven from the entertainment in disgrace."

35. And when, after this, Æmilianus said,—But, my good friend Masurius, I myself, often, being a lover of music, turn my thoughts to the instrument which is called the magadis, and cannot decide whether I am to think that it was a species of flute or some kind of harp. For that sweetest of poets, Anacreon, says somewhere or other—

But Ion of Chios, in his Omphale, speaks of it as if it were a species of flute, in the following words—

[Pg 1013]

And Aristarchus the grammarian, (a man whom Panætius the Rhodian philosopher used to call the Prophet, because he could so easily divine the meanings of poems,) when explaining this verse, affirms that the magadis was a kind of flute: though Aristoxenus does not say so either in his treatise on the Flute-players or in that on Flutes and other Musical Instruments; nor does Archestratus either,—and he also wrote two books on Flute-players; nor has Pyrrhander said so in his work on Flute-players; nor Phillis the Delian,—for he also wrote a treatise on Flute-players, and so did Euphranor. But Tryphon, in the second book of his essay on Names, speaks thus—"The flute called magadis." And in another place he says—"The magadis gives a shrill and deep tone at the same time, as Anaxandrides intimates in his Man fighting in heavy Armour, where we find the line—

And, my dear Masurius, there is no one else except you who can solve this difficulty for me.

36. And Masurius replied—Didymus the grammarian, in his work entitled Interpretations of the Plays of Ion different from the Interpretations of others, says, my good friend Æmilianus, that by the term μάγαδις αὐλὸς he understands the instrument which is also called κιθαριστήριος; which is mentioned by Aristoxenus in the first book of his treatise on the Boring of Flutes; for there he says that there are five kinds of flutes; the parthenius, the pædicus, the citharisterius, the perfect, and the superperfect. And he says that Ion has omitted the conjunction τε improperly, so that we are to understand by μάγαδις αὐλὸς the flute which accompanies the magadis; for the magadis is a stringed (ψαλτικὸν) instrument, as Anacreon tells us, and it was invented by the Lydians, on which account Ion, in his Omphale, calls the Lydian women ψάλτριαι, as playing on stringed instruments, in the following lines—

But Theophilus the comic poet, in his Neoptolemus, calls playing on the magadis μαγαδίζειν, saying—

And Euphorion, in his treatise on the Isthmian Games, says, that the magadis is an ancient instrument, but that in latter times it was altered, and had the name also changed to that of the sambuca. And, that this instrument was very much used at Mitylene, so that one of the Muses was represented by an old statuary, whose name was Lesbothemis, as holding one in her hand. But Menæchmus, in his treatise on Artists, says that the πηκτὶς , which he calls identical with the magadis, was invented by Sappho. And Aristoxenus says that the magadis and the pectis were both played with the fingers without any plectrum; on which account Pindar, in his Scolium addressed to Hiero, having named the magadis, calls it a responsive harping (ψαλμὸν ἀντίφθογγον), because its music is accompanied in all its keys by two kinds of singers, namely, men and boys. And Phrynichus, in his Phœnician Women, has said—

And Sophocles, in his Mysians, says—

37. But some people raise a question how, as the magadis did not exist in the time of Anacreon (for instruments with many strings were never seen till after his time), Anacreon can possibly mention it, as he does when he says—

But Posidonius asserts that Anacreon mentions three kinds of melodies, the Phrygian, the Dorian, and the Lydian; for that these were the only melodies with which he was acquainted. And as every one of these is executed on seven strings, he says that it was very nearly correct of Anacreon to speak of twenty strings, as he only omits one for the sake of speaking in round numbers. But Posidonius is ignorant that the magadis is an ancient instrument, though Pindar says plainly enough that Terpander invented the barbitos to correspond to, and answer the pectis in use among the Lydians—

[Pg 1015]

Now the pectis and the magadis are the same instrument, as Aristoxenus tells us, and Menæchmus the Sicyonian too, in his treatise on Artists. And this last author says that Sappho, who is more ancient than Anacreon, was the first person to use the pectis. Now, that Terpander is more ancient than Anacreon, is evident from the following considerations:—Terpander was the first man who ever got the victory at the Carnean[86] games, as Hellanicus tells us in the verses in which he has celebrated the victors at the Carnea, and also in the formal catalogue which he gives us of them. But the first establishment of the Carnea took place in the twenty-sixth Olympiad, as Sosibius tells us in his essay on Dates. But Hieronymus, in his treatise on Harp-players, which is the subject of the fifth of his Treatises on Poets, says that Terpander was a contemporary of Lycurgus the lawgiver, who, it is agreed by all men, was, with Iphitus of Elis, the author of that establishment of the Olympic games from which the first Olympiad is reckoned. But Euphorion, in his treatise on the Isthmian Games, says that the instruments with many strings are altered only in their names; but that the use of them is very ancient.

38. However, Diogenes the tragic poet represents the pectis as differing from the magadis; for in the Semele he says—

And Phillis the Delian, in the second book of his treatise on Music, also asserts that the pectis is different from the magadis. And his words are these—"There are the phœnices, the pectides, the magadides, the sambucæ, the iambycæ, the triangles, the clepsiambi, the scindapsi, the nine-string." For, he says that "the lyre to which they sang iambics, they called the iambyca, and the instrument to which they sang them in such a manner as to vary the metre a little, they called the clepsiambus,[87] while the magadis was an instrument uttering a diapason sound, and equally in tune for every portion of the singers. And besides these there were instruments of other kinds also; for there was the barbitos, or barmus, and many others, some with strings, and some with sounding-boards."

39. There were also some instruments besides those which were blown into, and those which were used with different strings, which gave forth only sounds of a simple nature, such as the castanets (κρέμβαλα), which are mentioned by Dicæarchus, in his essay on the Manners and Customs of Greece, where he says, that formerly certain instruments were in very frequent use, in order to accompany women while dancing and singing; and when any one touched these instruments with their fingers they uttered a shrill sound. And he says that this is plainly shown in the hymn to Diana, which begins thus—

And Hermippus, in his play called The Gods, gives the word for rattling the castanets, κρεμβαλίζειν, saying—

But Didymus says, that some people, instead of the lyre, are in the habit of striking oyster-shells and cockle-shells against [Pg 1017] one another, and by these means contrive to play a tune in time to the dancers, as Aristophanes also intimates in his Frogs.[88]

40. But Artemon, in the first book of his treatise on the Dionysian System, as he calls it, says that Timotheus the Milesian appears to many men to have used an instrument of more strings than were necessary, namely, the magadis, on which account he was chastised by the Lacedæmonians as having corrupted the ancient music. And when some one was going to cut away the superfluous strings from his lyre, he showed them a little statue of Apollo which they had, which held in its hand a lyre with an equal number of strings, and which was tuned in the same manner; and so he was acquitted. But Douris, in his treatise on Tragedy, says that the magadis was named after Magodis, who was a Thracian by birth. But Apollodorus, in his Reply to the Letter of Aristocles, says—"That which we now call ψαλτήριον is the same instrument which was formerly called magadis; but that which used to be called the clepsiambus, and the triangle, and the elymus, and the nine-string, have fallen into comparative disuse." And Alcman says—

And Sophocles, in his Thamyras, says—

But Telestes, in his dithyrambic poem, called Hymenæus, says that the magadis was an instrument with five strings, using the following expressions—

I am acquainted, too, with another instrument which the Thracian kings use in their banquets, as Nicomedes tells us in his essay on Orpheus. Now Ephorus and Scamon, in their treatise on Inventions, say that the [Pg 1018] instrument called the Phœnix derives its name from having been invented by the Phœnicians. But Semus of Delos, in the first book of the Delias, says that it is so called because its ribs are made of the palm-tree which grows in Delos. The same writer, Semus, says that the first person who used the sambuca was Sibylla, and that the instrument derives its name from having been invented by a man named Sambyx.

41. And concerning the instrument called the tripod (this also is a musical instrument) the before-mentioned Artemo writes as follows—"And that is how it is that there are many instruments, as to which it is even uncertain whether they ever existed; as, for instance, the tripod of Pythagoras of Zacynthus. For as it was in fashion but a very short time, and as, either because the fingering of it appeared exceedingly difficult, or for some other reason, it was very soon disused, it has escaped the notice of most writers altogether. But the instrument was in form very like the Delphian tripod, and it derived its name from it; but it was used like a triple harp. For its feet stood on some pedestal which admitted of being easily turned round, just as the legs of movable chairs are made; and along the three intermediate spaces between the feet, strings were stretched; an arm being placed above each, and tuning-pegs, to which the strings were attached, below. And on the top there was the usual ornament of the vase, and of some other ornaments which were attached to it; all which gave it a very elegant appearance; and it emitted a very powerful sound. And Pythagoras divided the three harmonies with reference to three countries,—the Dorian, the Lydian, and Phrygian. And he himself sitting on a chair made on the same principles and after the same pattern, putting out his left hand so as to take hold of the instrument, and using the plectrum in his other hand, moved the pedestal with his foot very easily, so as to use whichever side of the instrument he chose to begin with; and then again turning to the other side he went on playing, and then he changed to the third side. And so rapidly did the easy movement of the pedestal, when touched by the foot, bring the various sides under his hand, and so very rapid was his fingering and execution, that if a person had not seen what was being done, but had judged only by his ear, he would have fancied that he was listening to three harp-players [Pg 1019] all playing on different instruments. But this instrument, though it was so greatly admired, after his death rapidly fell into disuse."

42. Now the system of playing the harp without any vocal accompaniment, was, as Menæchmus informs us, first introduced by Aristonicus the Argive, who was a contemporary of Archilochus, and lived in Corcyra. But Philochorus, in the third hook of his Atthis, says—"Lysander the Sicyonian harp-player was the first person who ever changed the art of pure instrumental performance, dwelling on the long tones, and producing a very rich sound, and adding also to the harp the music of the flute; and this last addition was first introduced by Epigonus; and taking away the jejuneness which existed in the music of those who played the harp alone without any vocal accompaniment, he first introduced various beautiful modifications[89] on that instrument; and he played on the different kinds of harp called iambus and magadis, which is also called συριγμός. And he was the first person who ever attempted to change his instrument while playing. And afterwards, adding dignity to the business, he was the first person to institute a chorus. And Menæchmus says that Dion of Chius was the first person who ever played on the harp an ode such as is used at libations to the honour of Bacchus. But Timomachus, in his History of Cyprus, says that Stesander the Samian added further improvements to his art, and was the first person who at Delphi sang to his lyre the battles narrated in Homer, beginning with the Odyssey. But others say that the first person who ever played amatory strains on his harp was Amiton the Eleuthernæan, who did so in his own city, whose descendants are all called Amitores.

But Aristoxenus says that just as some men have composed parodies on hexameter verses, for the sake of exciting a [Pg 1020] laugh; so, too, others have parodied the verses which were sung to the harp, in which pastime Œnopas led the way. And he was imitated by Polyeuctus the Achæan, and by Diocles of Cynætha. There have also been poets who have composed a low kind of poems, concerning whom Phænias the Eresian speaks in his writings addressed to the Sophists; where he writes thus:—"Telenicus the Byzantian, and also Argas, being both authors of low poems, were men who, as far as that kind of poetry could go, were accounted clever. But they never even attempted to rival the songs of Terpander or Phrynis." And Alexis mentions Argas, in his Man Disembarked, thus—

And Anaxandrides, in his Hercules, says—

43. But the author of the play called the Beggars, which is attributed to Chionides, mentions a certain man of the name of Gnesippus as a composer of ludicrous verses, and also of merry songs; and he says—

And the author of the Helots says—

(he means to say Gnesippus):

And Cratinus, in his Effeminate Persons, says—

[Pg 1021]

.  .  .  .  .  .  .   and he ridicules him for his poems; and in his Herdsmen he says—

And in his Hours he says—

But Teleclides, in his Rigid Men, says that he was greatly addicted to adultery. And Clearchus, in the second book of his Amatory Anecdotes, says that the love-songs, and those, too, which are called the Locrian songs, do not differ in the least from the compositions of Sappho and Anacreon. Moreover, the poems of Archilochus, and that on fieldfares, attributed to Homer, relate to some division or other of this passion, describing it in metrical poetry. But the writings of Asopodorus about love, and the whole body of amorous epistles, are a sort of amatory poetry out of metre.

44. When Masurius had said this, the second course, as it is called, was served up to us; which, indeed, was very often offered to us, not only on the days of the festival of Saturn,[90] when it is the custom of the Romans to feast their slaves, while they themselves discharge the offices of their slaves. But this is in reality a Grecian custom. At all events, in Crete, at the festival of Mercury, a similar thing takes place, as Carystius tells us in his Historic Reminiscences; for then, while the slaves are feasting, the masters wait upon them as if they were the servants: and so they do at Trœzen in the month Geræstius. For then there is a festival which lasts for many days, on one of which the slaves play at dice in common with the citizens, and the masters give a banquet to the slaves, as Carystius himself tells us. And Berosus, in the first book of his History of Babylon, says that on the sixteenth day of the month Lous, [Pg 1022] there is a great festival celebrated in Babylon, which is called Sakeas; and it lasts five days: and during those days it is the custom for the masters to be under the orders of their slaves; and one of the slaves puts on a robe like the king's, which is called a zoganes, and is master of the house. And Ctesias also mentions this festival in the second book of his History of Persia. But the Coans act in an exactly contrary manner, as Macareus tells us in the third book of his History of Cos. For when they sacrifice to Juno, the slaves do not come to the entertainment; on which account Phylarchus says—

45. But Baton of Sinope, the orator, in his treatise on Thessaly and Hæmonica, distinctly asserts that the Roman Saturnalia are originally a very Greek festival, saying that among the Thessalians it is called Peloria. And these are his words:—"When a common festival was being celebrated by all the Pelasgi, a man whose name was Pelorus brought news to Pelasgus that there had been some violent earthquakes in Hæmonia, by which the mountains called Tempe had been rent asunder, and that the water of the lake had burst through the rent, and was all falling into the stream of the Peneus; and that all the country which had formerly been covered by the lake was now laid open, and that, as the waters were now drained off, there were plains visible of wondrous size and beauty. Accordingly, Pelasgus, on hearing this statement, had a table loaded with every delicacy set before Pelorus; and every one else received him with great cordiality, and brought whatever they had that was best, and placed it on the table before the man who had brought this news; and Pelasgus himself waited on him with great cheerfulness, and all the rest of the nobles obeyed him as his servants as often as any opportunity offered. On which account, they say that after the Pelasgi occupied the district, they instituted a festival as a sort of imitation of the feast which took place on that occasion; and, sacrificing to Jupiter Pelor, they serve up tables admirably furnished, and hold a very cordial and friendly assembly, so as to receive every foreigner at the banquet, and to set free all the prisoners, and to make their servants sit down and feast with [Pg 1023] every sort of liberty and licence, while their masters wait on them. And, in short, even to this day the Thessalians celebrate this as their chief festival, and call it Peloria."

46. Very often, then, as I have said, when such a dessert as this is set before us, some one of the guests who were present would say—

as Euripides says in his Cretan Women: and, as Eubulus said in his Rich Woman—

Accordingly, when Pontianus was about to say something about each of the dishes of the second course,—We will not, said Ulpian, hear you discuss these things until you have spoken about the sweetmeats (ἐπιδορπίσματα). And Pontianus replied:—Cratinus says that Philippides has given this name to the τραγήματα, in his Miser, where he says—

And Diphilus, in his Telesias, says—

And Sophilus, in his Deposit, says—

And Plato, in his Atlanticus, calls these sweetmeats μεταδόρπια; saying—"And at that time the earth used to produce all sorts of sweet-smelling things for its inhabitants; and a great deal [Pg 1024] of cultivated fruit, and a great variety of nuts; and all the μεταδόρπια which give pleasure when eaten."

47. But Tryphon says that formerly before the guests entered the supper-room, each person's share was placed on the table, and that afterwards a great many dishes of various kinds were served up in addition; and that on this account these latter dishes were called ἐπιφορήματα. But Philyllius, in his Well-digger, speaking of the second course, says—

And Archippus, in his Hercules, and Herodotus, in the first book of his History, have both used the verb ἐπιδορπίζομαι for eating after supper. And Archippus also, in his Hercules Marrying, uses the word ἐπιφορήματα; where he says—

And Herodotus, in the first book of his History, says—"They do not eat a great deal of meat, but a great many ἐπιφορήματα." But as for the proverbial saying, "The ἐπιφόρημα of Abydos," that is a kind of tax and harbour-due; as is explained by Aristides in the third book of his treatise on Proverbs. But Dionysius, the son of Tryphon, says—"Formerly, before the guests came into the banqueting-room, the portion for each individual was placed on the table, and afterwards a great many other things were served up in addition (ἐπιφέρεσθαι); from which custom they were called ἐπιφορήματα." And Philyllius, in his Well-digger, speaks of what is brought in after the main part of the banquet is over, saying—

But Plato the comic poet, in the Menelaus, calls them ἐπιτραπέζαις, as being for eatables placed on the table (ἐμὶ ταῖς τραπέζαις), saying—

And Aristotle, in his treatise on Drunkenness, says that sweetmeats (τραγήματα) used to be called by the ancients τρωγάλια; for that they come in as a sort of second course. But it is Pindar who said—

[Pg 1025]

And he was quite right. For Euripides says, when one looks on what is served up before one, one may really say—

48. And that among the ancients the second course used to have a great deal of expense and pains bestowed on it, we may learn from what Pindar says in his Olympic Odes, where he speaks of the flesh of Pelops being served up for food:—

And the ancients often called this second course simply τράπεζαι, as, for instance, Achæus in his Vulcan, which is a satyric drama, who says,—

And Aristophanes, in his Wasps, says—

And Aristotle, in his treatise on Drunkenness, uses the term δεύτεραι τράπεζαι, much as we do now; saying,—"We must therefore bear in mind that there is a difference between τράγημα and βρῶμα, as there is also between ἒδεσμα and τρωγάλιον. For this is a national name in use in every part of Greece, since there is food (βρῶμα) in sweetmeats (ἐν τραγήμασι), from which consideration the man who first used the expression δευτέρα τράπεζα, appears to have spoken with sufficient correctness. For the eating of sweetmeats (τραγηματισμὸς) is really an eating after supper (ἐπιδορπισμὸς); and the sweetmeats are served up as a second supper." But Dicæarchus, in the first book of his Descent to the Cave of Trophonius, speaks thus: "There was also the δευτέρα τράπεζα, which was a very expensive part of a banquet, and there were also garlands, and perfumes, and burnt frankincense, and all the other necessary accompaniments of these things."

[Pg 1026]

49. Eggs too often formed a part of the second course, as did hares and thrushes, which were served up with the honey-cakes; as we find mentioned by Antiphanes in the Leptiniscus, where he says,—

And in his Things resembling one another, he says,—

And Amphis,in his Gynæcomania, says,—

Anaxandrides, in his Clowns, says,—

Clearchus says in his Pandrosus,—

And Eubulus, in his Campylion, says,—

Alexis, too, says in his Polyclea, (Polyclea was the name of a courtesan,)—

[Pg 1027]

And in his Female Likeness (but this same play is attributed also to Antidotus) he says,—

But Apion and Diodorus, as Pamphilus tells us, assert that the sweetmeats brought in after supper are also called ἐπαίκλεια.

50. Ephippus, in his Ephebi, enumerating the different dishes in fashion for dessert, says,—

And in his Cydon he says,—

Alexis too, in his Philiscus, says,—

And as Philoxenus of Cythera, in his Banquet, where he mentions the second course, has spoken by name of many of the dishes which are served up to us, we may as well cite his words:—

"And the beautiful vessels which come in first, were brought in [Pg 1028] again full of every kind of delicacy, which mortals call τράπεζαι, but the Gods call them the Horn of Amalthea. And in the middle was placed that great delight of mortals, white marrow dressed sweet; covering its face with a thin membrane, like a spider's web, out of modesty, that one might not see .  .  .  .  . in the dry nets of Aristæus .  .  .  .  And its name was amyllus  .  .  .  .  .  .  .  .  .  which they call Jupiter's sweetmeats. .  .  . Then he distributed plates of .  .  .  . very delicious .  .  .  .  .  . and a cheesecake compounded of cheese, and milk, and honey .  .  .  .  .   almonds with soft rind .  .  .  . and nuts, which boys are very fond of; and everything else which could be expected in plentiful and costly entertainment. And drinking went on, and playing at the cottabus, and conversation.  .  .  .  .  .  .  . It was pronounced a very magnificent entertainment, and every one admired and praised it."

This, then, is the description given by Philoxenus of Cythera, whom Antiphanes praises in his Third-rate Performer, where he says—

51. There are many writers who have given lists of the different kinds of cheesecakes, and as far as I can recollect, I will mention them, and what they have said. I know, too, that Callimachus, in his List of Various Books, mentions the treatises on the Art of Making Cheesecakes, written by Ægimius, and Hegesippus, and Metrobius, and also by Phætus. But I will communicate to you the names of cheesecakes which I myself have been able to find to put down, not treating you as Socrates was treated in the matter of the cheesecake which was sent to him by Alcibiades; for Xanthippe took it and trampled upon it, on which Socrates laughed, and said, "At all events you will not have any of it yourself." (This story is related by Antipater, in the first book of his essay on Passion.) But I, as I am fond of cheesecakes, should have been very sorry to see that divine cheesecake so [Pg 1029] injuriously treated. Accordingly, Plato the comic poet mentions cheesecakes in his play called The Poet, where he says—

Nor do I forget that there is a village, which Demetrius the Scepsian, in the twelfth book of his Trojan Array, tells us bears the name of Πλακοῦς (cheesecake); and he says that it is six stadia from Hypoplacian Thebes.[94]

Now, the word πλακοῦς ought to have a circumflex in the nominative case; for it is contracted from πλακόεις, as τυροῦς is from τυρόεις, and σησαμούς from σησαμόεις. And it is used as a substantive, the word ἄρτος (bread) being understood.

Those who have lived in the place assure us that there are capital cheesecakes to be got at Parium on the Hellespont; for it is a blunder of Alexis, when he speaks of them as coming from the island of Paros. And this is what he says in his play called Archilochus:—

And Sopater the farce-writer, in his Suitors of Bacchis, testifies that the cheesecakes of Samos are extraordinarily good; saying,—

52. Menander, in his False Hercules, speaks of cheesecakes made in a mould:—

And Evangelus, in his Newly-married Woman, says—

There was a kind of cheesecake called ἄμης. Antiphanes enumerates

and Menander, in his Supposititious Son, says—

But the Ionians, as Seleucus tells us in his Dialects, make the accusative case ἄμην; and they call small cheesecakes of the same kind ἀμητίσκοι. Teleclides says—

53. There was also a kind called διακόνιον:—

But the ἀμφιφῶν was a kind of cheesecake consecrated to Diana, having figures of lighted torches round it. Philemon, in his Beggar, or Woman of Rhodes, says—

Diphilus also mentions it in his Hecate. Philochorus also mentions the fact of its being called ἀμφιφῶν, and of its being brought into the temples of Diana, and also to the places where three roads meet, on the day when the moon is overtaken at its setting by the rising of the sun; and so the heaven is ἀμφιφῶς, or all over light.

There is the basynias too. Semus, in the second book of the Deliad, says—"In the island of Hecate, the Delians sacrifice to Iris, offering her the cheesecakes called basyniæ; and this is a cake of wheat-flour, and suet, and honey, boiled up together: and what is called κόκκωρα consists of a fig and three nuts."

[Pg 1031]

There are also cheesecakes called strepti and neëlata. Both these kinds are mentioned by Demosthenes the orator, in his Speech in Defence of Ctesiphon concerning the Crown.

There are also epichyta. Nicochares, in his Handicraftsmen, says—

But Pamphilus says that the ἐπίχυτος is the same kind of cheesecake as that which is called ἀττανίτης. And Hipponax mentions the ἀττανίτης in the following lines:—

There is also the creïum. This is a kind of cheesecake which, at Argos, is brought to the bridegroom from the bride; and it is roasted on the coals, and the friends of the bridegroom are invited to eat it; and it is served up with honey, as Philetas tells us in his Miscellanies.

There is also the glycinas: this is a cheesecake in fashion among the Cretans, made, with sweet wine and oil, as Seleucus tells us in his Dialects.

There is also the empeptas. The same author speaks of this as a cheesecake made of wheat, hollow and well-shaped, like those which are called κρηπῖδες; being rather a kind of paste into which they put those cheesecakes which are really made with cheese.

54. There are cakes, also, called ἐγκρίδες. These are cakes boiled in oil, and after that seasoned with honey; and they are mentioned by Stesichorus in the following lines:—

Epicharmus, too, mentions them; and so does Nicophon, in his Handicraftsmen. And Aristophanes, in his Danaides, speaks of a man who made them in the following words:—

And Pherecrates, in his Crapatalli, says—

There is the ἐπικύκλιος, too. This is a kind of cheesecake in use among the Syracusans, under this name; and it is mentioned by Epicharmus, in his Earth and Sea.

[Pg 1032]

There is also the γοῦρος; and that this, too, is a kind of cheesecake we learn from what Solon says in his Iambics:—

There are also cribanæ; and κριβάνης is a name given by Alcman to some cheesecakes, as Apollodorus tells us. And Sosibius asserts the same thing, in the third book of his Essay on Alcman; and he says they are in shape like a breast, and that the Lacedæmonians use them at the banquets of women, and that the female friends of the bride, who follow her in a chorus, carry them about when they are going to sing an encomium which has been prepared in her honour.

There is also the crimnites, which is a kind of cheesecake made of a coarser sort of barley-meal (κρίμνον), as Iatrocles tells us in his treatise on Cheesecakes.

55. Then there is the staitites; and this, too, is a species of cheesecake made of wheaten-flour and honey. Epicharmus mentions it in his Hebe's Wedding; but the wheaten-flour is wetted, and then put into a frying-pan; and after that honey is sprinkled over it, and sesame, and cheese; as Iatrocles tells us.

There is also the charisius. This is mentioned by Aristophanes in his Daitaleis, where he says—

And Eubulus, in his Ancylion, speaks of it as if it were plain bread:—

Then there is the ἐπίδαιτρον, which is a barley-cake, made like a cheesecake, to be eaten after supper; as Philemon tells us in his treatise on Attic Names.

There is also the nanus, which is a loaf made like a cheesecake, prepared with cheese and oil.

There are also ψώθια, which are likewise called ψαθύρια. Pherecrates, in the Crapatalli, says—

But Apollodorus the Athenian, and Theodorus, in his treatise [Pg 1033] on the Attic Dialect, say that the crumbs which are knocked off from a loaf are called ψώθια, which some people also call ἀττάραγοι.

Then there is the ἴτριον. This is a thin cake, made of sesame and honey; and it is mentioned by Anacreon thus:—

And Aristophanes, in his Acharnians, says—

And Sophocles, in his Contention, says—

There is mention made also of ἄμοραι. Philetas, in his Miscellanies, says that cakes of honey are called ἄμοραι; and they are made by a regular baker.

There is the ταγηνίτης, too; which is a cheesecake fried in oil. Magnes, or whoever it was that wrote the comedies which are attributed to him, says in the second edition of his Bacchus—

And Cratinus, in his Laws, says—

Then there is the ἔλαφος. This is a cheesecake made on the festival of Elaphebolia, of wheat-flour, and honey, and sesame.

The ναστὸς is a kind of cheesecake, having stuffing inside it.

56. Χόρια are cakes made up with honey and milk.

The ἀμορβίτης is a species of cheesecake in fashion among the Sicilians. But some people call it παισά. And among the Coans it is called πλακούντιον, as we are informed by Iatrocles.

Then there are the σησαμίδες, which are cakes made of honey, and roasted sesame, and oil, of a round shape. Eupolis, in his Flatterers, says—

And Antiphanes, in his Deucalion, says—

And Ephippus, in his Cydon, also mentions them in a passage which has been already quoted.

[Pg 1034]

Then there are μύλλοι. Heraclides the Syracusan, in his treatise on Laws, says, that in Syracuse, on the principal day of the Thesmophorian festival, cakes of a peculiar shape are made of sesame and honey, which are called μύλλοι throughout all Sicily, and are carried about as offerings to the goddesses. There is also the echinus. Lynceus the Samian, in his epistle to Diagoras, comparing the things which are considered dainties in Attica with those which are in esteem at Rhodes, writes thus: "They have for the second course a rival to the fame of the ἄμης in a new antagonist called the ἐχινος, concerning which I will speak briefly; but when you come and see me, and eat one which shall be prepared for you in the Rhodian manner, then I will endeavour to say more about it."

There are also cheesecakes named κοτυλίσκοι. Heracleon of Ephesus tells us that those cheesecakes have this name which are made of the third part of a chœnix of wheat.

There are others called χοιρίναι, which are mentioned by Iatrocles in his treatise on Cheesecakes; and he speaks also of that which is called πυραμοῦς, which he says differs from the πυραμίς, inasmuch as this latter is made of bruised wheat which has been softened with honey. And these cheesecakes are in nightly festivals given as prizes to the man who has kept awake all night.

57. But Chrysippus of Tyana, in his book called the Art of Making Bread, enumerates the following species and genera of cheesecakes:—"The terentinum, the crassianum, the tutianum, the sabellicum, the clustron, the julianum, the apicianum, the canopicum, the pelucidum, the cappadocium, the hedybium, the maryptum, the plicium, the guttatum, the montianum. This last," he says, "you will soften with sour wine, and if you have a little cheese you may mash the montianum up half with wine and half with cheese, and so it will be more palatable. Then there is the clustrum curianum, the clustrum tuttatum, and the clustrum tabonianum. There are also mustacia made with mead, mustacia made with sesame, crustum purium, gosgloanium, and paulianum.

"The following cakes resembling cheesecakes," he says, "are really made with cheese:—the enchytus, the scriblites, the subityllus. There is also another kind of subityllus made of groats. Then there is the spira; this, too, is made with cheese.

There are, too, the lucuntli, the argyrotryphema, the libos, the [Pg 1035] cercus, the æxaphas, the clustroplacous. There is also," says Chrysippus, "a cheesecake made of rye. The phthois is made thus:—Take some cheese and pound it, then put it into a brazen sieve and strain it; then put in honey and a hemina[95] of flour made from spring wheat, and beat the whole together into one mass.

"There is another cake, which is called by the Romans catillus ornatus, and which is made thus:—Wash some lettuces and scrape them; then put some wine into a mortar and pound the lettuces in it; then, squeezing out the juice, mix up some flour from spring wheat in it, and allowing it to settle, after a little while pound it again, adding a little pig's fat and pepper; then pound it again, draw it out into a cake, smoothe it, and cut it again, and cut it into shape, and boil it in hot oil, putting all the fragments which you have cut off into a strainer.

"Other kinds of cheesecakes are the following:—the ostracites, the attanites, the amylum, the tyrocoscinum. Make this last thus:—Pound some cheese (τῦρον) carefully, and put it into a vessel; then place above it a brazen sieve (κόσκινον) and strain the cheese through it. And when you are going to serve it up, then put in above it a sufficient quantity of honey. The cheesecakes called ὑποτυρίδες are made thus:—Put some honey into some milk, pound them, and put them into a vessel, and let them coagulate; then, if you have some little sieves at hand, put what is in the vessel into them, and let the whey run off; and when it appears to you to have coagulated thoroughly, then take up the vessel in which it is, and transfer it to a silver dish, and the coat, or crust, will be uppermost. But if you have no such sieves, then use some new fans, such as those which are used to blow the fire; for they will serve the same purpose. Then there is the coptoplacous. And also," says he, "in Crete they make a kind of cheesecake which they call gastris. And it is made thus:—Take some Thasian and Pontic nuts and some almonds, and also a poppy. Roast this last with great care, and then take the seed and pound it in a clean mortar; then, adding the fruits which I have mentioned above, beat them up with boiled honey, putting in plenty of pepper, and make the whole into a soft mass, (but it will be of a black colour because of the [Pg 1036] poppy;) flatten it and make it into a square shape; then, having pounded some white sesame, soften that too with boiled honey, and draw it out into two cakes, placing one beneath and the other above, so as to have the black surface in the middle, and make it into a neat shape." These are the recipes of that clever writer on confectionary, Chrysippus.

58. But Harpocration the Mendesian, in his treatise on Cheesecakes, speaks of a dish which the Alexandrians call παγκαρπία. Now this dish consists of a number of cakes mashed up together and boiled with honey. And after they are boiled, they are made up into round balls, and fastened round with a thin string of byblus in order to keep them together. There is also a dish called πόλτος, which Alcman mentions in the following terms—

But the substantive πυάνιον, as Sosibius tells us, means a collection of all kinds of seeds boiled up in sweet wine. And χῖδρος means boiled grains of wheat. And when he speaks here of waxy fruit, he means honey. And Epicharmus, in his Earth and Sea, speaks thus—

And Pherecrates mentions the cakes called μελικηρίδων in his Deserters, speaking as follows—

59. And when all this had been said, the wise Ulpian said,—Whence, my most learned grammarians, and out of what library, have these respectable writers, Chrysippus and Harpocration, been extracted, men who bring the names of illustrious philosophers into disrepute by being their namesakes? And what Greek has ever used the word ἡμίνα; or who has ever mentioned the ἄμυλος?" And when Laurentius answered him, and said,—Whoever the authors of the poems attributed to Epicharmus were, they were acquainted with the ἡπίνα. And we find the following expressions in the play entitled Chiron—

And these spurious poems, attributed to Epicharmus, were, at all events, written by eminent men. For it was Chrysogonus [Pg 1037] the flute-player, as Aristoxenus tells us in the eighth book of his Political Laws, who wrote the poem entitled Polity. And Philochorus, in his treatise on Divination, says that it was a man of the name of Axiopistos, (whether he was a Locrian or a Sicyonian is uncertain,) who was the author of the Canon and the Sentences. And Apollodorus tells us the same thing. And Teleclides mentions the ἄμυλος in his Rigid Men, speaking thus—

60. When Ulpian had heard this, he said—But, since you have also a cake which you call κοπτὴ, and I see that there is one served up for each of you on the table, tell us now, you epicures, what writer of authority ever mentions this word κοπτὴ? And Democritus replied—Dionysius of Utica, in the seventh book of his Georgics, says that the sea leek is called κοπτὴ. And as for the honey-cake which is now served up before each of us, Clearchus the Solensian, in his treatise on Riddles, mentions that, saying—"If any one were to order a number of vessels to be mentioned which resemble one another, he might say,

And after that he gives a list of the names of different dishes, thus—

And in the same way he gives a catalogue of cakes, and sweetmeats, thus—

These are the words of Clearchus. But Sopater the farce-writer, in his drama entitled Pylæ, says—

[Pg 1038]

Here my excellent cross-examiner, Ulpian, you have authorities for κοπτή; and so now I advise you ἀπεσθίειν some. And he, without any delay, took and ate some. And when they all laughed, Democritus said;—But, my fine word-catcher, I did not desire you to eat, but not to eat; for the word ἀπεσθίω is used in the sense of abstaining from eating by Theopompus the comic poet, in his Phineus, where he says—

Men do, however, use ἀπεσθίω for to eat a portion of anything, as Hermippus does, in his Soldiers—

61. The Syrian being convicted by these arguments, and being a good deal annoyed, said—But I see here on the table some pistachio nuts (ψιττάκια); and if you can tell me what author has ever spoken of them, I will give you, not ten golden staters, as that Pontic trifler has it, but this goblet. And as Democritus made no reply, he said, But since you cannot answer me, I will tell you; Nicander of Colophon, in his Theriacans, mentions them, and says—

The word is also written βιστάκια, in the line—

And Posidonius the Stoic, in the third book of his History, writes thus: "But both Arabia and Syria produce the peach, and the nut which is called βιστάκιον; which bears a fruit in bunches like bunches of grapes, of a sort of tawny white, long shaped, like tears, and the nuts lie on one another like berries. But the kernel is of a light green, and it is less juicy than the pine-cone, but it has a more pleasant smell. And the brothers who together composed the Georgics, write thus, in the third book—"There is also the ash, and the turpentine tree, which the Syrians call πιστάκια." And these people spell the word πιστάκια with a π, but Nicander writes it φιττάκια, and Posidonius βιστάκια.

[Pg 1039]

62. And when he had said this, looking round on all those who were present, and being praised by them, he said,—But I mean also to discuss every other dish that there is on the table, in order to make you admire my varied learning. And first of all I will speak of those which the Alexandrians call κόνναρα and παλίουροι. And they are mentioned also by Agathocles of Cyzicus, in the third book of his History of his Country; where, he says: "But after the thunderbolt had struck the tomb, there sprung up from the monument a tree which they call κόνναρον. And this tree is not at all inferior in size to the elm or the fir. And it has great numbers of branches, of great length and rather thorny; but its leaf is tender and green, and of a round shape. And it bears fruit twice a-year, in spring and autumn. And the fruit is very sweet, and of the size of a phaulian olive, which it resembles both in its flesh and in its stone; but it is superior in the good flavour of its juice. And the fruit is eaten while still green; and when it has become dry they make it into paste, and eat it without either bruising it or softening it with water, but taking it in very nearly its natural state. And Euripides, in the Cyclops, speaks of—

But Theopompus, in the twenty-first book of his History of Philip, mentions them, and Diphilus, the physician of Siphnus, also speaks of them, in his treatise on What may be eaten by People in Health, and by Invalids. But I have mentioned these things first, my good friends, not because they are before us at this moment, but because in the beautiful city of Alexandria, I have often eaten them as part of the second course, and as I have often heard the question as to their names raised there, I happened to fall in with a book here in which I read what I have now recounted to you.

63. And I will now take the pears (ἄπιον), which I see before me, and speak of them, since it is from them that the Peloponnesus was called Ἀπία,[98] [Pg 1040] because plants of the peartree were abundant in the country, as Ister tells us, in his treatise on the History of Greece. And that it was customary to bring up pears in water at entertainments, we learn from the Breutias of Alexis, where we read these lines—

But the fruit called ἁμαμηλίδες are not the same as pears, as some people have fancied, but they are a different thing, sweeter, and they have no kernel. Aristomenes, in his Bacchus, says—

And Æschylides too, in the third book of his Georgics, shows us that it is a different fruit from the pear, and sweeter. For he is speaking of the island Ceos, and he expresses himself thus,—"The island produces the very finest pears, equal to that fruit which in Ionia is called hamamelis; for they are free from kernels, and sweet, and delicious." But Aethlius, in the fifth book of his Samian Annals, if the book be genuine, calls them homomelides. And Pamphilus, in his treatise on Dialects and Names, says, "The epimelis is a species of pear." Antipho, in his treatise on Agriculture, says that the phocides are also a kind of pear.

64. Then there are pomegranates. And of pomegranates some kinds are said to be destitute of kernels, and some to have hard ones. And those without kernels are mentioned by Aristophanes in his Farmers; and in his Anagyrus he says—

He also speaks of them in the Gerytades; and Hermippus, in his Cercopes, says—

And we find the diminutive form ῥοίδιον, like βοίδιον.

Antiphanes also mentions the pomegranates with the hard kernels in his Bœotia—

And Epilycus, in his Phoraliscus, says—

[Pg 1041]

Alexis also, in his Suitors, has the line—

But Agatharchides, in the nineteenth book of his History of Europe, tells us that the Bœotians call pomegranates not ῥοιαὶ but σίδαι, speaking thus:—"As the Athenians were disputing with the Bœotians about a district which they called Sidæ, Epaminondas, while engaged in upholding the claims of the Bœotians, suddenly lifted up in his left hand a pomegranate which he had concealed, and showed it to the Athenians, asking them what they called it, and when they said ῥοιὰ, 'But we,' said he, 'call it σίδη.' And the district bears the pomegranate-tree in great abundance, from which it originally derived its name. And Epaminondas prevailed." And Menander, in his Heauton-Timorumenos, called them ῥοίδια, in the following lines—

There is, however, another plant called sida, which is something like the pomegranate, and which grows in the lake Orchomenus, in the water itself; and the sheep eat its leaves, and the pigs feed on the young shoots, as Theophrastus tells us, in the fourth book of his treatise on Plants; where he says that there is another plant like it in the Nile, which grows without any roots.

65. The next thing to be mentioned are dates. Xenophon, in the second book of his Anabasis, says—"And there was in the district a great deal of corn, and wine made of the dates, and also vinegar, which was extracted from them; but the berries themselves of the date when like what we see in Greece, were set apart for the slaves. But those which were destined for the masters were all carefully selected, being of a wonderful size and beauty, and their colour was like amber. And some they dry and serve up as sweetmeats; and the wine made from the date is sweet, but it produces headache." And Herodotus, in his first book, speaking of Babylon, says,—"There are palm-trees there growing over the whole plain, most of them being very fruitful; and they make bread, and wine, and honey of them. And they manage the tree in the same way as the fig-tree. For those palm-trees which they call the males they take, and bind their fruit to the other palm-trees which bear dates, in order that the insect which lives in the fruit of the male palm may get into the date and ripen it, [Pg 1042] and so prevent the fruit of the date-bearing palm from being spoilt. For the male palm has an insect in each of its fruits, as the wild fig has." And Polybius of Megalopolis, who speaks with the authority of an eye-witness, gives very nearly the same account of the lotus, as it is called, in Libya, that Herodotus here gives of the palm-tree; for he speaks thus of it: "And the lotus is a tree of no great size, but rough and thorny, and its leaf is green like that of the rhamnus, but a little thicker and broader. And the fruit at first resembles both in colour and size the berries of the white myrtle when full grown; but as it increases in size it becomes of a scarlet colour, and in size about equal to the round olives; and it has an exceedingly small stone. But when it is ripe they gather it. And some they store for the use of the servants, bruising it and mixing it with groats, and packing it into vessels. And that which is preserved for freemen is treated in the same way, only that the stones are taken out, and then they pack that fruit also in jars, and eat it when they please. And it is a food very like the fig, and also like the palm-date, but superior in fragrance. And when it is moistened and pounded with water, a wine is made of it, very sweet and enjoyable to the taste, and like fine mead; and they drink it without water; but it will not keep more than ten days, on which account they only make it in small quantities as they want it. They also make vinegar of the same fruit."

66. And Melanippides the Melian, in his Danaides, calls the fruit of the palm-tree by the name of φοίνιξ, mentioning them in this manner:—"They had the appearance of inhabitants of the shades below, not of human beings; nor had they voices like women; but they drove about in chariots with seats, through the woods and groves, just as wild beasts do, holding in their hands the sacred frankincense, and the fragrant dates (φοίνικας), and cassia, and the delicate perfumes of Syria."[99]

And Aristotle, in his treatise on Plants, speaks thus:—"The dates (φοίνικες) without stones, which some call eunuchs and others ἀπύρηνοι." Hellanicus has also called the fruit φοίνιξ, in his Journey to the Temple of Ammon, if at least the book be a genuine one; and so has Phormus the comic poet, in his Atalantæ.

[Pg 1043]

But concerning those that are called the Nicolaan dates, which are imported from Syria, I can give you this information; that they received this name from Augustus the emperor, because he was exceedingly fond of the fruit, and because Nicolaus of Damascus, who was his friend, was constantly sending him presents of it. And this Nicolaus was a philosopher of the Peripatetic School, and wrote a very voluminous history.

67. Now with respect to dried figs. Those which came from Attica were always considered a great deal the best. Accordingly Dinon, in his History of Persia, says—"And they used to serve up at the royal table all the fruits which the earth produces as far as the king's dominions extend, being brought to him from every district as a sort of first-fruits. And the first king did not think it becoming for the kings either to eat or drink anything which came from any foreign country; and this idea gradually acquired the force of a law. For once, when one of the eunuchs brought the king, among the rest of the dishes at dessert, some Athenian dried figs, the king asked where they came from. And when he heard that they came from Athens, he forbade those who had bought them to buy them for him any more, until it should be in his power to take them whenever he chose, and not to buy them. And it is said that the eunuch did this on purpose, with a view to remind him of the expedition against Attica." And Alexis, in his Pilot, says—

And Lynceus, in his epistle to the comic poet, Posidippus, says—"In the delineation of the tragic passions, I do not think that Euripides is at all superior to Sophocles, but in dried figs, I do think that Attica is superior to every other country on earth." And in his letter to Diagoras, he writes thus:—"But this country opposes to the Chelidonian dried figs those which are called Brigindaridæ, which in their name indeed are barbarous, but which in delicious flavour are not at all less Attic than the others. And Phœnicides, in his Hated Woman, says—

In which lines we must take notice of the mention of the woodcock. [Pg 1044] But Philemon, in his treatise on Attic Names, says that "the most excellent dried figs are those called Ægilides; and that Ægila is the name of a borough in Attica, which derives its name from a hero called Ægilus; but that the dried figs of a reddish black colour are called Chelidonians." Theopompus also, in the Peace, praising the Tithrasian figs, speaks thus—

But dried figs were so very much sought after by all men, (for really, as Aristophanes says—

that even Amitrochates, the king of the Indians, wrote to Antiochus, entreating him (it is Hegesander who tells this story) to buy and send him some sweet wine, and some dried figs, and a sophist; and that Antiochus wrote to him in answer, "The dried figs and the sweet wine we will send you; but it is not lawful for a sophist to be sold in Greece. The Greeks were also in the habit of eating dried figs roasted, as Pherecrates proves by what he says in the Corianno, where we find—

And a few lines later he says—

I am aware, too, that Pamphilus has mentioned a kind of dried figs, which he calls προκνίδες.

68. That the word βότρυς is common for a bunch of grapes is known to every one; and Crates, in the second book of his Attic Dialect, uses the word σταφυλὴ, although it appears to be a word of Asiatic origin; saying that in some of the ancient hymns the word σταφυλὴ is used for βότρυς, as in the following line:—

And that the word σταφυλὴ is used by Homer is known to every one. But Plato, in the eighth book of his Laws, uses both βότρυς and σταφυλὴ, where he says—"Whoever tastes wild fruit, whether it be grapes (βοτρύων) or figs, before the time of the vintage arrives, which falls at the time of the rising of Arcturus, whether it be on his own farm, or on any one else's land, shall be fined fifty sacred drachmas to be paid to Bacchus, if he plucked them off his own land; but a mina [Pg 1045] if he gather them on a neighbour's estate; but if he take them from any other place, two-thirds of a mina. But whoever chooses to gather the grapes (τὴν σταφυλὴν), which are now called the noble grapes, or the figs called the noble figs, if he gather them from his own trees, let him gather them as he pleases, and when he pleases; but if he gathers them from the trees of any one else without having obtained the leave of the owner, then, in accordance with the law which forbids any one to move what he has not placed, he shall be invariably punished." These are the words of the divine Plato; but I ask now what is this noble grape (γενναῖα), and this noble fig that he speaks of? And you may all consider this point while I am discussing the other dishes which are on the table. And Masurius said—

When the philosopher says γενναῖα, he means εἰγενῆ, generous, as Archilochus also uses the word—

or, perhaps, he means ἐπιγεγενημένα; that is to say, grafted. For Aristotle speaks of grafted pears, and calls them ἑπεμβολάδες. And Demosthenes, in his speech in defence of Ctesiphon, has the sentence, "gathering figs, and grapes (βότρυς), and olives." And Xenophon, in his Œconomics, says, "that grapes (τὰς σταφυλὰς) are ripened by the sun." And our ancestors also have been acquainted with the practice of steeping grapes in wine. Accordingly Eubulus, in his Catacollomenos, says—

And the poet, who is the author of the Chiron, which is generally attributed to Pherecrates, says—

And that every sort of autumn fruit was always plentiful at Athens, Aristophanes testifies in his Horæ. Why, then, should that appear strange which Aethlius the Samian asserts in the fifth book of his Samian Annals, where he says, "The fig, and the grape, and the medlar, and the apple, and the rose grow twice a-year?" And Lynceus, in his [Pg 1046] letter to Diagoras, praising the Nicostratian grape, which grows in Attica, and comparing it to the Rhodiacan, says, "As rivals of the Nicostratian grapes they grow the Hipponian grape; which after the month Hecatombæon (like a good servant) has constantly the same good disposition towards its masters."

69. But as you have had frequent discussions about meats, and birds, and pigeons, I also will tell you all that I, after a great deal of reading, have been able to find out in addition to what has been previously stated. Now the word περιστέριον (pigeon), may be found used by Menander in his Concubine, where he says—

And so Nicostratus, in his Delicate Woman, says—

And Anaxandrides, in his Reciprocal Lover, has the line—

And Phrynichus, in his Tragedians, says—

Now with respect to the pheasant, Ptolemy the king, in the twelfth book of his Memorabilia, speaking of the palace which there is at Alexandria, and of the animals which are kept in it, says, "They have also pheasants, which they call τέταροι, which they not only used to send for from Media, but they also used to put the eggs under broody hens, by which means they raised a number, so as to have enough for food; for they call it very excellent eating." Now this is the expression of a most magnificent monarch, who confesses that he himself has never tasted a pheasant, but who used to keep these birds as a sort of treasure. But if he had ever seen such a sight as this, when, in addition to all those which have been already eaten, a pheasant is also placed before each individual, he would have added another book to the existing twenty-four of that celebrated history, which he calls his Memorabilia. And Aristotle or Theophrastus, in his Commentaries, says, "In pheasants, the male is not only as much superior to the female as is usually the case, but he is so in an infinitely greater degree."

70. But if the before-mentioned king had seen the number of peacocks also which exists at Rome, he would have fled to his sacred Senate, as though he had a second time been [Pg 1047] driven out of his kingdom by his brother. For the multitude of these birds is so great at Rome, that Antiphanes the comic poet, in his Soldier or Tychon, may seem to have been inspired by the spirit of prophecy, when he said—

And Alexis, in his Lamp, says—

And that they used to keep them tame in their houses, we learn from Strattis, in his Pausanias, where he says—

And Anaxandrides, in his Melilotus, says—

And Anaxilaus, in his Bird Feeders, says—

Menodotus the Samian also, in his treatise on the Treasures in the Temple of the Samian Juno, says: "The peacocks are sacred to Juno; and perhaps Samos may be the place where they were first produced and reared, and from thence it was that they were scattered abroad over foreign countries, in the same way as cocks were originally produced in Persia, and the birds called guinea-fowl (μελεαγρίδες) in Ætolia." On which account Antiphanes, in his Brothers by the same Father, says—

On which account the peacock occurs on the coins of the Samians.

71. But since Menodotus has mentioned the guinea-fowl, we ourselves also will say something on that subject. Clytus the Milesian, a pupil of Aristotle, in the first book of his History of Miletus, writes [Pg 1048] thus concerning them—"All around the temple of the Virgin Goddess at Leros, there are birds called guinea-fowls. And the ground where they are bred is marshy. And this bird is very devoid of affection towards its young, and wholly disregards its offspring, so that the priests are forced to take care of them. And it is about the size of a very fine fowl of the common poultry, its head is small in proportion to its body, having but few feathers, but on the top it has a fleshy crest, hard and round, sticking up above the head like a peg, and of a wooden colour. And over the jaws, instead of a beard, they have a long piece of flesh, beginning at the mouth, redder than that of the common poultry; but of that which exists in the common poultry on the top of the beak, which some people call the beard, they are wholly destitute; so that their beak is mutilated in this respect. But its beak is sharper and larger than that of the common fowl; its neck is black, thicker and shorter than that of common poultry. And its whole body is spotted all over, the general colour being black, studded in every part with thick white spots something larger than lentil seeds. And these spots are ring-shaped, in the middle of patches of a darker hue than the rest of the plumage: so that these patches present a variegated kind of appearance, the black part having a sort of white tinge, and the white seeming a good deal darkened. And their wings are all over variegated with white, in serrated,[100] wavy lines, parallel to each other. And their legs are destitute of spurs like those of the common hen. And the females are very like the males, on which account the sex of the guinea-fowls is hard to distinguish." Now this is the account given of guinea-fowls by the Peripatetic philosopher.

72. Roasted sucking-pigs are a dish mentioned by Epicrates in his Merchant—

And Alexis, in his Wicked Woman, says—

[Pg 1049]

"But the Athenians," as Philochorus tells us, "when they sacrifice to the Seasons, do not roast, but boil their meat, entreating the goddesses to defend them from all excessive droughts, and heats, and to give increase to their crops by means of moderate warmth and seasonable rains. For they argue that roasting is a kind of cookery which does less good to the meat, while boiling not only removes all its crudities, but has the power also of softening the hard parts, and of making all the rest digestible. And it makes the food more tender and wholesome, on which account they say also, that when meat has been once boiled, it ought not to be warmed up again by either roasting or boiling it; for any second process removes the good done by the first dressing, as Aristotle tells us. And roast meat is more crude and dry than boiled meat." But roast meat is called φλογίδες. Accordingly Strattis in his Callippides says, with reference to Hercules—

And Archippus, in his Hercules Marrying, says—

73. But why need I say anything of partridges, when so much has already been said by you? However, I will not omit what is related by Hegesander in his Commentaries. For he says that the Samians, when sailing to Sybaris, having touched at the district called Siritis, were so alarmed at the noise made by partridges which rose up and flew away, that they fled, and embarked on board their ships, and sailed away.

Concerning hares also Chamæleon says, in his treatise on Simonides, that Simonides once, when supping with king Hiero, as there was no hare set on the table in front of him as there was before all the other guests, but as Hiero afterwards helped him to some, made this extempore verse—

But Simonides was, in fact, a very covetous man, addicted to disgraceful gain, as we are told by Chamæleon. And accordingly in Syracuse, as Hiero used to send him everything necessary for his daily subsistence in great abundance, Simonides used to sell the greater part [Pg 1050] of what was sent to him by the king, and reserve only a small portion for his own use. And when some one asked him the reason of his doing so, he said—"In order that both the liberality of Hiero and my economy may be visible to every one."

The dish called udder is mentioned by Teleclides, in his Rigid Men, in the following lines—

But Antidotus uses not the word οὖθαρ, but ὑπογάστριον, in his Querulous Man.

74. Matron, in his Parodies, speaks of animals being fattened for food, and birds also, in these lines—

And Sopater the farce-writer speaks of fattened sucking-pigs in his Marriage of Bacchis, saying this—

But Æschines uses the form δελφάκιον for δέλφαξ in his Alcibiades, saying, "Just as the women at the cookshops breed sucking-pigs (δελφάκια)." And Antiphanes, in his Physiognomist, says—

And in his Persuasive Man he says—

Plato, however, has used the word δέλφαξ in the masculine gender in his Poet, where he says—

And Sophocles, in his play called Insolence, says—

And Cratinus, in his Ulysses, has the expression—

But Nicochares uses the word as feminine, saying—

And Eupolis, in his Golden Age, says—

And Plato, in his Io, says—

[Pg 1051]

Theopompus, too, in his Penelope, says—

Theopompus also speaks of fatted geese and fatted calves in the thirteenth book of his History of Philip, and in the eleventh book of his Affairs of Greece, where he is speaking of the temperance of the Lacedæmonians in respect of eating, writing thus—"And the Thasians sent to Agesilaus, when he arrived, all sorts of sheep and well-fed oxen; and beside this, every kind of confectionery and sweetmeat. But Agesilaus took the sheep and the oxen, but as for the confectionery and sweetmeats, at first he did not know what they meant, for they were covered up; but when he saw what they were, he ordered the slaves to take them away, saying that it was not the custom of the Lacedæmonians to eat such food as that. But as the Thasians pressed him to take them, he said, Carry them to those men (pointing to the Helots) and give them to them; saying that it was much better for those Helots to injure their health by eating them, than for himself and the Lacedæmonians whom he had with him." And that the Lacedæmonians were in the habit of treating the Helots with great insolence, is related also by Myron of Priene, in the second book of his History of Messene, where he says—"They impose every kind of insulting employment on the Helots, such as brings with it the most extreme dishonour; for they compel them to wear caps of dogskin, and cloaks also of skins; and every year they scourge them without their having committed any offence, in order to prevent their ever thinking of emancipating themselves from slavery. And besides all this, if any of them ever appear too handsome or distinguished-looking for slaves, they impose death as the penalty, and their masters also are fined for not checking them in their growth and fine appearances. And they give them each a certain piece of land, and fix a portion which they shall invariably bring them in from it."

The verb χηνίξω, to cackle like a goose (χὴν), is used and applied to those who play on the flute. Diphilus says in his Synoris—

75. And since there is a portion of a fore-quarter of pork which is called πέρνα placed before each of us, let us say something about it, if any one remembers having seen the word used anywhere. [Pg 1052] For the best πέρναι are those from Cisalpine Gaul: those from Cibyra in Asia are not much inferior to them, nor are those from Lycia. And Strabo mentions them in the third book of his Geography, (and he is not a very modern author). And he says also, in the seventh[101] book of the same treatise, that he was acquainted with Posidonius the Stoic philosopher, of whom we have often spoken as a friend of Scipio who took Carthage. And these are the words of Strabo—"In Spain, in the province of Aquitania, is the city Pompelo, which one may consider equivalent to Pompeiopolis, where admirable πέρναι are cured, equal to the Cantabrian hams."

The comic poet Aristomenes, in his Bacchus, speaks of meat cured by being sprinkled with salt, saying—

And in his Jugglers he says—

The servant always ate some salted crab.

76. But since we have here "fresh cheese (τρόφαλις), the glory of fair Sicily," let us, my friends, also say something about cheese (τυρός). For Philemon, in his play entitled The Sicilian, says—

The Tromilican[102] cheese also has a high character, respecting which Demetrius the Scepsian writes thus in his second book of the Trojan Array—"Tromilea is a city of Achaia, near which a delicious cheese is made of goat's milk, not to be compared with any other kind, and it is called Tromilican. And Simonides mentions it in his Iambic poem, which begins thus—

and in this poem he says—

[Pg 1053]

And Euripides, in his Cyclops, speaks of a harsh-tasted cheese, which he calls ὀπίας τυρὸς, being curdled by the juice ὀπὸς of the fig-tree—

But since, by speaking in this way of all the things which are now put on the table before us, I am making the Tromilican cheese into the remains of the dessert, I will not continue this topic. For Eupolis calls the relics of sweetmeats (τραγημάτων) and confectionery ἀποτραγήματα. And ridiculing a man of the name of Didymias, he calls him the ἀποτράγημα of a fox, either because he was little in person, or as being cunning and mischievous, as Dorotheus of Ascalon says. There are also thin broad cheeses, which the Cretans call females, as Seleucus tells us, which they offer up at certain sacrifices. And Philippides, in his play called the Flutes, speaks of some called πυρίεφθαι (and this is a name given to those made of cream), when he says—

And perhaps all such things are included in this Macedonian term ἐπιδειπνίδες. For all these things are provocatives to drinking.

77. Now, while Ulpian was continuing the conversation in this way, one of the cooks, who made some pretence to learning, came in, and proclaimed μύμα. And when many of us were perplexed at this proclamation, (for the rascal did not show what it was that he had,) he said;—You seem to me, O guests, to be ignorant that Cadmus, the grandfather of Bacchus, was a cook. And, as no one made any reply to this, he said; Euhemerus the Coan, in the third book of his Sacred History, relates that the Sidonians give this account, that Cadmus was the cook of the king, and that he, having taken Harmonia, who was a female flute-player and also a slave of the king, fled away with her.—

For no one can find any mention in any comedy of a cook being a slave, except in a play of Posidippus. But the introduction of slaves as cooks took place among the Macedonians first, who adopted this custom either out of insolence, or on account of the misfortunes of some cities which [Pg 1054] had been reduced to slavery. And the ancients used to call a cook who was a native of the country, Mæson; but if he was a foreigner, they called him Tettix. And Chrysippus the philosopher thinks the name Μαίσων is derived from the verb μασάομαι, to eat; a cook being an ignorant man, and the slave of his appetite; not knowing that Mæson was a comic actor, a Megarian by birth, who invented the mask which was called Μαίσων, from him; as Aristophanes of Byzantium tells us, in his treatise on Masks, where he says that he invented a mask for a slave and also one for a cook. So that it is a deserved compliment to him to call the jests which suit those characters μαισωνικά.

For cooks are very frequently represented on the stage as jesting characters; as, for instance, in the Men selecting an Arbitrator, of Menander. And Philemon in one of his plays says—

But Polemo says, in his writings which are addressed to Timæus, that Mæson was indeed a Megarian, but from Megara in Sicily, and not from Nisæa. And Posidippus speaks of slaves as cooks, in his Woman Shut out, where he says—

And, in his Foster Brothers, he says—

78. And there was nothing extraordinary in the ancient cooks being experienced in sacrifices. At all events, they usually managed all marriage-feasts and sacrifices. On which account Menander, in his Flatterer, introduces a cook, who on the fourth day of the month had been ministering in the festival of Aphrodite Pandemus, using the following language—

And another cook, in Simonides, says—

And the letter of Olympias to Alexander mentions the great experience of cooks in these matters. For, his mother having been entreated by him to buy him a cook who had experience in sacrifices, proceeds to say, "Accept the cook Pelignas from your mother; for he is thoroughly acquainted with the manner in which all your ancestral sacrifices, and all the mysterious rites, and all the sacred mysteries connected with the worship of Bacchus are performed, and every other sacrifice which Olympias practises he knows. Do not then disregard him, but accept him, and send him back again to me at as early a period as possible."

79. And that in those days the cook's profession was a respectable one, we may learn from the Heralds at Athens. "For these men used to perform the duties of cooks and also of sacrifices of victims," as Clidemus tells us, in the first book of his Protogony; and Homer uses the verb ῥέζω, as we use θύω; but he uses θύω as we do θυμιάω, for burning cakes and incense after supper. And the ancients used also to employ the verb δράω for to sacrifice; accordingly Clidemus says, "The heralds used to sacrifice (ἔδρων) for a long time, slaying the oxen, and preparing them, and cutting them up, and pouring wine over them. And they were called κήρυκες from the hero Ceryx; and there is nowhere any record of any reward being given to a cook, but only to a herald." For Agamemnon in Homer, although he is king, performs sacrifices himself; for the poet says—

And Thrasymedes the son of Nestor, having taken an axe, slays the ox which was to be sacrificed, because Nestor himself was not able to do [Pg 1056] so, by reason of his old age; and his other brothers assisted him; so respectable and important was the office of a cook in those days. And among the Romans, the Censors,—and that was the highest office in the whole state,—clad in a purple robe, and wearing crowns, used to strike down the victims with an axe. Nor is it a random assertion of Homer, when he represents the heralds as bringing in the victims, and whatever else had any bearing on the ratification of oaths, as this was a very ancient duty of theirs, and one which was especially a part of their office—

and again—

And, in another passage, he says—

80. And in the first book of the History of Attica, Clidemus says, that there was a tribe of cooks, who were entitled to public honours; and that it was their business to see that the sacrifices were performed with due regularity. And it is no violation of probability in Athenion, in his Samothracians, as Juba says, when he introduces a cook arguing philosophically about the nature of things and men, and saying—

81. And Alexis, in his Caldron, shows plainly that cookery is an art practised by freeborn men; for a cook is represented in that play as a citizen of no mean reputation; and those who have written cookery books, such as Heraclides and Glaucus the Locrian, say that the art of cookery is one in which it is not even every freeborn man who can become eminent. And the younger Cratinus, in his play called the Giants, extols this art highly, saying—

And Antiphanes, in his Slave hard to Sell, praises the Sicilian cooks, and says—

[Pg 1058]

And Menander, in his Spectre, says—

But Posidippus, in his Man recovering his Sight, says—

And Antiphanes, in his Philotis, displaying the cleverness of the cooks, says—

And Baton, in his Benefactors, gives a catalogue of celebrated cooks and confectioners, thus—

82. And such a food now is the μύμα, which I, my friends, am bringing you; concerning which Artemidorus, the pupil of Aristophanes, speaks in his Dictionary of Cookery, saying that it is prepared with meat and blood, with the addition also of a great deal of seasoning. And Epænetus, in his treatise on Cookery, speaks as follows:—"One must make μύμα of every kind of animal and bird, cutting up the tender parts of the meat into small pieces, and the bowels and [Pg 1059] entrails, and pounding the blood, and seasoning it with vinegar, and roasted cheese, and assafœtida, and cummin-seed, and thyme (both green and dry), and savory, and coriander-seed (both green and dry), and leeks, and onions (cleaned and toasted), and poppy-seed, and grapes, and honey, and the pips of an unripe pomegranate. You may also make this μύμα of fish."

83. And when this man had thus hammered on not only this dish but our ears also, another slave came in, bringing in a dish called ματτύη. And when a discussion arose about this, and when Ulpian had quoted a statement out of the Dictionary of Cookery by the before-mentioned Artemidorus relating to it, Æmilianus said that a book had been published by Dorotheus of Ascalon, entitled, On Antiphanes, and on the dish called Mattya by the Poets of the New Comedy, which he says is a Thessalian invention, and that it became naturalized at Athens during the supremacy of the Macedonians. And the Thessalians are admitted to be the most extravagant of all the Greeks in their manner of dressing and living; and this was the reason why they brought the Persians down upon the Greeks, because they were desirous to imitate their luxury and extravagance. And Cratinus speaks of their extravagant habits in his treatise on the Thessalian Constitution. But the dish was called ματτύη (as Apollodorus the Athenian affirms in the first book of his treatise on Etymologies), from the verb μασάομαι (to eat); as also are the words μαστίχη (mastich) and μάζα (barley-cake). But our own opinion is that the word is derived from μάττω, and that this is the verb from which μάζα itself is derived, and also the cheese-pudding called by the Cyprians μαγίς; and from this, too, comes the verb ὑπερμαζάω, meaning to be extravagantly luxurious. Originally they used to call this common ordinary food made of barley-meal μάζα, and preparing it they called μάττω. And afterwards, varying the necessary food in a luxurious and superfluous manner, they derived a word with a slight change from the form μάζα, and called every very costly kind of dish ματτύη; and preparing such dishes they called ματτυάζω, whether it were fish, or poultry, or herbs, or beasts, or sweetmeats. And this is plain from the testimony of Alexis, quoted by Artemidorus; for Alexis, wishing to show the great luxuriousness of the way in which this dish was prepared, added the verb λέπομαι. And the whole extract runs thus, being out of a corrected edition of a play which is entitled [Pg 1060] Demetrius:—

But the Athenians use the verb λέπομαι for wanton and unseemly indulgence of the sensual appetites.

84. And Artemidorus, in his Dictionary of Cookery, explains ματτύη as a common name for all kinds of costly seasonings; writing thus—"There is also a ματτύης (he uses the word in the masculine gender) made of birds. Let the bird be killed by thrusting a knife into the head at the mouth; then let it be kept till the next day, like a partridge. And if you choose, you can leave it as it is, the wings on and with its body plucked." Then, having explained the way in which it is to be seasoned and boiled, he proceeds to say—"Boil a fat hen of the common poultry kind, and some young cocks just beginning to crow, if you wish to make a dish fit to be eaten with your wine. Then taking some vegetables, put them in a dish, and place upon them some of the meat of the fowl, and serve it up. But in summer, instead of vinegar, put some unripe grapes into the sauce, just as they are picked from the vine; and when it is all boiled, then take it out before the stones fall from the grapes, and shred in some vegetables. And this is the most delicious ματτύης that there is."

Now, that ματτύη, or ματτύης, really is a common name for all costly dishes is plain; and that the same name was also given to a banquet composed of dishes of this sort, we gather from what Philemon says in his Man carried off:—

And in his Homicide he says—

But Alexis, in his Pyraunus, has used the word in an obscure sense:—

as if he meant a feast here, though you might fairly refer the word merely to a single dish. Now Machon the Sicyonian is one of the comic poets who were contemporaries of Apollodorus of Carystus, but he did not exhibit his comedies at [Pg 1061] Athens, but in Alexandria; and he was an excellent poet, if ever there was one, next to those seven[107] of the first class. On which account, Aristophanes the grammarian, when he was a very young man, was very anxious to be much with him. And he wrote the following lines in his play entitled Ignorance:—

85. And that it used to be served up after all the rest of the banquet was over, is plainly stated by Nicostratus, in his Man expelled. And it is a cook who is relating how beautiful and well arranged the banquet was which he prepared; and having first of all related what the dinner and supper were composed of, and then mentioning the third meal, proceeds to say—

And in his Cook he says—

And some one else says—

But Dionysius, in his Man shot at with Javelins (and it is a cook who is represented speaking), says—

Philemon, also, in his Poor Woman—

But Molpis the Lacedæmonian says that what the Spartans call ἐπαίκλεια, that is to say, the second course, which is served up when [Pg 1062] the main part of the supper is over, is called μάττυαι by other tribes of Greece. And Menippus the Cynic, in his book called Arcesilaus, writes thus:—"There was a drinking-party formed by a certain number of revellers, and a Lacedæmonian woman ordered the ματτύη to be served up; and immediately some little partridges were brought in, and some roasted geese, and some delicious cheesecakes."

But such a course as this the Athenians used to call ἐπιδόρπισμα, and the Dorians ἐπάϊκλον; but most of the Greeks called it τὰ ἐπίδειπνα .

And when all this discussion about the ματτύη was over, they thought it time to depart; for it was already evening. And so we parted.

BOOK XV.

1.

as the all-accomplished Euripides says, my good Timocrates—

to recapitulate to you the numerous things which were said in those most admirable banquets, on account of the varied nature of the topics introduced, and the novel mode in which they were continually treated. For there were frequent discussions about the order in which the dishes were served up, and about the things which are done after the chief part of the supper is over, such as I can hardly recollect; and some one of the guests quoted the following iambics from The Lacedæmonians of Plato—

2. And after this quotation there arose, I think, a discussion about the cottabus and cottabus-players. Now by the term ἀποκοτταβίζοντες, one of the physicians who were present thought those people were meant, who, after the bath, for the sake of purging their stomach, drink a full draught of wine and then throw it up again; and he said that this was not an ancient custom, and that he was not aware of any ancient author who had alluded to this mode of purging. On which account Erasistratus of Julia, in his treatise on Universal Medicine, reproves those who act in this way, pointing out that it is a practice very injurious to the eyes, and having a very astringent effect on the stomach. And Ulpian addressed him thus—

For it was wittily said by one of our companions, that if there were no physicians there would be nothing more stupid than grammarians. For who is there of us who does not know that this kind of ἀποκοτταβισμὸς was not that of the ancients? unless you think that the cottabus-players of Ameipsias vomited. Since, then, you are ignorant of what this is which is the subject of our present discussion, learn from me, in the first place, that the cottabus is a sport of Sicilian invention, the Sicilians having been the original contrivers of it, as Critias the son of Callæschrus tells us in his Elegies, where he says—

And Dicæarchus the Messenian, the pupil of Aristotle, in his [Pg 1064] treatise on Alcæus, says that the word λατάγη is also a Sicilian noun. But λατάγη means the drops which are left in the bottom after the cup is drained, and which the players used to throw with inverted hand into the κοτταβεῖον. But Clitarchus, in his treatise on Words, says that the Thessalians and Rhodians both call the κότταβος itself, or splash made by the cups, λατάγη.

3. The prize also which was proposed for those who gained the victory in drinking was called κότταβος, as Euripides shows us in his Œneus, where he says—

The vessel, too, into which they threw the drops was also called κότταβος, as Cratinus shows in his Nemesis. But Plato the comic poet, in his Jupiter Ill-treated, makes out that the cottabus was a sort of drunken game, in which those who were defeated yielded up their tools[112] to the victor. And these are his words—

4. There was a kind of cottabus also which they used to call κάτακτος, that is, when lamps are lifted up and then let down again. Eubulus, in his Bellerophon, says—

And Antiphanes, in his Birthday of Venus, says—

And in a subsequent passage he says—

5. For a man must curve his hand excessively before he can throw the cottabus elegantly, as Dicæarchus says; and Plato intimates as much in his Jupiter Ill-treated, where some one calls out to Hercules not to hold his hand too stiff, when he is going to play the cottabus. They also called the very act of throwing the cottabus ἀπ' ἀγκύλης, because they curved (ἀπαγκυλόω) the right hand in throwing it. Though some say that ἀγκύλη, in this phrase, means a kind of cup. And Bacchylides, in his Love Poems, says—

And Æschylus, in his Bone Gatherers, speaks of ἀγκυλητοὶ κότταβοι, saying—

Now, that he who succeeded in throwing the cottabus properly received a prize, Antiphanes has shown us in a passage already quoted. And the prize consisted of eggs, sweetmeats, and confectionery. And [Pg 1066] Cephisodorus, in his Trophonius, and Callias or Diocles, in the Cyclopes, (whichever of the two is the author,) and Eupolis, and Hermippus, in his Iambics, prove the same thing.

Now what is called the κατακτὸς cottabus was something of this kind. There is a high lamp, having on it what is called the Manes, on which the dish, when thrown down, ought to fall; and from thence it falls into the platter which lies below, and which is struck by the cottabus. And there was room for very great dexterity in throwing the cottabus. And Nicochares speaks of the Manes in his Lacedæmonians.

6. There is also another way of playing this game with a platter. This platter is filled with water, and in it there are floating some empty saucers, at which the players throw their drops out of their cups, and endeavour to sink them. And he who has succeeded in sinking the greatest number gains the victory. Ameipsias, in his play entitled The Men playing at the Cottabus or Mania, says—

And Cratinus, in his Nemesis, says—

And Aristophanes, in his Feasters, says—

And Hermippus, in his Fates, says—

And Achæus, in his Linus, speaking of the Satyrs, says—

And the poet uses λέγοντες here, because they used to utter the names of their sweethearts as they threw the cottabi on the saucers. On which account Sophocles, in his Inachus, called the drops which were thrown, sacred to Venus—

[Pg 1067]

And Euripides, in his Pleisthenes, says—

And Callimachus says—

7. There was also another kind of way of playing at the cottabus, in the feasts which lasted all night, which is mentioned by Callippus in his Festival lasting all Night, where he says—

There were also sweetmeats at these nocturnal festivals, in which the men continued awake an extraordinary time dancing. And these sweetmeats used to be called at that time χαρίσιοι, from the joy (χαρὰ) of those who received them. And Eubulus, in his Ancylion, mentions them, speaking as follows—

And presently afterwards he says—

But that kisses were also given as the prize Eubulus tells us in a subsequent passage—

But that the cottabus was a sport to which the Sicilians were greatly addicted, is plain from the fact that they had rooms built adapted to the game; which Dicæarchus, in his treatise on Alcæus, states to have been the case. So that it was not without reason that Callimachus affixed the epithet of Sicilian to λάταξ. And Dionysius, who was surnamed the Brazen, mentions both the λάταγες and the κότταβοι in his Elegies, where he says—

8. After this, Ulpian demanded a larger goblet to drink out of, quoting these lines out of the same collection of Elegies—

For let us be guided by the younger Cratinus, who says in his Omphale—

In answer to whom Cynulcus, who was always ready for a tilt at the Syrian, and who never let the quarrel drop which he had against him, now that there was a sort of tumult in the party, said—What is this chorus of Syrbenians?[116] And I myself also recollect some lines of this poetry, which I will quote, that Ulpian may not give himself airs as being the only one who was able to extract anything about the cottabus out of those old stores of the Homeridæ—

which have a clear reference to the present discussion. For I see the servants now bringing us garlands and perfumes. Why now are those who are crowned said to be in love when their crowns are broken? For when I was a boy, and when I used to read the Epigrams of Callimachus, in which this is one of the topics dilated on, I was anxious to understand this point. For the poet of Cyrene says—

So now it is your business, you most accomplished man, to explain this difficulty which has occupied me these thousand [Pg 1069] years, O Democritus, and to tell me why lovers crown the doors of their mistresses.

9. And Democritus replied—But that I may quote some of the verses of this Brazen poet and orator Dionysius, (and he was called Brazen because he advised the Athenians to adopt a brazen coinage; and Callimachus mentions the oration in his list of Oratorical Performances,) I myself will cite some lines out of his Elegies. And do you, O Theodorus, for this is your proper name—

You ask, then, why, if the garlands of men who have been crowned are pulled to pieces, they are said to be in love. "Is it, since love takes away the strict regularity of manners in the case of lovers, that on this account they think the loss of a conspicuous ornament, a sort of beacon (as Clearchus says, in the first book of his Art of Love) and signal, that they to whom this has happened have lost the strict decorum of their manners? Or do men interpret this circumstance also by divination, as they do many other things? For the ornament of a crown, as there is nothing lasting in it, is a sort of emblem of a passion which does not endure, but assumes a specious appearance for a while: and such a passion is love. For no people are more careful to study appearance than those who are in love. Unless, perhaps, nature, as a sort of god, administering everything with justice and equity, thinks that lovers ought not to be crowned till they have subdued their love; that is to say, till, having prevailed upon the object of their love, they are released from their desire. And accordingly, the loss of their crown we make the token of their being still occupied in the fields of love. Or perhaps Love himself, not permitting any one to be crowned in opposition to, or to be proclaimed as victor over himself, takes their crowns from these men, and gives the perception of this to others, indicating that these men are subdued by him: on which account all the rest say that these men are in love. Or is it because that cannot be loosed which has never been bound, but love is the chain of some [Pg 1070] who wear crowns, (for no one else who is bound is more anxious about being crowned than a lover,) that men consider that the loosing of the garland is a sign of love, and therefore say that these men are in love? Or is it because very often lovers, when they have been crowned, often out of agitation as it should seem, allow their crowns to fall to pieces, and so we argue backwards, and attribute this passion to all whom we see in this predicament; thinking that their crown never would have come to pieces, if they had not been in love? Or is it because these loosings happen only in the case of men bound or men in love; and so, men thinking that the loosing of the garland is the loosing also of those who are bound, consider that such men are in love? For those in love are bound, unless you would rather say that, because those who are in love are crowned with love, therefore their crown is not of a lasting kind; for it is difficult to put a small and ordinary kind of crown on a large and divine one. Men also crown the doors of the houses of the objects of their love, either with a view to do them honour, as they adorn with crowns the vestibule of some god to do him honour: or perhaps the offering of the crowns is made, not to the beloved objects, but to the god Love. For thinking the beloved object the statue, as it were, of Love, and his house the temple of Love, they, under this idea, adorn with crowns the vestibules of those whom they love. And for the same reason some people even sacrifice at the doors of those whom they love. Or shall we rather say that people who fancy that they are deprived, or who really have been deprived of the ornament of their soul, consecrate to those who have deprived them of it, the ornament also of their body, being bewildered by their passion, and despoiling themselves in order to do so? And every one who is in love does this when the object of his love is present, but when he is not present, then he makes this offering in the public roads. On which account Lycophronides has represented that goatherd in love, as saying—

[Pg 1071]

10. Moreover, that most divine writer Plato, in the seventh book of his Laws, proposes a problem having reference to crowns, which it is worth while to solve; and these are the words of the philosopher:—"Let there be distributions of apples and crowns to a greater and a lesser number of people, in such a way that the numbers shall always be equal." These are the words of Plato. But what he means is something of this sort. He wishes to find one number of such a nature that, if divided among all who come in to the very last, it shall give an equal number of apples or crowns to every one. I say, then, that the number sixty will fulfil these conditions of equality in the case of six fellow-feasters; for I am aware that at the beginning we said that a supper party ought not to consist of more than five. But we are as numerous as the sand of the sea. Accordingly the number sixty, when the party is completed to the number of six guests, will begin to be divided in this manner. The first man came into the banqueting-room, and received sixty garlands. He gives to the second who comes in half of them; and then each of them have thirty. Then when a third comes in they divide the whole sixty, so that each of them may have twenty. Again, they divide them again in like manner at the entrance of a fourth guest, so that each has fifteen; and when a fifth comes in they all have twelve a-piece. And when the sixth guest arrives, they divide them again, and each individual has ten. And in this way the equal division of the garlands is accomplished.

11. When Democritus had said this, Ulpian, looking towards Cynulcus, said—

As Theognetus the comic poet says, in his Apparition,—

For where was it that you got that idea of the Chorus of the Syrbenians? What author worth speaking of mentions that musical chorus? And he replied:—My good friend, I will not teach you, unless I first receive adequate pay from you; for I do not read to pick out all the thorns out of my books as you do, but I select only what is most useful and best worth hearing. [Pg 1072] And at this Ulpian got indignant, and roared out these lines out of the Suspicion of Alexis—

And the same iambics occur in the Sleep of Antiphanes. And Cynulcus said:—Since there have already been discussions about garlands, tell us, my good Ulpian, what is the meaning of the expression, "The garland of Naucratis," in the beautiful poet Anacreon. For that sweet minstrel says—

And why also does the same poet represent some people as crowned with osiers? for in the second book of his Odes, he says—

For to suppose that these crowns were really made of osiers is absurd, for the osier is fit only for plaiting and binding. So now tell us about these things, my friend, for they are worth understanding correctly, and do not keep us quibbling about words.

12. But as he made no reply, and pretended to be considering the matter, Democritus said:—Aristarchus the grammarian, my friend, when interpreting this passage, said that the ancients used to wear crowns of willow. But Tenarus says that the willow or osier is the rustics' crown. And other interpreters have said many irrelevant things on the subject. But I, having met with a book of Menodotus of Samos, which is entitled, A Record of the things worth noting at Samos, found there what I was looking for; for he says that "Admete, the wife of Eurystheus, after she had fled from Argos, came to Samos, and there, when a vision of Juno had appeared to her, she wishing to give the goddess a reward because she had arrived in Samos from her own home in safety, undertook the care of the temple, which exists even to this day, and which had been originally built by the Leleges and the Nymphs. But the Argives hearing [Pg 1073] of this, and being indignant at it, persuaded the Tyrrhenians by a promise of money, to employ piratical force and to carry off the statue,—the Argives believing that if this were done Admete would be treated with every possible severity by the inhabitants of Samos. Accordingly the Tyrrhenians came to the port of Juno, and having disembarked, immediately applied themselves to the performance of their undertaking. And as the temple was at that time without any doors, they quickly carried off the statue, and bore it down to the seaside, and put it on board their vessel. And when they had loosed their cables and weighed anchor, they rowed as fast as they could, but were unable to make any progress. And then, thinking that this was owing to divine interposition, they took the statue out of the ship again and put it on the shore; and having made some sacrificial cakes, and offered them to it, they departed in great fear. But when, the first thing in the morning, Admete gave notice that the statue had disappeared, and a search was made for it, those who were seeking it found it on the shore. And they, like Carian barbarians, as they were, thinking that the statue had run away of its own accord, bound it to a fence made of osiers, and took all the longest branches on each side and twined them round the body of the statue, so as to envelop it all round. But Admete released the statue from these bonds, and purified it, and placed it again on its pedestal, as it had stood before. And on this account once every year, since that time, the statue is carried down to the shore and hidden, and cakes are offered to it: and the festival is called Τονεὺς, because it happened that the statue was bound tightly (συντόνως) by those who made the first search for it.

13. "But they relate that about that time the Carians, being overwhelmed with superstitious fears, came to the oracle of the god at Hybla, and consulted him with reference to these occurrences; and that Apollo told them that they must give a voluntary satisfaction to the god of their own accord, to escape a more serious calamity,—such as in former times Jupiter had inflicted upon Prometheus, because of his theft of the fire, after he had released him from a most terrible captivity. And as he was inclined to give a satisfaction which should not cause him severe pain, this was what the god imposed upon him. [Pg 1074] And from this circumstance the use of this kind of crown which had been shown to Prometheus got common among the rest of mankind who had been benefited by him by his gift of fire: on which account the god enjoined the Carians also to adopt a similar custom,—to use osiers as a garland, and bind their heads with the branches with which they themselves had bound the goddess. And he ordered them also to abandon the use of every other kind of garland except that made of the bay-tree: and that tree he said he gave as a gift to those alone who are employed in the service of the goddess. And he told them that, if they obeyed the injunctions given them by the oracle, and if in their banquets they paid the goddess the satisfaction to which she was entitled, they should be protected from injury: on which account the Carians, wishing to obey the commands laid on them by the oracle, abolished the use of those garlands which they had previously been accustomed to wear, but permitted all those who were employed in the service of the goddess still to wear the garland of bay-tree, which remains in use even to this day.

14. "Nicænetus also, the epic poet, appears to make some allusion to the fashion of wearing garlands of osier in his Epigrams. And this poet was a native of Samos, and a man who in numberless passages shows his fondness for mentioning points connected with the history of his country. And these are his words:—

But in the selines Nicænetus speaks ambiguously, for it is not quite plain whether he means that the osier is to make his bed or his garland; though afterwards, when he calls it the ancient garland of the Carians, he alludes clearly enough to what we are now discussing. And this use of osiers to [Pg 1075] make into garlands, lasted in that island down to the time of Polycrates, as we may conjecture. At all events Anacreon says—

15. And the Gods know that I first found all this out in the beautiful city of Alexandria, having got possession of the treatise of Menodotus, in which I showed to many people the passage in Anacreon which is the subject of discussion. But Hephæstion, who is always charging every one else with thefts, took this solution of mine, and claimed it as his own, and published an essay, to which he gave this title, "Concerning the Osier Garland mentioned by Anacreon." And a copy of this essay we lately found at Rome in the possession of the antiquary Demetrius. And this compiler Hephæstion behaved in the same way to our excellent friend Adrantus. For after he had published a treatise in five books, Concerning those Matters in Theophrastus in his books on Manners, which are open to any Dispute, either as to their Facts, or the Style in which they are mentioned; and had added a sixth book Concerning the Disputable Points in the Nicomachean Ethics of Aristotle; and in these books had entered into a long dissertation on the mention of Plexippus by Antipho the tragic poet, and had also said a good deal about Antipho himself; Hephæstion, I say, appropriated all these books to himself, and wrote another book, Concerning the Mention of Antipho in the Memorabilia of Xenophon, not having added a single discovery or original observation of his own, any more than he had in the discussion on the Osier Garland. For the only thing he said that was new, was that Phylarchus, in the seventh book of his Histories, mentioned this story about the osier, and knew nothing of the passage of Nicænetus, nor of that of Anacreon; and he showed that he differed in some respects from the account that had been given by Menodotus.

But one may explain this fact of the osier garlands more simply, by saying that Megisthes wore a garland of osier because there was a great quantity of those trees in the place where he was feasting; and therefore he used it to bind his temples. For the Lacedæmonians at the [Pg 1076] festival of the Promachia, wear garlands of reeds, as Sosibius tells us in his treatise on the Sacrificial Festivals at Lacedæmon, where he writes thus: "On this festival the natives of the country all wear garlands of reeds, or tiaras, but the boys who have been brought up in the public school follow without any garland at all."

16. But Aristotle, in the second book of his treatise on Love Affairs, and Ariston the Peripatetic, who was a native of Ceos, in the second book of his Amatory Resemblances, say that "The ancients, on account of the headaches which were produced by their wine-drinking, adopted the practice of wearing garlands made of anything which came to hand, as the binding the head tight appeared to be of service to them. But men in later times added also some ornaments to their temples, which had a kind of reference to their employment of drinking, and so they invented garlands in the present fashion. But it is more reasonable to suppose that it was because the head is the seat of all sensation that men wore crowns upon it, than that they did so because it was desirable to have their temples shaded and bound as a remedy against the headaches produced by wine."

They also wore garlands over their foreheads, as the sweet Anacreon says—

They also wore garlands on their breasts, and anointed them with perfume, because that is the seat of the heart. And they call the garlands which they put round their necks ὑποθυμιάδες, as Alcæus does in these lines—

And Sappho says—

And Anacreon says—

Æschylus also, in his Prometheus Unbound, says distinctly—

[Pg 1077]

And again, in the play entitled the Sphinx, he says—

But Sappho gives a more simple reason for our wearing garlands, speaking as follows—

In which lines she enjoins all who offer sacrifice to wear garlands on their heads, as they are beautiful things, and acceptable to the Gods. Aristotle also, in his Banquet, says, "We never offer any mutilated gift to the Gods, but only such as are perfect and entire; and what is full is entire, and crowning anything indicates filling it in some sort. So Homer says—

And in another place he says—

That is to say, eloquence in speaking makes up in the case of some men for their personal ugliness. Now this is what the στέφανος seems intended to do, on which account, in times of mourning, we do exactly the contrary. For wishing to testify our sympathy for the dead, we mutilate ourselves by cutting our hair, and by putting aside our garlands."

17. Now Philonides the physician, in his treatise on Ointments and Garlands, says, "After the vine was introduced into Greece from the Red Sea, and when most people had become addicted to intemperate enjoyment, and had learnt to drink unmixed wine, some of them became quite frantic and out of their minds, while others got so stupified as to resemble the dead. And once, when some men were drinking on the sea-shore, a violent shower came on, and broke up the party, and filled the goblet, which had a little wine left in it, with water. But when it became fine again, the men returned to the same spot, and tasting the new mixture, found that their enjoyment was now not only exquisite, but free from any subsequent pain. And on this account, the Greeks [Pg 1078] invoke the good Deity at the cup of unmixed wine, which is served round to them at dinner, paying honour to the Deity who invented wine; and that was Bacchus. But when the first cup of mixed wine is handed round after dinner, they then invoke Jupiter the Saviour, thinking him the cause of this mixture of wine which is so unattended with pain, as being the author of rain. Now, those who suffered in their heads after drinking, certainly stood in need of some remedy; and so the binding their heads was what most readily occurred to them, as Nature herself led them to this remedy. For a certain man having a headache, as Andreas says, pressed his head, and found relief, and so invented a ligature as a remedy for headache.

Accordingly, men using these ligatures as assistants in drinking, used to bind their heads with whatever came in their way. And first of all, they took garlands of ivy, which offered itself, as it were, of its own accord, and was very plentiful, and grew everywhere, and was pleasant to look upon, shading the forehead with its green leaves and bunches of berries, and bearing a good deal of tension, so as to admit of being bound tight across the brow, and imparting also a certain degree of coolness without any stupifying smell accompanying it. And it seems to me that this is the reason why men have agreed to consider the garland of ivy sacred to Bacchus, implying by this that the inventor of wine is also the defender of men from all the inconveniences which arise from the use of it. And from thence, regarding chiefly pleasure, and considering utility and the comfort of the relief from the effects of drunkenness of less importance, they were influenced chiefly by what was agreeable to the sight or to the smell. And therefore they adopted crowns of myrtle, which has exciting properties, and which also represses any rising of the fumes of wine; and garlands of roses, which to a certain extent relieve headache, and also impart some degree of coolness; and garlands also of bay leaves, which they think are not wholly unconnected with drinking parties. But garlands of white lilies, which have an effect on the head, and wreaths of amaracus, or of any other flower or herb which has any tendency to produce heaviness or torpid feelings in the head, must be avoided."

And Apollodorus, in his treatise on Perfumes and Garlands, [Pg 1079] has said the same thing in the very same words. And this, my friends, is enough to say on this subject.

18. But concerning the Naucratite Crown, and what kind of flowers that is made of, I made many investigations, and inquired a great deal without learning anything, till at last I fell in with a book of Polycharmus of Naucratis, entitled On Venus, in which I found the following passage:—"But in the twenty-third Olympiad Herostratus, a fellow-countryman of mine, who was a merchant, and as such had sailed to a great many different countries, coming by chance to Paphos, in Cyprus, bought an image of Venus, a span high, of very ancient workmanship, and came away meaning to bring it to Naucratis. And as he was sailing near the Egyptian coast, a violent storm suddenly overtook him, and the sailors could not tell where they were, and so they all had recourse to this image of Venus, entreating her to save them. And the goddess, for she was kindly disposed towards the men of Naucratis, on a sudden filled all the space near her with branches of green myrtle, and diffused a most delicious odour over the whole ship, when all the sailors had previously despaired of safety from their violent sea-sickness. And after they had been all very sick, the sun shone out, and they, seeing the landmarks, came in safety into Naucratis. And Herostratus having disembarked from the ship with his image, and carrying with him also the green branches of myrtle which had so suddenly appeared to him, consecrated it and them in the temple of Venus. And having sacrificed to the goddess, and having consecrated the image to Venus, and invited all his relations and most intimate friends to a banquet in the temple, he gave every one of them a garland of these branches of myrtle, to which garlands he then gave the name of Naucratite." This is the account given by Polycharmus; and I myself believe the statement, and believe that the Naucratite garland is no other than one made of myrtle, especially as in Anacreon it is represented as worn with one made of roses. And Philonides has said that the garland made of myrtle acts as a check upon the fumes of wine, and that the one made of roses, in addition to its cooking qualities, is to a certain extent a remedy for headache. And, therefore, those men are only to be laughed at, who say that the Naucratite garland is the wreath made of what is called by the [Pg 1080] Egyptians biblus, quoting the statement of Theopompus, in the third book of his History of Greece, where he says, "That when Agesilaus the Lacedæmonian arrived in Egypt, the Egyptians sent him many presents, and among them the papyrus, which is used for making garlands." But I do not know what pleasure or advantage there could be in having a crown made of biblus with roses, unless people who are enamoured of such a wreath as this should also take a fancy to wear crowns of garlic and roses together. But I know that a great many people say that the garland made of the sampsychon or amaracus is the Naucratite garland; and this plant is very plentiful in Egypt, but the myrtle in Egypt is superior in sweetness to that which is found in any other country, as Theophrastus relates in another place.

19. While this discussion was going on, some slaves came in bringing garlands made of such flowers as were in bloom at the time; and Myrtilus said;—Tell me, my good friend Ulpian, the different names of garlands. For these servants, as is said in the Centaur of Chærephon—

And the same poet says, in his play entitled Bacchus—

Do not, however, quote to me passages out of the Crowns of Ælius Asclepiades, as if I were unacquainted with that work; but say something now besides what you find there. For you cannot show me that any one has ever spoken separately of a garland of roses, and a garland of violets. For as for the expression in Cratinus—

that is said in a joke.

And he, laughing, replied,—The word στέφανος was first used among the Greeks, as Semos the Delian tells us in the fourth book of his Delias, in the same sense as the word στέφος is used by us, which, however, by some people is called στέμμα. On which account, being first crowned with this στέφανος, afterwards we put on a garland of bay leaves; and the word στέφανος itself is derived from the verb στέφω, to crown. But do you, you loquacious Thessalian, think, says he, that I am going to repeat any of those old and hacknied stories? But [Pg 1081] because of your tongue (γλῶσσα), I will mention the ὑπογλωττὶς, which Plato speaks of in his Jupiter Ill-treated—

And Theodorus, in his Attic Words, as Pamphilus says in his treatise on Names, says, that the ὑπογλωττὶς is a species of plaited crown. Take this then from me; for, as Euripides says,

20. There is the Isthmiacum also, and there was a kind of crown bearing this name, which Aristophanes has thought worthy of mention in his Fryers, where he speaks thus—

But Silenus, in his Dialects, says, "The Isthmian garland." And Philetas says, "Στέφανος. There is an ambiguity here as to whether it refers to the head or to the main world.[119] We also use the word ἴσθμιον, as applied to a well, or to a dagger." But Timachidas and Simmias, who are both Rhodians, explain one word by the other. They say, ἴσθμιον, στέφανον: and this word is also mentioned by Callixenus, who is himself also a Rhodian, in his History of Alexandria, where he writes as follows—

21. But since I have mentioned Alexandria, I know that in that beautiful city there is a garland called the garland of Antinous, which is made of the lotus, which grows in those parts. And this lotus grows in the marshes in the summer season; and it bears flowers of two colours; one like that of the rose, and it is the garlands woven of the flowers of this colour which are properly called the garlands of Antinous; but the other kind is called the lotus garland, being of a dark colour. And a man of the name of Pancrates, a native poet, with whom we ourselves were acquainted, made a great parade of showing a rose-coloured lotus to Adrian the emperor, when he was staying at Alexandria, saying, that [Pg 1082] he ought to give this flower the name of the Flower of Antinous, as having sprung from the ground where it drank in the blood of the Mauritanian lion, which Hadrian killed when he was out hunting in that part of Africa, near Alexandria; a monstrous beast which had ravaged all Libya for a long time, so as to make a very great part of the district desolate. Accordingly, Hadrian being delighted with the utility of the invention, and also with its novelty, granted to the poet that he should be maintained for the future in the Museum at the public expense; and Cratinus the comic poet, in his Ulysseses, has called the lotus στεφάνωμα, because all plants which are full of leaf, are called στεφανώματα by the Athenians. But Pancrates said, with a good deal of neatness, in his poem—

22. There is the word πυλέων. And this is the name given to the garland which the Lacedæmonians place on the head of Juno, as Pamphilus relates.

I am aware, also, that there is a kind of garland, which is called Ἰάκχας by the Sicyonians, as Timachidas mentions in his treatise on Dialects. And Philetas writes as follows:—"Ἰάκχα —this is a name given to a fragrant garland in the district of Sicyon—

Seleucus also, in his treatise on Dialects, says, that there is a kind of garland made of myrtle, which is called Ἐλλωτὶς, being twenty cubits in circumference, and that it is carried in procession on the festival of the Ellotia. And he says, that in this garland the bones of Europa, whom they call Ellotis, are carried. And this festival of the Ellotia is celebrated in Corinth.

There is also the Θυρεατικός. This also is a name given to a species of garland by the Lacedæmonians, as Sosibius tells us in his treatise on Sacrifices, where he says, that now it is called ψίλινος, being made of branches of the palm-tree. And he says that they are worn, as a memorial of the victory which they gained, in Thyrea,[120] by the leaders of the choruses, [Pg 1083] which are employed in that festival when they celebrate the Gymnopædiæ.[121] And there are choruses, some of handsome boys, and others of full-grown men of distinguished bravery, who all dance naked, and who sing the songs of Thaletas and Alcman, and the pæans of Dionysodotus the Lacedæmonian.

There are also garlands called μελιλώτινοι, which are mentioned by Alexis in his Crateva, or the Apothecary, in the following line—

There is the word too, ἐπιθυμίδες, which Seleucus explains by "every sort of garland." But Timachidas says, "Garlands of every kind which are worn by women are called ἐπιθυμίδες."

There are also the words ὑποθυμὶς and ὑποθυμιὰς, which are names given to garlands by the Æolians and Ionians, and they wear such around their necks, as one may clearly collect from the poetry of Alcæus and Anacreon. But Philetas, in his Miscellanies, says, that the Lesbians call a branch of myrtle ὑποθυμὶς, around which they twine violets and other flowers.

The ὑπογλωττὶς also is a species of garland. But Theodorus, in his Attic Words, says, that it is a particular kind of garland, and is used in that sense by Plato the comic poet, in his Jupiter Ill-treated.

23. I find also, in the comic poets, mention made of a kind of garland called κυλιστὸς, and I find that Archippus mentions it in his Rhinon, in these lines—

And Alexis, in his Agonis, or The Colt, says—

and in his Sciron he says—

[Pg 1084]

Antiphanes also mentions it in his Man in Love with Himself. And Eubulus, in his Œnomaus, or Pelops, saying—

What, then, is this κυλιστός? For I am aware that Nicander of Thyatira, in his Attic Nouns, speaks as follows,—"Ἐκκυλίσιοι στέφανοι, and especially those made of roses." And now I ask what species of garland this was, O Cynulcus; and do not tell me that I am to understand the word as meaning merely large. For you are a man who are fond of not only picking things little known out of books, but of even digging out such matters; like the philosophers in the Joint Deceiver of Baton the comic poet; men whom Sophocles also mentions in his Fellow Feasters, and who resemble you,—

Since, then, you are sated not only with the heads of glaucus, but also with that evergreen herb, which that Anthedonian Deity[122] ate, and became immortal, give us an answer now about the subject of discussion, that we may not think that when you are dead, you will be metamorphosed, as the divine Plato has described in his treatise on the Soul. For he says that those who are addicted to gluttony, and insolence, and drunkenness, and who are restrained by no modesty, may naturally become transformed into the race of asses, and similar animals.

24. And as he still appeared to be in doubt;—Let us now, said Ulpian, go on to another kind of garland, which is called the στρούθιος; which Asclepiades mentions when he quotes the following passage, out of the Female Garland-Sellers of Eubulus—

And this garland is made of the flower called στρούθιον (soap-wort), which is mentioned by Theophrastus, in the sixth [Pg 1085] book of his Natural History, in these words—"The iris also blooms in the summer, and so does the flower called στρούθιον, which is a very pretty flower to the eye, but destitute of scent." Galene of Smyrna also speaks of the same flower, under the name of στρύθιον.

There is also the πόθος. There is a certain kind of garland with this name, as Nicander the Colophonian tells us in his treatise on Words. And this, too, perhaps is so named as being made of the flower called πόθος, which the same Theophrastus mentions in the sixth book of his Natural History, where he writes thus—"There are other flowers which bloom chiefly in the summer,—the lychnis, the flower of Jove, the lily, the iphyum, the Phrygian amaracus, and also the plant called pothus, of which there are two kinds, one bearing a flower like the hyacinth, but the other produces a colourless blossom nearly white, which men use to strew on tombs.

Eubulus also gives a list of other names of garlands—

And then in the subsequent lines he says—

25. There is the philyrinus also. Xenarchus, in his Soldier, says—

Some garlands also are called ἑλικτοὶ, as they are even to this day among the Alexandrians. And Chæremon the tragic poet mentions them in his Bacchus, saying—

But concerning the evergreen garlands in Egypt, Hellanicus, in his History of Egypt, writes as follows—"There is a city on the banks of the river, named Tindium. This is a place where many gods are assembled, and in the middle of the city there is a sacred temple of great size made of marble, and the doors are marble. And within the temple there are white and black thorns, on which garlands were placed [Pg 1086] made of the flower of the acanthus, and also of the blossoms of the pomegranate, and of vine-leaves. And these keep green for ever. These garlands were placed by the gods themselves in Egypt when they heard that Babys was king, (and he is the same who is also called Typhon.)" But Demetrius, in his History of the Things to be seen in Egypt, says that these thorns grow about the city of Abydos, and he writes thus—"But the lower district has a tree called the thorn, which bears a round fruit on some round-shaped branches. And this tree blooms at a certain season; and the flower is very beautiful and brilliant in colour. And there is a story told by the Egyptians, that the Æthiopians who had been sent as allies to Troy by Tithonus, when they heard that Memnon was slain, threw down on the spot all their garlands on the thorns. And the branches themselves on which the flower grows resemble garlands." And the before-mentioned Hellanicus mentions also that Amasis, who was king of Egypt, was originally a private individual of the class of the common people; and that it was owing to the present of a garland, which he made of the most beautiful flowers that were in season, and sent to Patarmis, who was king of Egypt, at the time when he was celebrating the festival of his birthday, that he afterwards became king himself. For Patarmis, being delighted at the beauty of the garland, invited Amasis to supper, and after this treated him as one of his friends; and on one occasion sent him out as his general, when the Egyptians were making war upon him. And he was made king by these Egyptians out of their hatred to Patarmis.

26. There are also garlands called συνθηματιαῖοι, which people make and furnish by contract. Aristophanes, in his Thesmophoriazusæ, says—

We find also the word χορωνόν. Apion, in his treatise on the Roman Dialect, says that formerly a garland was called χορωνόν, from the fact of the members of the chorus in the theatres using it; and that they wore garlands and contended for garlands. And one may see this name given to garlands in the Epigrams of Simonides—

[Pg 1087]

There are ἀκίνιοι too. There are some garlands made of the basil thyme (ἄκινος) which are called by this name, as we are told by Andron the physician, whose words are quoted by Parthenius the pupil of Dionysius, in the first book of his treatise on the Words which occur in the Historians.

27. Now Theophrastus gives the following list of flowers as suitable to be made into garlands—"The violet, the flower of Jupiter, the iphyum, the wallflower, the hemerocalles, or yellow lily. But he says the earliest blooming flower is the white violet; and about the same time that which is called the wild wallflower appears, and after them the narcissus and the lily; and of mountain flowers, that kind of anemone which is called the mountain anemone, and the head of the bulb-plant. For some people twine these flowers into garlands. And next to these there comes the œnanthe and the purple violet. And of wild flowers, there are the helichryse, and that species of anemone called the meadow anemone, and the gladiolus, and the hyacinth. But the rose is the latest blooming flower of all; and it is the latest to appear and the first to go off. But the chief summer flowers are the lychnis, and the flower of Jupiter, and the lily, and the iphyum, and the Phrygian amaracus, and also the flower called the pothus." And in his ninth book the same Theophrastus says, if any one wears a garland made of the flower of the helichryse, he is praised if he sprinkle it with ointment. And Alcman mentions it in these lines—

And Ibycus says—

And Cratinus, in his Effeminate People, says—

But the helichryse is a flower like the lotus. And Themistagoras the Ephesian, in his book entitled The Golden Book, says that the flower derives its name from the nymph who first picked it, who was called [Pg 1088] Helichrysa. There are also, says Theophrastus, such flowers as purple lilies. But Philinus says that the lily, which he calls κρίνον, is by some people called λείριον, and by others ἴον. The Corinthians also call this flower ambrosia, as Nicander says in his Dictionary. And Diocles, in his treatise on Deadly Poisons, says—"The amaracus, which some people call the sampsychus."

28. Cratinus also speaks of the hyacinth by the name of κοσμοσάνδαλον in his Effeminate People, where he says—

And Clearchus, in the second book of his Lives, says—"You may remark the Lacedæmonians who, having invented garlands of cosmosandalum, trampled under foot the most ancient system of polity in the world, and utterly ruined themselves; on which account Antiphanes the comic poet very cleverly says of them, in his Harp-player—

And Hicesius, in the second book of his treatise on Matter, says—"The white violet is of moderately astringent properties, and has a most delicious fragrance, and is very delightful, but only for a short time; and the purple violet is of the same appearance, but it is far more fragrant." And Apollodorus, in his treatise on Beasts, says—"There is the chamæpitys, or ground pine, which some call olocyrum, but the Athenians call it Ionia, and the Eubœans sideritis." And Nicander, in the second book of his Georgics, (the words themselves I will quote hereafter, when I thoroughly discuss all the flowers fit for making into garlands,) says—"The violet (ἴον) was originally given by some Ionian nymphs to Ion."

And in the sixth book of his History of Plants, Theophrastus says that the narcissus is also called λείριον; but in a subsequent passage he speaks of the narcissus and λείριον as different plants. And Eumachus the Corcyrean, in his treatise on Cutting Roots, says that the narcissus is also called acacallis, and likewise crotalum. But the flower called hemerocalles, or day-beauty, which fades at night but blooms [Pg 1089] at sunrise, is mentioned by Cratinus in his Effeminate People, where he says—

Concerning the ground thyme, Theophrastus says—"The people gather the wild ground thyme on the mountains and plant it around Sicyon, and the Athenians gather it on Hymettus; and other nations too have mountains full of this flower, as the Thracians for instance." But Philinus says that it is called zygis. And Amerias the Macedonian, speaking of the lychnis in his treatise on Cutting up Roots, says that "it sprang from the baths of Venus, when Venus bathed after having been sleeping with Vulcan. And it is found in the greatest perfection in Cyprus and Lemnos, and also in Stromboli and near mount Eryx, and at Cythera."

"But the iris," says Theophrastus, "blooms in the summer, and is the only one of all the European flowers which has a sweet scent. And it is in the highest beauty in those parts of Illyricum which are at a distance from the sea." But Philinus says that the flowers of the iris are called λύκοι, because they resemble the lips of the wolf (λύκος). And Nicolaus of Damascus, in the hundred and eighth book of his History, says that there is a lake near the Alps, many stadia in circumference, round which there grow every year the most fragrant and beautiful flowers, like those which are called calchæ. Alcman also mentions the calchæ in these lines:—

And Epicharmus, too, speaks of them in his Rustic.

29. Of roses, says Theophrastus in his sixth book, there are many varieties. For most of them consist only of five leaves, but some have twelve leaves; and some, near Philippi, have even as many as a hundred leaves. For men take up the plants from Mount Pangæum, (and they are very numerous there,) and plant them near the city. And the inner petals are very small; for the fashion in which the flowers put out their petals is, that some form the outer rows and some the inner ones: but they have not much smell, nor are they of any great size. And those with only five leaves are the most fragrant, and their lower parts are very thorny. But the most fragrant roses are in Cyrene: on which account the perfumes made there are the sweetest. And in this [Pg 1090] country, too, the perfume of the violets, and of all other flowers, is most pure and heavenly; and above all, the fragrance of the crocus is most delicious in those parts." And Timachidas, in his Banquets, says that the Arcadians call the rose εὐόμφαλον, meaning εὔοσμον, or fragrant. And Apollodorus, in the fourth book of his History of Parthia, speaks of a flower called philadelphum, as growing in the country of the Parthians, and describes it thus:—"And there are many kinds of myrtle,—the milax, and that which is called the philadelphum, which has received a name corresponding to its natural character; for when branches, which are at a distance from one another, meet together of their own accord, they cohere with a vigorous embrace, and become united as if they came from one root, and then growing on, they produce fresh shoots: on which account they often make hedges of them in well-cultivated farms; for they take the thinnest of the shoots, and plait them in a net-like manner, and plant them all round their gardens, and then these plants, when plaited together all round, make a fence which it is difficult to pass through."

30. The author, too, of the Cyprian Poems gives lists of the flowers which are suitable to be made into garlands, whether he was Hegesias, or Stasinus, or any one else; for Demodamas, who was either a Halicarnassian or Milesian, in his History of Halicarnassus, says that the Cyprian Poems were the work of a citizen of Halicarnassus: however, the author, whoever he was, in his eleventh book, speaks thus:—

And this poet appears also to have been acquainted with the use of garlands, when he says—

31. Nicander also, in the second book of his Georgics, gives a regular list of the flowers suitable to be made into garlands, and speaks as follows concerning the Ionian nymphs and concerning roses:—