[Footnote 7: "Recti illi faciunt, rectæ contra istæ patiuntur alteri,

nempe insilientes, alteræ vero dorso impositos admittentes. Tu a me

petis, ut unà recumbam, idque nuda? Atqui illas me, licet vestibus

amicta, quanto aunt hirsutiores? Paret Daphnis, et concumbens cum eadem

jacuit; nesciusque quidquam eorum agere, quorum gratiâ tanta libidinis

impetu concitabatur, illam erigit, et a tergo hircos imitande illi

adhæsit."]

[Footnote 8: Saltus hi longe illis dulciorea; habent enim longieris

temporis voluptatem.]

[Footnote 9: "Edocta eum ad patrandum non solum fortem esse, verum

etiam libidine turgere, ab reclinatione in latus factâ, ipsum erexit,

seque tum perite substernens, ilium ad viam duci quæsitam direxit;

deinde non ultra peregrinum ipsum circumduxit, ipsa natura, quod porro

agendum restabat, docente."]

[Footnote 10: "Jacebit haud secus ac vulnerata, multo manens

sanguine.--Verum non est quod cruorem timeas; sed quando illam

persuaseris, ut tibi morem gerat, tunc tu illam in hunc adducit locum,

ubi, si forté clamaverit, nemo audiat, si lacrimata fuerit, nemo

videat, si cruore fœdata fuerit, fonte se abluat."]

[Footnote 11: "cavens, ne vel illa veluti hoste conspecto clamaret,

vel tanquam dolore affecta fleret, vel sanguine fœdaretur tanquam

contrucidata. Non ità dudum namque periculum fecerat ipse, à Methymnæis

plagis affectus: ideoque à sanguine abhorrebat, sanguinemque de solo

vulnere sequi opinabatur."]

[Footnote 12: κελευστής,(in Latin, Hortator or Portusculus) an officer

in a ship who gave the signal to the rowers, that they might keep time

in rowing. The same name was also given to the pole or hammer, by the

striking of which he regulated the motion of the oars.

"mediæ stat margine puppis,

Qui voce alternos nautarum temperet ictus,

Et remis dictat sonitum, pariterque relatis

Ad sonitum plaudat resonantia cœrula tonsis."

Silius Italicus, VI. 360.

See Æsch Persæ. 388.]

[Footnote 13: See Ovid, Met. iii. 356, for the legend of Echo and

Narcissus.]

[Footnote 14: There is a painting, by Sir Joshua Reynolds, which

represents Venus as chiding Cupid for learning arithmetic.]

[Footnote 15: See Theocritus. Idyll xxvii.]

[Footnote 16:

"This is the prettiest low-born lass, that ever

Ran on the green-sord; nothing she does or seems

But smacks of something greater than herself,

Too noble for this place."--Winter's Tale.

]

[Footnote 17: £122 18s. 4d.]

[Footnote 18: Tριβόλος--a corn-drag, consisting of a thick and

ponderous wooden board, armed underneath with pieces of iron, or sharp

flints, and drawn over the corn by a yoke of oxen, either the driver or

a heavy weight being placed upon it, for the purpose of separating the

grain and cutting the straw.--Dict. of Greek and Rom. Antiq. See Virg.

Georg. i. 164.]

[Footnote 19: μνᾶσθαι νυμφιόν--the verb μναόμαι is properly employed

only with reference to the woman, signifying to woo to wife.]

[Footnote 20: Lamon appears to have been the ἐπίρoπos, or bailiff upon

his master's estate.]

[Footnote 21: Ταρσοὶ--flat wicker baskets for making and stowing away

cheeses.

"Ταρσοὶ μὲν τυρῶν βρῖθον."--Odyss. ix. 219.

.... "His strainers hung with cheese

Distended."...--Cowper.

"Ταρσοὶ δ' ὑπερσχθἐες αἰεὶ."--Theoc. Idyll. 37.

"My cheeses fail not in their hurdled row."--Chapman.

Λ passage in Ovid illustrates the process of cheese-making:--

.... "Veluti concretum vimine querno

Lac solet; utve liquor rari sub pondere cribri

Manat, et exprimitur per densa foramina spissus."

Met. xii. 434

]

[Footnote 22:

.... "Is not love a Hercules,

Still climbing trees in the Hesperides?"--Shakspeare.

]

BOOK IV.

One of Lamon's neighbours, who was a fellow serf under the same lord,

called in his way from Mitylene, and informed him that their master

intended coming just before the vintage, to see whether the incursion

of the Methymnæans had done any damage to his lands. The summer was

now closing, and autumn approaching very fast; Lamon, therefore,

immediately began to put the house in such order as might, in every

respect, please his master's eyes. He cleansed the fountains, that the

water might be pure; carried the manure out of the yard, that the smell

might not be offensive; and trimmed his garden, that all its beauty

might be seen.

His garden was indeed a beautiful one, and laid out in a princely

style. It was situated on high ground, and was five hundred feet

in length, while in breadth it contained four acres, so that one

might have supposed it an extensive plain. In it were all kinds of

trees,--the apple, the myrtle, the pear, the pomegranate, the fig,

the olive, which grew here in perfection. On one side of this garden

was a lofty vine, whose branches, laden with blackening grapes, were

suspended above the apple and pear trees, as if vying with them in

the show of fruit. Such were the cultivated trees. There were also

cypresses, laurels, planes, and pines, over which an ivy instead of

a vine stretched out her branches, with berries in size and colour

resembling grapes.

The fruit-trees occupied the interior space. Those which did not bear

fruit were ranged on the outside, serving the purpose of an artificial

fence; and the whole was inclosed by a slight hedge. All were placed

in a strict and regular order,[1] so that their trunks were perfectly

distinct one from the other, but at a certain height their branches

met, and intermingled their leaves with a regularity which, though the

work of nature, appeared to be the effect of art. Here were also beds

of various flowers, some of which were cultivated plants, and some the

spontaneous production of the soil. The rose bushes,[2] hyacinths, and

lilies had been planted by the hand of man, the violets, the narcissus,

and the pimpernel sprang naturally from the ground. There was shade for

summer, flowers for spring, fruits for autumn, and for all seasons of

the year enjoyment.

From this garden was to be had a fine view of the plains with the herds

and flocks which grazed upon them; as well as of the sea, and of the

ships, as they were sailing along, so that the prospect was no small

portion of the beauty of the place. Exactly in the middle there was a

temple and an altar, dedicated to Bacchus. An ivy encircled the altar,

and a vine extended its branches round the temple; on the interior

the events in the history of the god were represented. The delivery

of Semele, Ariadne sleeping, Lycurgus fettered, Pentheus torn in

pieces,[3] the victories over the Indians, and the metamorphosis of the

Tyrrhenian sailors. On all sides were Satyrs and Bacchantes dancing.

Nor was Pan omitted; he was represented sitting upon a rock, and

playing upon his pipe an air intended equally to regulate the motions

of the men as they trod the grapes, and of the women as they danced.

Such was the garden, which Lamon was busy in getting into order,

cutting away dead wood, and raising the branches of the vines. He

crowned the statue of Bacchus with flowers, he conducted water from

the fountain discovered by Daphnis, for the flowers, which was used

exclusively for them, and was called Daphnis's Fountain. Lamon also

charged the youth to get his goats into as good condition as possible,

since their master would certainly visit and examine them after his

long absence from the farm. Upon this head Daphnis felt confident that

he should be praised; for the herd, which he had received in charge,

was increased twofold: not one of them had been seized by a wolf, and

they were already fatter than sheep. Wishing to do everything which

might render his master favourable to his marriage, he exerted all his

care and activity, driving them to pasture very early, and returning

very late, leading them to the water twice every day, and choosing for

them the richest pastures. He also took care to provide fresh bowls,[4]

many new milk-pails, and larger cheese-racks. Such was his attention

to his goats, that he even oiled their horns, and curried their hair,

and they might have been supposed to be the sacred herd of Pan. Chloe

shared in all his toil, neglecting her own flock, that she might be of

greater assistance to him, which caused Daphnis to attribute the beauty

of his herd entirely to her.

While occupied in this manner, a second messenger came from the city,

with orders for them to get in their vintage as soon as possible; he

said he should remain there until they had made some of the new wine,

after which he should return to Mitylene, and bring their master, at

the end of the vintage season. Lamon and his family received Eudromus,

the runner (for his name was derived from his employment) with a hearty

welcome, and immediately began to strip the vines, to put the grapes

in the vats, and the must in the casks; reserving some of the finest

clusters with their branches, in order that those also who came out of

the city might form some idea of the vintage, and its pleasures.

Before Eudromus departed, Daphnis made him various presents, and

in addition such as are usually given by a goat-herd, such as some

well-made cheeses, a young kid, a white shaggy goat-skin for him to

wear when running on errands in the winter, and many things besides. He

was greatly pleased with Daphnis and embraced him, promising to speak

favourably of him to his master: with these friendly feelings he set

out. Daphnis and Chloe were in a state of great anxiety. She felt no

small fear when she reflected that a youth hitherto accustomed to see

only his goats, the mountains, his fellow-labourers in the fields,

and herself, was for the first time soon to behold his master, whom

he had but recently known even by name. She was anxious to know how

he would conduct himself in the presence of his betters; her mind was

also filled with agitation respecting their marriage, fearing lest all

their expected happiness might prove but a dream. Frequently did she

and Daphnis kiss, and frequently did they cling in embraces as close as

though they grew together;[5] yet their kisses were alloyed by fear,

and their embraces partook of sadness, as if afraid of the actual

presence of their master, or as if endeavouring to avoid his eyes.

The following addition to their present troubles likewise took place.

There was a certain Lampis, a herdsman of overweening disposition; he

also had been asking Chloe in marriage of Dryas, and had made many

handsome presents to promote his chance of success. Being well aware,

that if the master of the estate should give his consent, Daphnis would

obtain her for his bride, he resolved to plan some scheme for setting

Lamon's family at variance with their master; and knowing that the

latter was particularly fond of a garden, he determined to injure it

and destroy its beauty. He was aware that should he venture to cut down

the trees, the noise would betray him, he determined therefore to vent

his rage against the flowers, so waiting till it was dark, he climbed

over the hedge, and like a wild-boar, rooted up some, broke others, and

trampled upon every flower. Having done this, he went away unobserved.

When Lamon came the next morning he was about to water his flowers with

the streams which had been conducted from the fountain, but seeing the

whole spot laid waste, and the damage of such a kind as some determined

enemy or spiteful thief would have committed, he rent his clothes, and

called loudly upon the gods, so that Myrtale threw down what she had

in her hands, and ran out; while Daphnis, who was driving his herds to

pasture, hurried back; and when they saw what had taken place, they

uttered a loud shriek, and burst into tears.

It was in vain to lament the loss of their flowers, but they wept

from dread of their master's anger; and had any stranger passed by he

would have wept also, for the whole garden was dismantled: nothing

remained but trampled clay The few flowers which here and there had

escaped destruction showed by their brilliant hues how beautiful the

garden must have been when in perfection. Νumbers of bees rested upon

them, and with incessant buzzing seemed to lament their fate. Lamon,

in his consternation, thus broke forth: "Alas! for my rose bushes,

how are they broken! Alas! for my violets, how are they trodden under

foot! Alas! for my narcissuses and hyacinths, which some mischievous

villain has rooted up! The spring will return, but they will not put

forth their buds! The summer will come, but they will not be in their

full bloom! The autumn will arrive, but they will crown no one with

garlands! And you, my protector, Bacchus, did not you deign to pity the

flowers, among which you dwell, which daily you behold, and with which

I have so often crowned your brows? How can I show this garden to my

lord? When he sees it, what will be his feelings? He will hang his old

servant, like a second Marsyas, on one of those pines:--and perhaps he

will hang Daphnis, attributing the destruction of it to his goats!"

They ceased weeping for the flowers, and now wept for themselves. Chloe

shed tears at the idea of Daphnis being hanged, and prayed that their

master might never come. She passed days of wretchedness, fancying she

saw Daphnis already suffering under the scourge.

Night was approaching when Eudromus returned, and informed them that

their master would be with them in three days' time, but that his son

would arrive next morning. They now began to deliberate what was to be

done respecting the misfortune which had happened, and took Eudromus

into their councils. Feeling a friendship for Daphnis, he advised them

to relate the whole affair to their young master on his first arrival;

he was his own foster-brother; on which account he had no small

interest with him, and he promised to assist them in the matter.

On the following day they did as he had recommended. Astylus came on

horseback: a fawning parasite, who always accompanied him, rode by

his side. The former was but beginning to be bearded, but the chin

of Gnatho had long since felt the razor's edge. Lamon, together with

Myrtale and Daphnis, came out to meet them, and falling at his young

master's feet, besought him to have mercy upon an unfortunate old man,

and to avert his father's anger from one who was not to blame in any

respect; at the same time relating to him all particulars. Astylus

listened with great commiseration, and when he came to the garden, and

saw the havoc which had been committed, he promised to plead their

excuse with his father by laying the fault on his own horses, which,

he would say, had been tethered there, but having become restive, had

broken loose, and had trampled down, and destroyed the flowers.

Lamon and Myrtale invoked upon him every blessing. Daphnis, moreover,

brought him as presents some kids, some cheese, some birds with their

young, some vine-branches covered with grapes, and some apples still

hanging on their boughs. Among his other gifts he presented some

fragrant Lesbian wine, very choice in flavour.

Astylus expressed himself pleased with the offerings of Daphnis, and

immediately betook himself to hare hunting, as was natural in a young

man abounding in wealth, nursed in luxury, and who had come into the

country merely for some change in his amusements.

Gnatho[6] being a fellow whose whole science consisted in eating and

drinking to excess, and who was nothing, in fact, but a compound of

gluttony, drunkenness, and sensuality,[7] had narrowly watched Daphnis

as he was offering his presents. He was naturally fond of male beauty,

and never having seen any one so handsome, even in town, he determined

to make an attempt upon Daphnis, thinking easily to gain over a mere

shepherd youth. Having formed this determination, instead of going to

hunt with Astylus, he proceeded to the spot where Daphnis was feeding

his flock, under pretence of looking at the goats, but in reality to

gaze upon their master. In order to gain his goodwill, he began by

praising the appearance of the animals, and requested him to play a

pastoral tune upon his pipe, adding, that by his influence he could

soon obtain his freedom. Having in this manner put him at his ease, he

watched his opportunity, and when Daphnis was driving home his herd at

night, he ran up and kissed him, and then went on to make proposals to

him.[8] For some time the youth did not understand his meaning, but

when at last he did, he laid him prostrate with a blow; for he was

in liquor, and hardly able to stand; and then left him sprawling, in

need not of a boy whose beauty he might admire, but of a man to pick

him up and lead him home. For the time to come Daphnis would hold

no more communication with him, but constantly changed the place of

pasturage for his goats, avoiding him, but keeping close to Chloe. Nor,

to say the truth, was Gnatho very eager to renew his acquaintance,

having found by personal experience that he was not only handsome in

countenance but stalwart in arm; nevertheless he determined to watch

for an opportunity of speaking to Astylus about him, and flattered

himself that he should easily obtain him as a gift from a young man who

was always ready to give largely, and upon all occasions.

Just then he could not carry out his plans, for Dionysophanes and

Clearista arrived; and not small was the stir caused by their train

of male and female servants, and their sumpter horses. Dionysophanes

was of middle age,[9] but tall and handsome; and one who would not

suffer by comparison even with far younger men. In riches he had not

many equals, in virtues he had none. On the first day of his arrival

he sacrificed to the deities who preside over the country,--to Ceres,

to Bacchus, to Pan, and to the Nymphs, and caused to be prepared

one common bowl for all present.[10] During the following day he

inspected Lamon's labours, and when he saw the fields well ploughed,

the flourishing condition of the vines, and the beauty of the garden

(for Astylus had taken the blame about the flowers on himself), he was

very much delighted, praised Lamon highly, and promised to give him his

freedom. After going over the farm, he went to see the herds, and him

who tended them.

Chloe fled to the woods: she was ashamed and frightened at the thought

of appearing before so many strangers. Daphnis, however, stood still:

he had on a shaggy goat-skin, a new scrip was suspended from his

shoulder; in one hand he held some fresh cheeses, and with the other,

two sucking kids. If ever Apollo tended the herds of Laomedon, his

appearance must have been like that of Daphnis now. He did not say a

word, but covered with blushes, hung down his head, and presented his

offerings.

"This, Master (said Lamon), is the young man who has taken care of

your goats. Fifty female, and two male goats were the number which I

received from you: this youth has increased the former to a hundred,

and the latter to ten. Observe how sound are their horns, how fat and

long-haired they are in body. He has even made them musical; for all

their movements are regulated by the pipe."

Clearista, who was present, and heard what was said, expressed a wish

to see a proof of what he asserted, and desired Daphnis to pipe to

his goats in his usual manner, promising him for his pains a tunic,

a cloak, and a pair of sandals. Daphnis disposed the company in a

semi-circle; then standing under the shade of a beech-tree, he took

his pipe from his scrip, and breathed into it very gently. The goats

stood still, merely lifting up their heads. Next he played the

pasture-tune,[11] on which they all put down their heads, and began to

graze. Now he produced some notes, soft and sweet in tone:--at once all

his herd lay down. After this he piped in a sharp key, and they ran

off to the wood, as if a wolf were in sight. Within a short interval

he played the recall, and immediately issuing from their covert, they

ran to his very feet. Few domestic servants will be seen to obey their

master so readily: all the company were astonished at his skill, but

more particularly Clearista, who reiterated her promise of giving a

reward to the handsome goatherd, who had shown such skill in music.

The party, returning to the farm, went to dinner, and sent Daphnis a

portion from their own table.

Daphnis shared the dainties with Chloe, and was delighted with the

flavour of city cookery, and felt very sanguine of obtaining his

master's consent and so of succeeding in his marriage.

Gnatho, still more captivated by this display of Daphnis's skill,

and reckless of life unless he could effect his purpose, watched for

Astylus as he was walking in the garden, and leading him to the temple

of Bacchus, began to kiss his feet and hands.

Upon Astylus inquiring why he did this, urging him to speak out, and

promising to grant his request, he replied, "It is all over with your

old friend Gnatho; I who once cared only for the table; I who used to

swear that nothing was better than generous old wine, and that your

city cooks were better than all the comely youths of Mitylene,--now can

find nothing handsome excepting Daphnis. I no longer relish, nor even

taste the choice dishes which are daily prepared in such abundance,

flesh, fish, and pastry; but would willingly be transformed into a goat

and browse on grass and leaves, if only I could listen to the pipe of

Daphnis, and be under his charge. Shew yourself then, my preserver, and

enable me to triumph in my suit; if you refuse, I swear by Bacchus,

that I will seize a dagger, and after eating until I can eat no longer,

will stab myself before the door of Daphnis, and then you will no

longer be able to call me your sweet Gnatty,[12] as you are used to to

do." The good-natured young man, who was no stranger to the power of

love, moved by his blandishments and tears, promised to ask Daphnis of

his father, under pretence of requiring him for a slave, but in reality

to be the favourite of Gnatho. Then wishing to put him in good spirits

he jokingly asked whether he was not ashamed of taking a fancy to a son

of Lamon, a common goatherd; at the same time mimicking a feeling of

disgust at rank and goatish smells.

Gnatho, who was well schooled in the love-tales of mythology,

which he had heard at the tables of luxurious profligates, began

to discourse very learnedly of the matters relating to himself and

Daphnis.--"Lovers, my master, are not over nice; wheresoever they see

beauty, they own its influence and succumb to it; some have fallen in

love with a tree, some with a river, others with a wild beast,--now

who would not commiserate a lover who stood in dread of the object of

his love? I, however, am captivated by one who though a slave in his

condition, is worthy of being a freeman as regards his beauty.

"His hair[13] is like the hyacinth, and his eyes sparkle under his

eye brows like gems set in a golden ring, his face is suffused with a

rosy hue of health, his mouth displays teeth as white as ivory. Who

would not wish to snatch a kiss from such a mouth? In taking a fancy

to a shepherd I do but imitate[14] the gods,--Anchises kept oxen and

yet captivated Venus,--Branchius was a goatherd and Apollo loved him.

Ganymede was a shepherd and was snatched away by Jupiter. Let us not

think lightly of a youth, whose very goats obey him as though they were

in love with him; and let us be thankful to the eagles for leaving such

an impersonation of beauty upon earth." Astylus laughed heartily at

hearing him talk thus, and saying that love made folks great orators,

promised to take an opportunity of mentioning the subject of Daphnis

to his father. Eudromus overheard their conversation, and immediately

gave information of it to Daphnis and Lamon. He loved the young man

because of his amiable disposition, and could not bear to think that so

much beauty and worth should be subjected to Gnatho's drunken humours.

Daphnis in his alarm determined either to fly from the country, taking

Chloe with him, or to destroy himself and Chloe at the same time.

Lamon upon his part called Myrtale out of the house, and exclaimed,

"Ο my dear wife, we are undone. It is time for us to discover what we

have so long concealed. Our goats and all belonging to us will it is

true now be deserted; but I swear by Pan, and the Nymphs, that even

supposing I am myself to be left like an old ox in the stall (as the

saying is), I will no longer keep the history of Daphnis a secret. I

will tell how and where I found him exposed, I will explain how he was

nursed, and will shew the tokens, which were placed with him. That

rascally Gnatho shall know, to what manner of youth he, vile as he is,

has taken a liking!--Take care to have everything in readiness!"

Having formed this resolution, they went into the house again. Astylus,

in the mean time, proceeding to his father, when he happened to be

disengaged, begged his permission to take Daphnis home with them on

their return, alleging, that so beautiful a youth was too good for

his present rustic situation, and would very soon under Gnatho's care

acquire the polish of city manners. His father willingly complied with

his request, and sending for Lamon and Myrtale, communicated to them

as good news, that Daphnis would henceforth wait upon Astylus instead

of tending goats, at the same time promising them two goatherds to

supply his place. It was then, as the attendants were crowding round,

and rejoicing to hear that they were to have among them so handsome

a fellow-slave, that Lamon, having requested leave to speak, thus

addressed his master. "Be pleased, master, to listen to an old man and

hear the truth. I swear by Pan and the Nymphs, that I will not utter

anything which is false.--I am not the father of Daphnis, nor was

Myrtale so fortunate as to be his mother. The parents of this youth,

whoever they were, exposed him in his infancy; perhaps, because, they

had already more children than they knew how to maintain. I found him

lying on the earth, and one of my she-goats nursing him. When she

died, I buried her in the border of my garden, feeling a regard for

her, inasmuch as she had done a mother's duty. I confess having found

various tokens with the infant, which I still preserve; for they prove

him to be born to a higher station than that which he now fills with

me. I am not so high-minded as to slight the offer of his being an

attendant on Astylus--an excellent servant to a virtuous and excellent

master: but I cannot bear the idea of his being a sport for the drunken

hours of Gnatho, who would fain take him to Mitylene, that he may be

abused."

Lamon at the conclusion of this speech burst into tears. Gnatho began

to bluster, and threatened to strike him, but Dionysophanes sternly

frowning, ordered him to be silent; and again interrogating Lamon,

urged him to tell the truth, and not to invent a tale merely to keep

his son at home.--When Lamon continued unshaken in his assertions,

called upon the gods to be his witnesses, and professed his readiness

to submit to torture, should he be uttering a falsehood; his master,

in the presence of Clearista, who sat by him, began to test the

probability of the tale, as follows. "What motive can Lamon have to

tell a falsehood, when two goatherds are offered him in lieu of one?

How could a plain rustic possibly invent such a tale?--Besides, is it

not altogether unlikely that such an old man and such a plain old woman

can be the parents of so handsome a son."

He determined to rest no longer upon mere conjectures, but to examine

the tokens, and to see whether they bespoke an illustrious birth.

Myrtale had gone to fetch them, for they were preserved in an old bag.

Dionysophanes was the first to examine them, and when he beheld the

purple mantle, the golden clasp, and little sword with the ivory hilt,

he exclaimed, Lord Jupiter! and called to Clearista to come and look

at them.--When Clearista beheld them, she uttered a loud shriek, and

cried out, "The friendly Fates, are not these the very things, which we

exposed with our little one, when we sent Sophrosyne to leave him in

this part of the country! they are none other, they are the very same,

my husband! the child is ours. Daphnis is your son, and he has been

tending his own father's flock."

Before she had done speaking, and while Dionysophanes was kissing the

tokens and shedding tears of joy, Astylus, who now understood that

Daphnis was his brother, threw off his cloak, and ran through the

garden to give him the first salute. When Daphnis saw Astylus running

towards him, followed by many others, and heard them calling out his

own name, he thought they were coming to seize him and carry him off by

violence. Accordingly he threw down his scrip, and his pipe, and ran

towards the sea with the determined resolution to throw himself into it

from the top of a high rock: and perhaps (strange to say!) his being

found would have proved the occasion of his being lost for ever, had

not Astylus perceiving the occasion of his alarm, called out, "Stop,

stop, Daphnis, I am your brother: and they, who have hitherto been your

masters, are now your parents. Lamon has just now given us the whole

account of the she-goat, and has shewn us the tokens, which were found

with you! look back! see! with what cheerful and smiling faces they are

coming towards you! Brother, let me have the first kiss. I swear by the

Nymphs, I am not deceiving you."

Not without hesitation was Daphnis induced after this solemn assertion

to pause, and wait for Astylus, whom he received with a kiss. While

they were embracing, his father and mother with Lamon and Myrtale and

all the men and maid servants came thronging up, threw their arms round

him, and kissed him with tears of joy. Daphnis affectionately saluted

his father and mother before the rest and as though he had long known

them, clasped them to his breast, and would not disengage himself from

their embrace:--so soon does natural affection assert her rights.

For a time even Chloe was almost forgotten. After returning to the

farm, and putting on a costly dress, he sat down by his real father,

who spoke to the following effect.

"My children, I married when very young; and in a short space of time

became as I considered myself a very fortunate father. First a son

was born to me, next a daughter, and then you, my Astylus. I thought

my family now large enough, for which reason I exposed Daphnis, the

boy who was born in addition to the others, placing with him these

ornaments, not as tokens, but to serve as funeral weeds.--Fortune had

different plans in view.--My eldest son and daughter died of the same

disease in one day: but the providence of the gods has preserved you,

Daphnis, that we might have an additional stay in our old age.--Do not

bear ill will towards me, from the remembrance of my having exposed

you; for I did not do so with a willing mind, nor do you, Astylus,

feel grieved that you will now have a part only, instead of the whole

of my estate; for to a wise man no wealth is more valuable than a

brother. Love each other;--and as for wealth you shall be able to vie

even with princes. I shall leave to you extensive lands, a number of

dexterous servants, stores of gold and silver, and whatever else forms

the possession of the prosperous. Only this particular estate I reserve

for Daphnis, with Lamon and Myrtale, and the goats which he himself has

tended."

Before he had finished speaking, Daphnis sprang from his seat, and

said, "Father, you very seasonably remind me of these matters. I will

go and lead my goats to water, they must now be thirsty, and are no

doubt waiting to hear my pipe, while I am sitting here." Every one

laughed at hearing the master so willing to be still the goatherd. One

of the servants was sent in place of Daphnis to tend the herd; while he

and the rest of the company, after sacrificing to Jove the preserver,

sat down together to a banquet. Gnatho was the only one who did not

come to the entertainment; for being under great alarm, he remained all

day and night in the temple of Bacchus, as a suppliant.

The report that Dionysophanes had found his son, and that Daphnis the

goatherd was now master of the estate, having soon spread abroad, early

the next morning numbers flocked to the cottage from various parts

with congratulations to the youth and gifts to the father.--Dryas the

foster-father of Chloe was among the first who arrived.

Dionysophanes kept them all, after sharing of his joy, to partake of an

entertainment. Store of wine was provided, abundance of wheaten bread,

wild fowl, sucking pigs, and sweets of various kinds, and many victims

were sacrificed to the country's deities. Daphnis collected all his

pastoral equipments, and distributed them in separate offerings to the

gods. To Bacchus he presented his scrip, and coat of skin. To Pan his

pipe and transverse-flute. To the Nymphs his crook, and the milkpails,

which he had made with his own hands. The happiness arising from our

wonted condition is however so much greater than that which springs

from unexpected good fortune, that he could not refrain from tears

when parting with each offering. He could not suspend his milkpails in

the grotto without once more milking into them: nor his coat of skin

without once more putting it on: nor his pipe without once more playing

on it. He kissed each of them in turn; he talked to his goats and

called them by their names; he drank from the fountain because he had

so often done so in company with Chloe.--Still he did not yet venture

to declare his love, but waited for a favourable opportunity.

While Daphnis was engaged in these religious ceremonies, the following

circumstances befel Chloe. She was sitting weeping and watching her

flock, and exclaiming (as was natural) "Daphnis has forgotten me. He is

dreaming of some wealthy match. To what purpose did I make him swear by

his goats instead of by the Nymphs? he has deserted the former as well

as me; nor even when sacrificing to the Nymphs and to Pan, has he had

any desire to see his Chloe. Perhaps among his mother's waiting women,

he has seen some girl preferable to me. May he be happy! As for me I

shall not survive it."

While she was giving utterance to these thoughts, Lampis the herdsman

with a band of rustics suddenly came up and seized her. He conceived

that Daphnis would no longer marry her, and that Dryas would be well

content to have him as a son-in-law. While she was being borne off

with tears and shrieks, some one who had witnessed the transaction,

hastened to inform Nape: Nape informed Dryas, and Dryas communicated

it to Daphnis. Distracted at the intelligence, afraid to explain the

circumstance to his father, and unable to restrain his own emotions, he

betook himself to the outer garden-walk and there vented his grief:--

"What an unhappy discovery of parentage, is mine! How much better

would it have been for me still to tend my herds! How much happier was

I, when a slave! then I could behold my Chloe!--but now, Lampis has

carried her away; this very night, perhaps, she will be his wife! In

the mean time I am here, drinking and feasting, and have to no purpose

sworn by Pan, by my goats, and by the Nymphs."

These words were overheard by Gnatho, who was lurking in the garden; he

considered it a good opportunity for effecting a reconciliation with

Daphnis. Assembling some youths, who waited upon Astylus, he pursued

Dryas, whom he desired to conduct them to the place where Lampis dwelt.

They overtook him just as he was dragging Chloe into his house, rescued

her from him, and gave the country-fellows, his companions, a sound

drubbing. He was very desirous also to seize and bind Lampis, and bring

him back like a prisoner of war, but the fellow was too much for him

and ran away.

Having accomplished this exploit, he returned just as night was coming

on. Dionysophanes had already retired to rest; but finding Daphnis

still up and weeping in the garden, presented Chloe to him, and gave

him an account of the whole adventure, beseeching him to bear no

ill-will, but to retain him in his service, in which he would prove

himself of use, and not to banish him from his father's table, which

would deprive him of his bread. When Daphnis saw Chloe, and once more

had her in his possession, he forgave Gnatho, because of his good deed,

and began to apologize to the maiden for his neglect.

Upon holding a consultation, Daphnis at first resolved to marry Chloe

privately, and to keep her in concealment, making no one but her own

mother acquainted with the matter; Dryas would not concur in this plan,

he was for communicating every thing to Daphnis's father, and himself

undertook the task of obtaining his consent. Accordingly, taking the

tokens with him in his scrip, he went the next day to Dionysophanes and

Clearista, who were sitting in the garden, in company with Astylus and

Daphnis; silence ensued upon his appearance, when he addressed them

thus:--

"The same necessity, which influenced Lamon, now urges me to publish

circumstances, which hitherto have remained secret. I am not Chloe's

father; nor was she in the first instance brought up by me. Other

persons were her parents, and when lying in the grotto of the Nymphs, a

ewe became her nurse. I saw this myself, to my astonishment, and under

the power of this feeling, I adopted her. Her beauty confirms what I

say; for she does not resemble either me or my wife. These tokens,

which I likewise found with her, prove the truth of my assertion,

for they are too valuable to belong to any shepherd. Examine them,

endeavour to find out the maiden's relatives, and perhaps she will

prove worthy of your son."

This last expression was not thrown out undesignedly by Dryas: nor

was it heard heedlessly by Dionysophanes, who turning his eyes upon

Daphnis, and observing him turn pale, while a tear stole down his

cheeks, easily discovered the youth's love. Moved more by regard for

his own child than by any concern for the unknown maiden, he weighed

the words of Dryas with great attention. After viewing the tokens

produced before him, the gilt sandals, the anklets, and the head-dress,

he called Chloe to him, and bid her take courage, for she had already

got a husband, and most probably would soon discover her real father

and mother. Clearista now took her, and dressed her as became the

intended wife of her son. Dionysophanes, in the mean time, retired

apart with Daphnis, and inquired whether she was still a virgin; and

upon his declaring that nothing had passed between them, beyond kisses

and vows: pleased with their mutual oaths of fidelity, he made them

join the banquet.

Now might it be seen what beauty is when set off by the accessories

of ornament, Chloe when richly dressed, with her hair braided, and

her face resplendent from the bath, appeared to all so much more

beautiful than before, that Daphnis himself could hardly recognize her.

Any spectator, even without knowing anything about the tokens, would

have sworn that Dryas could not be the father of so fair a maiden.

Nevertheless he was invited to the feast, where he and Nape, with Lamon

and Myrtale for their companions, reclined on a separate couch.

On the following day victims were again sacrificed to the gods; bowls

were prepared, and Chloe suspended her pastoral equipments--her pipe,

her scrip, her cloak of goat-skin, and her milkpails. She also mingled

wine with the waters of the fountain in the grotto, because she had

been suckled near it, and had so often bathed there, then she crowned

with flowers the ewe's grave, which Dryas pointed out to her. She, too,

piped once more to her flock, and having done so, prayed the Nymphs

that her parents might prove worthy of the union of Daphnis and herself.

When the party had had enough of their rural festivities, they

determined upon returning to the city, in order to try and discover

Chloe's parents, and no longer to defer the marriage. By break of day

the next morning they were prepared for their journey. Before their

departure they made Dryas a present of another three thousand drachmas;

with liberty to reap half the corn, and gather half the grapes annually

for his own use; they likewise gave him the goats, goatherds, four yoke

of oxen, and some winter garments; his wife also was presented with her

freedom.

After this they took the road to Mitylene, travelling in grand style

with horses and carriages. They arrived at the city by night, and so

for the time escaped the notice of the citizens; but early the next

day the doors were surrounded by multitudes of men and women. The

men congratulated Dionysophanes on having found his son, the more

particularly when they saw his beauty. The women gave Clearista joy at

bringing with her not only her son, but likewise an intended bride.

Chloe excited the admiration even of the women, displaying as she did,

charms which could not be surpassed. The whole city was in a bustle

on account of the youth and the maiden, predicting already that the

marriage would be a happy one, and wishing that the parents of the

maiden might prove to be of a rank worthy of her beauty. Many of the

richest ladies prayed the gods that they might be reputed to be the

mothers of so much loveliness.

Dionysophanes, fatigued with excess of anxious thought, fell into

a deep sleep, during which he saw the following vision. The Nymphs

appeared to be requesting the god of love at length to grant them his

consent to the celebration of the marriage. Slackening the string

of his bow, and placing it by the side of his quiver, he addressed

Dionysophanes, bidding him to invite those of highest rank of Mitylene

to a banquet, and when he had filled the last goblet, to exhibit

the tokens before each of them, and then to commence the hymeneal

song. After what he had seen and heard, Dionysophanes arose in the

morning, and ordered a magnificent feast to be prepared, in which

all the delicacies which the sea, the earth, the lakes, and even the

rivers could produce, were to be collected together. All the chiefs

of Mitylene were his guests. When night was come, and when the goblet

was filled from which to pour out the libation[15] to Mercury, a slave

brought forward the ornaments in a silver vase, and holding them in his

right hand carried them round, and displayed them to all the visitors.

No one acknowledged them, till Megacles, who, on account of his age,

was honoured with the highest couch, recognising them, cried out with a

loud and animated voice,--"What do I see! what has been the fate of my

daughter! is she indeed alive? or did some shepherd find these things,

and carry them away. Tell me, I pray, Dionysophanes, where did you meet

with these tokens of my child? Now that you have found your son, do not

enviously begrudge me the discovery of my daughter."

Dionysophanes requested him first of all to give them an account of the

exposure of his daughter; and Megacles in the same loud and earnest

tone replied,--"Formerly my income was very narrow, for I had expended

my fortune in equipping choruses and fitting out galleys.[16] While my

affairs were in this condition I had a daughter born. Loath to bring

her up to the miseries of poverty, and knowing that there are many who

are willing to become even reputed parents,[17] I dressed her in these

very tokens, and exposed her. She was laid in the grotto of the Nymphs,

and committed to their protection. Since that time wealth began to pour

in upon me every day, when I had no heir to enjoy it, for I was never

so fortunate as to become the father even of another daughter; but,

as if wishing to make a mock of me, the gods are continually sending

dreams by night, signifying, forsooth, that a ewe will make me father."

Upon this Dionysophanes called out in a yet louder tone than Megacles,

and springing from his couch led in Chloe sumptuously dressed,

exclaiming,--"This is the child whom you exposed. This maiden, through

the providence of the gods, was suckled by a sheep, and preserved

for you; as Daphnis was reared by a goat, and saved for me. Take the

tokens, and your daughter; take her, and bestow her as a bride on

Daphnis. Both were exposed; both have been again found by us, their

parents; both have been under the peculiar care of Pan, of the Nymphs,

and of the God of Love."

Megacles at once assented, clasped Chloe to his bosom, and sent for his

wife Rhode. They slept at the house that night, for Daphnis had sworn

by the gods that he would not part with Chloe even to her own father.

The next morning they all agreed to return to the country: this was

done at the entreaty of Daphnis and Chloe, who were weary of their

sojourn in the city; and had formed a scheme for celebrating their

nuptials in a pastoral manner.

Upon their arrival at Lamon's cottage, they introduced Dryas

to Megacles, and Nape was made known to Rhode, after which the

preparations were made for the festival on a splendid scale. Chloe was

devoted to the guardianship of the Nymphs by her father. He suspended

the tokens, among various other things, as offerings to them; and

increased the six thousand drachmas, which Dryas now possessed, to ten

thousand.

As the day was very fine, Dionysophanes caused couches of green leaves

to be spread inside the grotto, and all the villagers were invited

and sumptuously regaled. There were present Lamon and Myrtale, Dryas

and Nape, Dorco's kinsmen, and Philetas with his sons Chromis and

Lycænium; even Lampis, who had been forgiven, was among the guests.

All the amusements were, of course, as among such merrymakers, of a

rustic and pastoral kind. Reaping-songs were sung; and the jokes of the

vintage-season were repeated. Philetas played on the pipe, and Lampis

on the flute, while Lamon and Dryas danced. Chloe and Daphnis passed

the time in kissing. The goats came and grazed near them, as if they

also were partakers of the festival. This was not very agreeable to the

dainty city folks; Daphnis, however, called several of them by name,

gave them some leaves, which they eat out of his hand, while he held

them by the horns, and kissed them.

Not only now, but during the remainder of their days, Daphnis and Chloe

led a pastoral life, worshipping as their deities the Nymphs, Pan,

and the God of Love. Their flocks of goats and sheep were numerous,

and their favourite food consisted of the fruits of autumn, and milk.

They had their first-born, a boy, suckled by a goat; their second, a

girl, was brought up by a ewe; the former was named Philopœmen,[18]

the latter Agele.[19] In this manner of life, and in this spot, they

lived to a good old age. They adorned the grotto of the Nymphs; erected

statues; raised an altar to Cupid the Shepherd; and instead of a

pine reared a temple for the habitation of Pan, and dedicated it to

Pan the Warrior; these names, however, were given, and these things

done, in after years. At the time we are now speaking of, when night

arrived, all the guests conducted them to the bridal chamber, some

playing on the pipe, some on the flute, some holding large torches;

and upon arriving at the door, they raised their voices in harsh and

rugged tones, which sounded more like a concert of fellows breaking

up the ground with mattocks than a chorus of human beings singing the

nuptial hymn.[20] Daphnis and Chloe, on their part, went to bed in

nature's own adornment, where they kissed and embraced each other, and

were as wakeful as the very owls. Daphnis carried into practice the

instructions of his preceptress Lycænium, and Chloe learnt, for the

first time in her life, that all their doings in the woods had been but

so much child's play.

[Footnote 1:

.... "Nec secus omnes in unguem,

Arboribus positis secto via limite quadret."--Virg. G. ii. 278.

]

[Footnote 2: Plutarch, speaks of the practice of setting off the

beauties (we may also add, the fragrance) of roses and violets, by

planting them side by side with leeks and onions. The originator of

this fashion went upon the principle, no doubt, of

"Omne tulit punctum qui miscuit utile dulci."

]

[Footnote 3:

.... "Oriens tibi victus, adusque

Decolor extremo quæ cingitur India Gange,

Penthea tu, venerande, bipenniferumque Lycurgum,

Sacrilegos mactas; Tyrrhenaque mittas in æquor

Corpora."--Ovid. Met. iv. 20.

]

[Footnote 4: σκαφίδων καινών, καὶ γαυλῶν πολλῶν.

The same distinction of milking vessels is found in the Odyssey, ix.

223.

Γαυλοί τε σκαφίδες τε.

"His pails and bowls."--Cowper.

]

[Footnote 5: ὥσπερ συμπεφυκότων....

"She rose ... and threw

Herself upon his breast and there she _grew_."--Byron.

]

[Footnote 6: Compare the admirable picture of Gnatho'a prototype in the

Eunuchus of Terence, Act II. Sc. II.

"Videnme?

Qui color, nitor vestitus, quæ habitus est corporis,

Omnia habeo, nec quicquam habeo; nil quum eat, nil defit tamen."

]

[Footnote 7: In the Greek there is a play upon words: Ό δὲ Γνάθων oὐδὲν

ἄλλο ὢν, ἢ, γνάθος καὶ γαστὴρ, καὶ τὰ ὺπὸ γαστέρα.]

[Footnote 8: "Deinde, ut more caprarum, hircis sui copiam facientium,

sibi tergum obvertat, precatur. Hæc cum serius animadvertisset Daphnis

dixit, capras quod ineant hirci, id quidem se rectè habere, sed hircum

nunquam et nusquam gentium vidisse inire hircum, neque arietem pro

ovibus arietem, neque gallos gallinarum loco gallos."]

[Footnote 9: μεσαιπόλιoς.]

[Footnote 10: κρητῆρας στήσασθαι. To set up bowls as a sign of

feasting.--See Odyss. ii. 431.

κρητῆρας στήσασθαι θιοῖς. To do the same in honour of the gods.--Il.

vi. 628.]

[Footnote 11: τὸ νόμιον.]

[Footnote 12: Γναθωνάριον.]

[Footnote 13: Of a very dark hue.--The locks of Ulysses are in two

passages of the Odyssey compared to "hyacinthine flowers."--vi. 231.

xxiii. 158.]

[Footnote 14:

"That Dionysius in the valleys green

Once tended kine, she never heard, I ween;

Nor knows that Cypris on a cowherd doted,

And on the Phrygian hills herself devoted

To tend his herd; nor how the same Dionis

In thickets kiss'd, in thickets wept, Adonis.

Who was Endymion? him tending kine

Stooped down to kiss Selene the divine;

Who from Olympus to the Latmian grove,

Glided to slumber with her mortal love.

Didst not thou, Rhea, for a cowherd weep?

And didst not thou, high Zeus! the heaven sweep,

In form of winged bird, and watch indeed,

To carry off the cowherd Ganymede?"--Chapman's Theoc.

]

[Footnote 15:

"Eὖρε δὲ Φαίηκων ἡγήτορας, ἠδὲ μέδοντας

Σπένδοντας δεπάεσσιν ἐῦσκόπῳ Ἀργειφόντῃ

Ὦ πυμάτῳ σπένδεσκον, ὅτε μνησαίατο κοίτον."

--Odyss. vii. 136.

]

[Footnote 16: Εἰς χορηγίας καὶ τριηραρχίας ἐξίδαπάνησα. The business

of the Choregus, or chorus master, was to defray the expenses of the

scenical representations, and those of the solemn festivals; the

Trierarch had to fit out a ship of war, the state providing only

the vessel and the crew. Both offices involved of course very heavy

expenses.]

[Footnote 17:

.... "Stat Fortuna improba noctu,

Arridens nudis infantibus; hos fovet omnes

Involvitque sinu; domibus tunc porrigit altis."--Juv. vi. 605.

]

[Footnote 18: A lover of the flock.]

[Footnote 19: A lover of the herd.]

[Footnote 20: "Καθάπερ τριάιναις γῆν ἀναῥρηγνύντες, οὐχ υμέναιον

ἄδοντες."]

THE END.

ACHILLES TATIUS.

BOOK I.

Sidon is situated upon the coast of the Assyrian sea; it is the

mother[1] city of the Phœnicians, and its inhabitants were the founders

of Thebes. It has a harbour of capacious extent, which gradually admits

within it the waters of the sea; it is double, because, to the right,

a passage has been dug into an inner basin, which likewise admits the

sea; in this manner the first harbour becomes the entrance to a second,

which affords a secure haven to vessels during summer, while in winter

they can ride at anchor safely in the former. Upon arriving here after

encountering a severe storm, I made thank-offerings[2] on account

of my preservation, to the goddess of the Phœnicians, called by the

Sidonians, Astarte.[3] As I was wandering about the city, surveying

the votive offerings in the temples, I saw a painting containing a

view both of sea and land. Europa[4] formed the subject, and the scene

was laid partly on the Phœnician sea, partly on the coast of Sidon. In

a meadow was seen a band of maidens; a bull was swimming in the sea,

directing his course towards Crete, and having a fair damsel seated

upon his back. The meadow was diversified with flowers intermixed

with trees and shrubs; the trees were near to one another, and their

branches[5] and leaves united so closely overhead, as to form a cover

for the flowers below. The artist had shewn great skill in managing

the shade; for the sun-rays were seen dispersedly breaking through

the overarching roof of leaves, and lighting up the meadow, which,

situated as I have said, beneath a leafy screen, was surrounded on

all sides by a hedge. Under the trees, beds of flowers were laid out,

in which bloomed the narcissus, the rose, and the myrtle. Bubbling up

from the ground, a stream flowed through the midst of this enamelled

meadow, watering the flowers and shrubs; and a gardener was represented

with his pickaxe opening a channel for its course. The maidens above

mentioned were placed by the painter, in a part of the meadow bordering

upon the sea. Their countenances wore a mingled expression of joy and

fear; they had chaplets upon their heads, their hair fell dishevelled

about their shoulders; their legs were entirely bare--for a cincture

raised their garments above the knee--and their feet were unsandalled;

their cheeks were pale and contracted through alarm; their eyes were

directed towards the sea; their lips were slightly opened as if about

to give vent to their terror in cries; their hands were stretched out

towards the bull; they were represented upon the verge of the sea,

the water just coming over their feet; they appeared eager to hasten

after the bull, but at the same time fearful of encountering the waves.

The colour of the sea was twofold: towards the land it had a ruddy

hue;[6] farther out it was dark blue; foam also, and rocks and waves

were represented; the rocks projecting from the shore, and whitened

with foam, caused by the crests of the waves breaking upon their rugged

surface.

In the midst of the sea, the bull was represented swimming, the waves

rising in mountains from the motion of his legs. The maiden was seated

upon his back, not astride, but sideways; she grasped his horn with her

left hand, as a charioteer would hold the reins; and the bull inclined

his head in that direction, as if guided by her hand.

She was dressed in a white tunic as far as her middle, the rest of her

body was clothed in a purple robe; the whole dress, however, was so

transparent[7] as to disclose the beauties of her person. You could

discern the deep-seated navel, the well proportioned[8] stomach, the

narrow waist, gradually widening until it reached the chest, the gently

budding breasts.[9]--These, as well as the tunic, were confined by a

cincture, and from its transparency, the tunic became, so to speak, a

mirror to reflect her person. Both her hands were extended, one towards

the horn, the other towards the tail; and with either of them she

held an extremity of the veil which was expanded above her shoulders,

and which appeared in every part inflated by the artist's "painted

wind."[10]

Thus seated upon the bull, the maiden resembled a vessel in full

sail, her veil serving for the canvass.[11] Dolphins[12] leaped, Loves

sported round the bull; you might have sworn that they moved "instinct

with life." Cupid, in person, was drawing on the bull; Cupid, in guise

of a little child, was spreading his wings, bearing his quiver, holding

his torch, and turning towards Jove, was archly laughing as if in

mockery of him, who, on his account had become a bull.

I admired every part of this painting, but my attention was more

especially rivetted upon Cupid leading forward the bull; and I

exclaimed, "How wonderfully does a mere child lord it over heaven and

earth and sea!"[13]

Upon this, a young man, who happened to be standing near, said, "I can

speak from experience of the power of Love, having suffered so severely

from his caprices."--"Pray," said I, "what are the ills which you have

suffered? To speak the truth, your countenance betokens you to be not

unacquainted with the mysteries of this deity."--"You are stirring

up a whole swarm of words," replied he, "mystery will sound like a

fable."--"In the name of Jupiter and Love himself, my good fellow,"

rejoined I, "do not hesitate to gratify my curiosity, however fabulous

may seem your story."

After this, taking him by the hand, I led him to a neighbouring grove,

thickly planted with plane trees, through which flowed a stream of

water, cold and transparent as that which proceeds from newly melted

snow.[14] Having placed him upon a low seat, I sat down beside him, and

said, "Now is the time for hearing your tale; this spot is in every

way agreeable and exactly suited for a love story." Upon this, he

began as follows:--

I am a native of Phœnicia, was born at Tyre, and am named Clitopho; my

father's name is Hippias; Sostratus is the name of his brother by the

father's side--for the two had different mothers--the latter having a

Byzantian, the former a Tyrian lady for his mother. Sostratus always

resided at Byzantium, having inherited large property in that city from

his mother; my father lived at Tyre. I never saw my mother, she having

died during my infancy: after her decease, my father married a second

wife, by whom he had a daughter named Calligone, whom he designed to

unite to me in marriage.[15] The will of the Fates, however, more

powerful than that of men, had in store for me a different wife. Now,

the Deity is often wont to reveal the future to mortals, in dreams

by night; not in order that they may ward off suffering (for it is

impossible to defeat destiny[16]), but that they may bear more lightly

their load of evils. Calamity, when it comes suddenly and in a "whole

battalion," paralyses, and, as it were, overwhelms the soul by its

unexpectedness, whereas when anticipated and dwelt upon by the mind,

the edge of grief becomes blunted. It was when I had reached the age

of nineteen, and when my father was preparing to have my marriage

celebrated, the following year, that the drama of my fate began. During

my sleep, in thought I had coalesced with, and _grown_ into, the person

of a maiden, as far as the middle, and that from thence upward we

formed two bodies. A tall and terrible-looking woman, savage in aspect,

with blood-shot eyes, inflamed cheeks, and snaky hair, stood over us.

In her right hand she held a scimitar, in her left, a torch. Angrily

raising her falchion, she let it fall exactly upon the loins where was

the juncture of our bodies, and severed the maiden from me. Leaping up

in terror, I mentioned the dream to no one, but foreboded evil in my

own mind. Meanwhile, a messenger arrived from Byzantium, bringing a

letter from my father's brother; it contained the following words:--

"Sostratus to his brother Hippias, sends greeting,

"My daughter Leucippe, and my wife Panthea, are on their way to you,

for war has broken out between the Thracians and Byzantians; till it

is concluded, keep under your protection those dearest objects of my

affection. Farewell."

No sooner had my father read the letter than, rising from his seat, he

hurried down to the harbour; and not long after returned, followed by a

number of male and female slaves, whom Sostratus had sent with his wife

and daughter. Among them was a tall lady, richly dressed: while looking

at her, I remarked at her left hand, a maiden, the beauty of whose

countenance at once dazzled my eyes--she resembled the Europa, whom,

in the picture I had seen sitting upon the bull. Her sparkling[17]

eyes had a pleasing expression, her hair was golden-hued, short and

curling, her eyebrows were jet black, her cheeks were fair, save that

in the middle they had a tinge bordering upon purple, like that with

which the Lydian women stain the ivory;[18] her mouth was like the

rose when it begins to bud. No sooner did I see her than my fate was

sealed--for beauty[19] inflicts a wound sharper than any arrow, finding

a passage to the soul through the eyes, for it is the eye which makes a

way for the wounds of love. I was overwhelmed by conflicting feelings;

admiration, astonishment, agitation, shame, assurance: I admired her

figure, I was astonished at her beauty; my heart palpitated, I gazed

upon her with assurance, yet I was ashamed at the idea of being

remarked. I endeavoured to withdraw my eyes from the maiden; they

however were unwilling to obey, and, following the fascination of her

countenance, in the end completely gained the day.

Upon the arrival of the visitors, my father assigned a part of the

house for their use, and then ordered the supper to be prepared. At the

appointed time we reclined by twos on couches, for such was my father's

order. He and I were in the centre, the two elder ladies occupied

the right-hand couch, the maidens were to the left. Upon hearing the

proposed arrangement I was very near embracing my father, for thus

placing the maiden within my view. As to what I ate, on my faith I

cannot tell you, for I was like a man eating in a dream; all I know is,

that leaning upon my elbow, and bending forwards, my whole attention

was given to stealing furtive glances at her--this was the sum total

of my supper. When the meal was ended, a slave came in with the lyre;

he first ran over the strings with his fingers, then sounded a few

chords in an under tone, and afterwards taking the plectrum, began to

play, accompanying the sounds with his voice. The subject of his strain

was[20] Apollo in his irritation pursuing the flying Daphne, and upon

the point of seizing her, how she was transformed into a laurel, and

how the god crowns himself with its leaves. The song had the effect

of adding fuel to my flame, for amatory strains[21] act as a powerful

incentive to desire: and however inclined a person may be to chastity,

example serves as a stimulant to imitation, more especially when the

example is supplied by one in superior[22] station; for the feeling of

shame which was a check upon doing wrong becomes changed into assurance

by the rank of the offender.

Accordingly, I thus reasoned with myself--"See, Apollo falls in love,

he is not ashamed of his weakness, he pursues the fair one! and art

thou a laggard and the slave of shame and ill-timed continence? Art

thou, forsooth, superior to a god?"[23] In the evening the ladies

retired to rest first, and afterwards we ourselves. The others had

confined the pleasures of the table to their stomachs.[24] I, for my

part, carried away the banquet in my eyes; I had taken my fill of the

maiden's sweet looks, and, from the effect of merely gazing upon her,

I rose from table intoxicated with love. Upon entering my accustomed

chamber, sleep was out of the question. It is the law of nature that

diseases and bodily wounds always become exasperated at night; when we

are taking our rest their strength increases, and the pain becomes more

acute, for the circumstance of the body being in repose affords leisure

for the malady to do its work. By the same rule, the wounds of the

soul are much more painful while the body is lying motionless; in the

day, both the eyes and ears are occupied by a multiplicity of objects;

thus, the soul has not leisure to feel pain, and so the violence of

the disease is for a time mitigated; but let the body be fettered by

inactivity, and then the soul retains all its susceptibility, and

becomes tempest-tossed by trouble; the feelings which were asleep then

awaken. The mourner feels his grief, the anxious his solicitude, he who

is in peril his terrors, the lover his inward flame.

Towards morning Love took compassion upon me, and granted me some short

repose; but not even then would the maiden be absent from my mind;

Leucippe[25] was in all my dreams, I conversed with her, I played with

her, I supped with her, I touched her fair body; in short, I obtained

more favours then than in the day-time, for I kissed her, and the kiss

was really given. Accordingly, when the slave awoke me, I cursed[26]

him for coming so unseasonably, and for dissipating so sweet a dream;

getting up, however, I went out of my part of the house, and walked in

front of the apartment where the maiden was; with my head hanging down

over a book, I pretended to be reading, but whenever I came opposite

her door I cast sidelong glances, and after taking a few turns, and

drinking in fresh draughts of love I returned desperately smitten;

three whole days did I continue burning with this inward fire.

I had a cousin named Clinias, who had lost both his parents; he was

two years older than myself, and an adept in matters of love. He had a

male favourite, for whom his affection was so strong, that when he had

one day purchased a horse, and the other admired it, he immediately

presented him with the animal. I was always joking him for having

so much leisure as to fall in love, and for being a slave to tender

passions; he used to laugh and reply with a shake of the head, "Depend

upon it the day of slavery is in store for you." Well, proceeding to

his house, I saluted him, and sitting down, said, "Clinias, I am paying

the penalty of my former gibes;[27] I am at last myself the slave of

love!" Upon hearing this, he clapped his hands and laughed outright;

then rising and kissing my face, which bore traces of a lover's

wakefulness, "There is no doubt of your being in love," said he, "for

your eyes declare it."

While he was yet speaking, Charicles, his favourite, comes in

hurriedly and in great perturbation, exclaiming, "My fate is sealed,

Clinias!" With a tremulous voice, and sighing as deeply as though his

own life hung[28] upon that of the youth, Clinias replied, "Speak

out, your silence will be my death; say what grief assails you--with

what adversary have you to contend?" Charicles rejoined,--"My father

is negotiating a marriage for me, a marriage moreover with an

ill-favoured woman; a double evil therefore: even were she comely, a

female[29] would be repulsive to my taste, and she becomes doubly so,

if ugly. My father, however, looks only to money, and is therefore

anxious for the match, so that I, such is my ill fate, am made the

victim of this woman's money; I am sold to be her husband."[30] Clinias

turned pale upon hearing this announcement, and strongly urged the

youth to decline the match, bitterly inveighing against the race of

womankind. "Your father, forsooth, would have you marry! pray what

crime have you committed, that you should be given over to such

bondage? Do you not remember the words of Jove?

'Son of Iapetus, o'er-subtle, go,

And glory in thy artful theft below;

Now of the fire you boast by stealth retriev'd,

And triumph in almighty Jove deceiv'd;

But thou too late shalt find the triumph vain,

And read thy folly in succeeding pain;

Posterity the sad effect shall know,

When in pursuit of joy they grasp their woe.'[31]

Woman is a 'bitter sweet;'[32] in her nature she is akin to the Sirens,

for they too, slay their victims with a dulcet voice; the very "pomp

and circumstance" of marriage shews the magnitude of the evil; there

is the din[33] of pipes, the knocking at the doors, the bearing about

of torches. With all this noise and tumult, who will not exclaim,

'Unhappy is the man who has to wed!'--to me, he seems like a man

ordered off to war. Were you unacquainted with classic lore, you might

plead ignorance of women's doings, whereas you are so well read, as to

be capable of teaching others. How many subjects for the stage have

been furnished by womankind! Call to mind the necklace of Eriphyle,

the banquet of Philomela, the calumny of Sthenobœa, the incest of

Aerope, the murderous deed of Procne.[34] Does Agamemnon sigh for

the beauty of Chryseis?--he brings pestilence upon the Grecian host;

does Achilles covet the charms of Briseis?--he prepares misery for

himself; if Candaules has a fair wife, that wife becomes the murderess

of her husband! The nuptial torches of Helen[35] kindled the fire

which consumed Troy! How many suitors were done to death through the

chastity of Penelope? Phædra, through love, became the destroyer of

Hippolytus; Clytemnestra, through hate, the murderess of Agamemnon! Ο!

all-audacious[36] race of women! they deal death whether they love or

hate! The noble Agamemnon must needs die, he whose beauty is described

to have been cast in a heavenly mould,

'Jove o'er his eyes celestial glories spread,

And dawning conquest play'd around his head.[37]

and yet this very head was cut off by--a woman! All that I have been

saying relates only to the handsome among the sex; in this case, then,

there is a lessening of the evil, for beauty is a palliative, and under

such circumstances a man may be said to be fortunate in the midst of

his calamity; but if, as you say, the woman boasts no charms, why then

the evil becomes two-fold. Who would submit in such a case, especially

who that is young and handsome like yourself? In the name of the gods,

Charicles, do not stoop to such a yoke; do not mar the flower of your

beauty before the time; for remember, in addition to the other ills of

marriage, there is this evil, it saps the vigour: do not, Charicles,

I pray, expose yourself to this; give not the beauteous rose to be

plucked by the ill-favoured rustic's hand."

"Leave this matter," replied Charicles, "to the care of the gods and

of myself; the marriage will not take place for some days yet; much

may be done in a single night, and we will deliberate at our leisure.

Meanwhile, I will go and take a ride, for since the day you gave me

that fine horse, I have never made use of your kind present." With

these words he left the house, little imagining that this his first

ride was to be his last. After he was gone, I related every particular

to Clinias, describing how my passion began; the arrival, the supper,

the beauty of the maiden. Feeling, at last, how absurdly I was

beginning to talk, I exclaimed, "Clinias, I can no longer endure this

misery. Love has assailed me with such violence as to drive sleep from

my eyes; I see no object but Leucippe; no one can suffer like myself,

for the source of my trouble dwells with me under the same roof."

"What folly it is," replied Clinias, "for you who are so fortunate in

love to talk after this fashion! You have no need to go to another

person's doors; you do not require a go-between; fortune gives the

loved object into your hands, brings her into your very house, and

there sets her down.[38] Other lovers are well content with catching

a glimpse of the maiden for whom they sigh, and to gratify their

eyes is with them no small good fortune; they consider themselves

most favoured, indeed, if they can now and then exchange a word with

their mistress. But what is your case? You continually see her, you

continually hear her voice, you sup with her, you drink with her; and

yet, fortunate that you are, you are complaining! You are guilty of

base ingratitude towards love, and without the slightest cause. Do you

not know that seeing the object whom you love gives far deeper pleasure

than enjoying her?[39] And why so? Because the eyes, when encountering

each other, receive bodily impressions, as in a looking-glass, and

the reflection of beauty glancing into the soul,[40] begets union even

in separation, and affords a pleasure not much inferior to corporeal

intercourse, which, after all, is hollow and unsatisfying.[41] I augur,

moreover, that you will soon obtain the object of your wishes, for to

be always in the society of the loved one, exerts a most persuasive

power; the eye is a wondrous vehicle of love,[42] and constant

intercourse is most influential in begetting kindly feelings. Habit and

the company of each other will tame savage beasts. How much more will

they act upon a woman's heart. Parity of age also has great weight with

a maiden, and the animal passion which is felt in the flower of youth,

added to the consciousness of being loved, very frequently call forth a

return of tender feeling. Every maiden wishes to be thought beautiful,

and exults in being loved; and approves the testimony borne by the

lover to her beauty; because, if no one love her, she believes herself

devoid of any personal charms. This one piece of advice I give you,

make her feel certain that she is beloved, and she will soon follow

your example in returning your affection."

"And how," asked I, "is this sage oracle of yours to be accomplished?

Put me in the right way; you are more experienced than myself; you have

been longer initiated in the mysteries of love. What am I to do? What

am I to say? How am I to obtain her for whom I sigh? For my part I am

ignorant how to set about the work."

"There is small need," replied Clinias, "to learn these matters from

the mouths of others. Love is a self-taught master of his craft.[43] No

one teaches new-born babes where to find their food; they have already

learnt by intuition, and know that a table has been spread for them by

nature in their mothers' breasts. In like manner, the youth who for

the first time is pregnant with love, needs no teaching to bring it

to the birth; only let your pains have come on, and your hour have

arrived, and though it be for the first time, you will not miscarry,

but will be safely brought to bed, midwifed by the god himself. I will,

however, give you a few common-place hints relating to matters which

require general observance. Say nothing to the maiden directly bearing

upon love; prosecute the wished-for consummation quietly. Youths and

maidens are alike sensible of shame, and however much they may long for

sexual enjoyment, they do not like to hear it talked of; they consider

the disgrace of the matter to be altogether in the words. Matrons take

pleasure even in the words. A maiden will show no objection to acts

of dalliance upon her lover's part, but will express her willingness

by signs and gestures; yet if you come directly to the point, and put

the question to her, your very voice will alarm her ears; she will be

suffused with blushes; she will turn away from your proposals; she will

think an insult has been done her; and however willing to comply with

your desires, she will be restrained by shame; for the pleasurable

sensations excited by your words will make her consider herself to be

submitting to the act. But when by other means you have brought her

to a compliant mood, so that you can approach her with some degree of

freedom, be as wise and guarded as though you were celebrating the

mysteries;[44] gently approach and kiss her: a kiss given by a lover

to a willing mistress is a silent way of asking for her favours; and

the same given to the fair one who is coy, is a supplication to relent.

Even when maidens are themselves ready to comply, they often like

some appearance of force to be employed,[45] for the plea of seeming

necessity will remove the shame of voluntary compliance upon their

part. Do not be discouraged if she repulses your advances,[46] but mark

the manner of her repulse: all these matters require tact. If she

persists in being uncompliant, use no force; for she is not yet in the

right humour; but if she show signs of yielding, act still with proper

caution, lest after all you should lose your labour."[47]

"You have given me store[48] of good advice," said I, "and may

everything turn out successfully; nevertheless I sadly fear that

success will prove the beginning of even greater calamity, by making

me more desperately in love. What am I to do if my malady increase?

I cannot marry, for I am already engaged to another maiden; my

father, too, is very urgent with me to conclude the match, and he

asks nothing but what is fair and reasonable. He does not barter me

away like Charicles for gold; he does not wish me to marry either a

foreigner or an ugly girl; he gives me his own daughter, a maiden

of rare beauty, had I not seen Leucippe; but now I am blind to all

other charms excepting hers, in short, I have eyes for her alone. I

am placed midway between two contending parties; Love on one side, my

father on the other; the latter wields his paternal authority, the

former shakes his burning torch; how am I to decide the cause? Stern

necessity and natural affection are opposed. Father, I wish to give a

verdict for you, but I have an adversary too strong for me; he tortures

and overawes the judge,[49] he stands beside me with his shafts; his

arguments are flame. Unless I decide for him, his fires will scorch me

up."

While we were thus discussing the subject of the god of Love, a slave

of Charicles suddenly rushed in bearing his evil tidings on his face

so plainly, that Clinias immediately cried out, "Some accident has

befallen Charicles." "Charicles," hastily exclaimed the slave, "is

dead." Utterance failed Clinias, upon hearing this, he remained without

the power of motion, as if struck by lightning. The slave proceeded to

relate the sad particulars. "Charicles," he said, "after mounting, went

off at a moderate pace, then after having had two or three gallops,

pulled up, and still sitting on the animal, wiped off from its back

the sweat, leaving the reins upon its neck. There was a sudden noise

from behind, and the startled horse rearing bounded forward and dashed

wildly on.[50] Taking the bit between his teeth, with neck thrown up

and tossing mane, maddened with fright, he flew through the air.[51]

Such was his speed, that his hind feet seemed endeavouring to overtake

and pass the fore feet in the race; and owing to this rivalry of speed

between the legs, the animal's back rose and fell as does a ship

when tossing upon the billows. Oscillating from the effect of these

wave-like movements,[52] the wretched Charicles was tossed up and down

like a ball upon the horse's back, now thrown back upon his croup, now

pitched forward upon his neck. At length overmastered by the storm,[53]

and unable to recover possession of the reins, he gave himself up to

this whirlwind of speed, and was at Fortune's mercy. The horse still

in full career, turned from the public road, made for a wood, and

dashed his unhappy rider against a tree. Charicles was shot from off

his back as from an engine, and his face encountering the boughs, was

lacerated with a wound from every jagged point. Entangled by the reins,

he was unable to release his body, but was dragged along upon the road

to death; for the horse, yet more affrighted by the rider's fall, and

impeded by his body, kicked and trampled the miserable youth who was

the obstacle to his farther flight;[54] and such is his disfigurement

that you can no longer recognize his features."

After listening to this account, Clinias was for some moments

speechless through bewilderment, then awakening from his trance of

grief, he uttered a piercing cry, and was rushing out to meet the

corpse, I following and doing my best to comfort him. At this instant

the body of Charicles was borne into the house, a wretched and

pitiable sight, for he was one mass of wounds,[55] so that none of

the bystanders could restrain their tears. His father led the strains

of lamentation, and cried out, "My son, in how different a state hast

thou returned from that in which thou didst leave me! Ill betide all

horsemanship! Neither hast thou died by any common death, nor art thou

brought back a corpse comely in thy death; others who die preserve

their well-known lineaments, and though the living beauty of the

countenance be gone, the image is preserved, which by its mimickry of

sleep consoles the mourner.[56] In their case, death has taken away

the soul, but leaves in the body the semblance of the individual: in

thy case, fate has destroyed both, and, to me, thou hast died a double

death, in soul and body, so utterly has even the shadow of thy likeness

perished! Thy soul has fled, and I find thee no more, even in body! Oh,

my son, when shall be now thy bridal day? When, ill-starred horseman

and unwedded bridegroom, when shall be the joyous nuptial festivities?

The tomb will be thy bridal bed, death thy partner, a dirge thy

nuptial song, wailing thy strains of joy![57] I thought, my son, to

have kindled for thee a very different flame, but cruel fate has

extinguished both it and thee, and in its stead lights up the funeral

torch. Oh, luckless torch bearing, where death presides and takes the

place of marriage!"

Thus bitterly did the father bewail the loss of his son, and Clinias

vied with him in the expression of his grief, breaking forth into

soliloquy. "I have been the death of him who was master of my

affection! Why was I so ill-advised as to present him with such a

gift! Could I not have given him a golden beaker, out of which, when

pouring a libation, he might have drunk, and so have derived pleasure

from the gift? Instead of doing this, wretch that I was, I bestowed

upon this beauteous youth a savage brute, and moreover decked out the

beast with a pectoral and frontlet and silver trappings.[58] Yes,

Charicles, I decked out your murderer with gold! Thou beast, of all

others most evil, ruthless, ungrateful, and insensible to beauty, thou

hast actually been the death of him who fondled thee, who wiped away

thy sweat, promised thee many a feed, and praised the swiftness of thy

pace! Instead of glorying in being the bearer of so fair a youth, thou

hast ungratefully dashed his beauty to the earth! Woe is me, for having

bought this homicide, who has turned out to be thy murderer!"

No sooner were the funeral obsequies over, than I hastened to the

maiden, who was in the pleasance belonging to the house. It consisted

of a grove, which afforded a delightful object to the eyes; around it

ran a wall, each of the four sides of which had a colonnade supported

upon pillars, the central space being planted with trees, whose

branches were so closely interwoven, that the fruits and foliage

intermingled in friendly union.[59] Close to some of the larger

trees grew the ivy and the convolvulus; the latter hanging from the

plane-trees, clustered round it, with its delicate foliage; the former

twining round the pine, lovingly embraced its trunk, so that the tree

became the prop of the ivy, and the ivy furnished a crown for the tree.

On either side were seen luxuriant vines, supported upon reeds; these

were now in blossom, and hanging down from the intervening spaces were

the ringlets of the plant;[60] while the upper leaves, agitated by the

breeze and interpenetrated by the rays of the sun, caused a quivering

gleam to fall upon the ground, which partially lighted up its shade.

Flowers also displayed the beauty of their various hues. The narcissus,

the rose, and violet, mingling together, imparted a purple colour to

the earth; the calyx of both these flowers was alike in its general

shape, and served them for a cup; the expanded rose-leaves were red

and violet above, milky white below, and the narcissus was altogether

of the latter hue; the violet had no calyx, and its colour resembled

that of the sea when under the influence of a calm. In the midst of

the flowers bubbled a fountain, whose waters received into a square

basin, the work of art, served the flowers for their mirror, and gave

a double appearance to the grove, by adding the reflection to the

reality. Neither were there wanting birds: some of a domestic kind,

reared by the care of man, were feeding in the grove; while others,

enjoying their liberty of wing, flew and disported themselves among

the branches. The songsters were grasshoppers[61] and swallows,[62] of

which the one celebrated the rising of Aurora, the other the banquet

of Tereus. Those of a domestic kind were the peacock, the swan, and the

parrot; the swan was feeding near the fountain; a cage suspended from

a tree contained the parrot; the peacock drew after him his splendid

train; nor was it easy to decide which surpassed the other in beauty,

the tints of the flowers themselves, or the hues of his flower-like

feathers.

Leucippe happened at this time to be walking with Clio, and stopped

opposite the peacock who was just then spreading his train, and

displaying the gorgeous semicircle of his feathers.[63] Wishing to

produce amorous sensations in her mind, I addressed myself to the slave

Satyrus,[64] making the peacock the subject of our discourse. "The

bird," I said, "does not do this without design; he is of an amorous

nature, and always bedecks himself in this manner when he wishes to

attract his favourite mate. Do you see," I added, (pointing in the

direction) "the female, near the plane-tree yonder? It is to her that

he is now displaying the 'enamelled meadow' of his plumes, and this

meadow of his is assuredly more beautiful than any mead in nature,

each plume has in it a spot of gold, and the gold is encircled by a

purple ring, and so in every plume there is seen an eye." Satyrus

readily comprehended the drift of my discourse, and in order to give

me scope for continuing the subject, he asked "whether Love could

possibly possess such power as to transmit his warmth even unto the

winged tribes?" "Yes," I replied, "not only unto them--for there is

no marvel in this, since he himself is winged--but also into reptiles

and wild beasts and plants; nay, in my opinion even unto stones. The

magnet, for instance loves the iron, and upon the first sight and touch

draws that metal towards it, as if containing within itself the fire

of love. Is there not in this, a manifest embrace between the amorous

stone and the iron the object of its affection? Philosophers, moreover,

tell, concerning plants, what I should deem an idle tale were it not

confirmed by the experience of husbandmen. They maintain that one

plant becomes enamoured of another, and that the palm is most sensible

of the tender passion; there are, you must know, male[65] and female

palms; supposing the female is planted at a distance from it, the male

droops and withers; the husbandman upon seeing this, easily understands

the nature of the malady, and ascending an eminence he observes in

what direction the tree inclines--which is always towards the beloved

object; having ascertained this point, he employs the following remedy:

taking a shoot from the female he inserts it into the very heart of

the male; this immediately revives it, and bestows new life upon its

sinking frame, so that it recovers its pristine vigour; and this arises

from delight in embracing its beloved; such are the loves of the

plants.[66]

"The same holds true concerning streams and rivers also; for we

hear of the loves of the river Alpheus and the Sicilian fountain

Arethusa.[67] This river takes its course through the sea as through

a plain, and the sea instead of impregnating it with its saltness,

divides and so affords a passage for the river, performing the part

of bridesman,[68] by conducting it to Arethusa; when, therefore, at

the Olympic Festival, persons cast various gifts into the channel of

this river, it immediately bears them to its beloved, these being its

nuptial gifts.[69] A yet stranger mystery of Love is seen in reptiles,

not merely in those of like race, but of different kind. The viper[70]

conceives a violent passion for the lamprey, which though in form a

serpent, is to all intents and purposes a fish. When these reptiles

wish to copulate, the viper goes down to the shore and hisses in the

direction of the sea, which is a signal to the lamprey; she understands

the sound, and issues from the water, but does not immediately hasten

to her lover, knowing that he carries deadly poison in his teeth,

but gliding up a rock, there waits until he has cleansed his mouth.

After looking at one another for a space, the loving viper vomits

forth the poison so dreaded by his mistress, and she upon perceiving

this, descends and entwines him in her embrace, no longer dreading his

amorous bite."

During my discourse, I kept observing Leucippe to see how she took

these amatory topics, and she gave indications that they were not

displeasing to her. The dazzling beauty of the peacock which I just

now mentioned seemed to me far inferior to her attractions; indeed the

beauty of her countenance might vie with the flowers of the meadow; the

narcissus was resplendent in her general complexion, the rose blushed

upon her cheek, the dark hue of the violet sparkled in her eyes, her

ringlets curled more closely than do the clusters of the ivy;---her

face, therefore, was a reflex of the meadows.[71] Shortly after this,

she left the pleasance, it being time for her to practise upon the

harp. Though absent she appeared to me still present, for her form and

features remained impressed upon my eyes.

Satyrus and I congratulated each other upon our mutual performances. I

for the subjects I had chosen, he for having given me the opportunity

of discussing them. Supper time soon arrived and we reclined at table

as before.

[Footnote 1: Μήτηρ Φοινίκων ἡ πόλις, θηζαίων ὁ δῆμος πατήρ. The

"mother-city," because of the many colonies which it sent out: on

the foundation of Thebes, Pliny, B. v, c. 19, says: "Sidon, artifex

vitri, Thebarum Bœtiarum parens." We find in the Scriptures, that

Tyre and Sidon were famous for works in gold, embroidery, &c., and

whatsoever regarded magnificence and luxury.--See Isaiah xxiii.--Ezek.

xxvii. xxviii. The Phœnicians were, in very early times, celebrated

for merchandise of every description; and their country was justly

considered the emporium of the East. They were the earliest navigators,

and their skill in ship-building may be inferred from I Kings, v.

6.--Trollope's Homer.]

[Footnote 2: Σῶστρα or σωτήρια. Sacrifices and votive offerings, made

upon escape from shipwreck--

"Me tabulâ sacer

Votivâ paries indicat uvida,

Suspendisse potenti

Vestimenta maris Deo."--Hor. I. Od. v. 12.

]

[Footnote 3: The Syrian Venus. "Venus--quarta, Syria, Tyroque concepta;

quæ Astarte vocatur, quam Adonidi nupsisse proditum est."--Cic. de Nat.

Deorum.]

[Footnote 4: Ovid. Met. ii. 844, and Moschus, Idyl. 2.]

[Footnote 5: Compare a passage in Longus, B. iv., Έν μετεώρῳ οἱ κλάδοι

συνἐπιπτον άλλήλοις, καὶ ἐπήλλαττον τος κόμας, ἐδόκει μὲν τοί καὶ ἠ

τούτων φύσις εἰναι τεχνης.]

[Footnote 6: "Mare purpureum."--Virg. G. 4, 373.]

[Footnote 7: In Ode xxviii., on his mistress, Anacreon says,--

"Στόλισον τολoιτὸν αὐτην

'υπὸ πορφύροισι πέπλοις·

διαφαινέτο δὲ σαρκὼν

'ολίγον, το σῶμ' ἐλεγχον."

]

[Footnote 8: "Quàm castigate planus sub pectore venter."--Ovid. Am. i.

5.]

[Footnote 9:

"Her dainty paps, which like young fruit in May,

Now little, 'gan to swell, and being tied

Through her thin weed, their places only signified."--Spencer.

]

[Footnote 10: "Tremulæ sinuantur flamine vestes."--Ovid. Met. ii. 875.]

[Footnote 11:

"Her robe inflated by the wanton breeze,

Seem'd like a ship's sail hovering o'er the seas."

Moschus. Chapman's Tr.

]

[Footnote 12:

"From their sea-hollows swift the Nereids rose,

Seated on seals, and did his train compose;

Poseidon went before, and smooth did make

The path of waters for his brother's sake;

Around their king, in close array, did keep

The loud-voiced Tritons, minstrels of the deep.

And with their conchs proclaimed the nuptial song."

Moschus.

]

[Footnote 13: Δύναται δὲ τοσοῦτον, ὂσον οὐδὲ ὁ Zεὺς, κρατεῖ μὲν

στοιχεῖων, κρατεῖ δὲ ἄστρων, κρατεῖ δὲ τῶν ὀμοίων θεῶν.--Longus. Β. ii.]

[Footnote 14: Καλῄ ὑπὸ πλατανίστῳ ὃθεν ῥέεν ἀγλaὸv ὓδωρ.--Hom. Il. ii.

307.]

[Footnote 15: Proximity by blood or consanguinity was not, with some

few exceptions, a bar to marriage in any part of Greece; direct lineal

descent was. Thus brothers were permitted to marry with sisters even,

if not born from the same mother, as Cimon did with Elpenice. See

Nepos, Life of Cimon.--Dict. of Greek and Roman Antiq.]

[Footnote 16:

Μoΐραν δ' οὔτινα φημι πεφυγμένον ἔμμεναι ἀνδρων,

Οὐ κακὸν οὐδὲ μὲν ἐσθλὸν, ἐπὴν ταπρῶτα γένηται.--Hom. Il. vi. 487.

]

[Footnote 17:

Μέλαν ὄμμα γοργὸν ἔζω

κεκερασμένον γαλήνη.--Anacreon. xxix.

"Flagrabant lumina miti

Adspectu"....--Silius Ital. v. 562.

]

[Footnote 18:

"Indum sanguineo veluti violaverat ostro

Si quis ebur....

... talis virgo dabat ore colores."--Virg. xii. 67.

]

[Footnote 19:

.... κάλλος

'αντ' ασπίδων ἀπασῶν,

'αντ' ἐγχέων ἁπάντων

νικᾶ δὲ καὶ σίδηρον

καὶ πῦρ, καλή τις οὖσα.--Anacreon, ii.

]

[Footnote 20: Ovid. Met. i. 452.

"At conjux quoniam mea non potes esse,

Arbor eris certè mea, dixit." 557.

]

[Footnote 21:

.... "Quod enim non excitet inguen

Vox blanda et nequam? digitos habet."--Juv. vi. 196.

]

[Footnote 22:

"Sic nature jabet: velocius et citius nos

Corrumpunt vitiorum exempla domestica, magnis

Quum subeant animos auctoribus."--Juv. xiv. 31.

]

[Footnote 23: "Egone homuncio id non facerem?"--Ter. Eunuchus.]

[Footnote 24: "Quæ ad beatam vitam pertinent ventre metiri."--Cic. de

Nat Deorum, i. 40.]

[Footnote 25: "Ὁνείρατα ἐώρων ἐρωτικά, τὰ φιλήματα, τὰς περιβολάζ, καὶ

ὅσα δὲ μεθ' ἡμέραν οὐκ ἔπραξαν ταῦτα ὅναρ ἔπραξαν."--Longus, Β. i.]

[Footnote 26:

... "as one who is awoke

By a distant organ, doubting if he be

Not yet a dreamer, till the spell is broke

By the watchman, or some such reality,

Or by one's early valet's cursed knock."--Byron.

]

[Footnote 27:

"I have done penance for contemning Love;

Whose high imperious thoughts have punish'd me

With bitter fasts, with penitential groans,

With nightly tears, and daily heart-sore sighs:

For in revenge of my contempt of Love,

Love hath chac'd sleep from my enthralled eyes,

And made them watchers of mine own heart's sorrow."

Shakspeare.

]

[Footnote 28: "Eque tuo pendat resupini spiritus ore."--Luc. i. 38.]

[Footnote 29: There was a proverb among the ancients, "θάλασσα καὶ πῦρ

καὶ γυνὴ κακὰ τρία."]

[Footnote 30: "Argentum accepi, dote imperium vendidi."--Plautus.]

[Footnote 31: Hesiod. Works and Days, 57.]

[Footnote 32: αὕτη κακῶν ηδονή.

"κἀλλος κακῶν ὕπουλος."--Soph. Ο.Τ. 1396.

... "medio de fonte leporum

Surgit amari aliquid, quod in ipsis floribus angat."

Luc. iv. 1126.

"Full from the fount of joy's delicious springs,

Some bitter o'er the flowers its bubbling venom flings."

Childe Harold.

]

[Footnote 33: βόμβος αὐλῶν.]

[Footnote 34: For the legends connected with these various names, the

reader is referred to Anthon's Lemprière.]

[Footnote 35: "And like another Helen, fir'd another Troy."--Dryden.]

[Footnote 36:

... "there's no motion

That tends to vice in man, but, I affirm

It is the woman's part; be't lying, note it,

The woman's; flattering, hers; deceiving, hers;

Lust and rank thoughts, hers, hers; revenges, hers;

Ambitions, covetings, change of prides, disdain,

Nice longings, slanders, mutability;

All faults that may be named, nay, that hell knows.

Why, hers, in part, or all; but rather all."--Cymbeline.

]

[Footnote 37: Homer. Il. ii. 478. Pope's Tr.]

[Footnote 38:

"Semper conservam domi

Videbit, colloquetur, aderit unà in unis ædibus

Cibum nonnunquam capiet cum ea."--Ter. Eun.

]

[Footnote 39:

"The lovely toy so fiercely sought,

Hath lost its charm by being caught."--Byron.

]

[Footnote 40: ἔχει τινὰ μίξιν ἐν ἀποστάσει.]

[Footnote 41:

Nequicquam; quoniam nihil indè abradere possunt

Nec penetrare, et abire in corpus corpora toto."

Luc. iv. 1005.

]

[Footnote 42:

"Conveying as the electric wire,

We know not how, the absorbing fire."--Byron.

]

[Footnote 43: αὐτοδίδακτος, γάρ ἐστιν ὁ θεὸς σοφιστής.]

[Footnote 44: The festivals called Mysteries took place at night, or in

secret, within some sanctuary, which the uninitiated were not allowed

to enter.--See Dict. of Greek and Rom. Antiq.]

[Footnote 45:

"Pugnabit primo fortassis, et Improbe, dicet.

Pugnando vinci sed tamen illa volet."

Ovid. de Art. Aman. l. 665.

]

[Footnote 46:

"Who listens once will listen twice;

Her heart, be sure, is not of ice,

And one refusal no rebuff."--Byron.

]

[Footnote 47: χορήγησον τὴν ὑπόκρισιν μὴ άπολέσαι τό δρᾶμα. The

language is figurative and borrowed from customs relating to the drama.

If a poet wished to bring out a piece, he applied to the archon to

grant him a chorus (χορὸν διδόναι); hence the phrases χορὸν αἰτεῖν,

λαμβάνειν, to apply for and to succeed in the application. This will

explain the above expression ἀπολέσαι τὸ δρᾶμα, to fail in obtaining

through want of merit.]

[Footnote 48: ἐφόδια.]

[Footnote 49: Viz., his own mind distracted between the solicitations

of his father and the arguments of love.

"Tot me impediunt curæ, quæ meum animum diversè trahunt."

Ter. Andr.

]

[Footnote 50:

"And, starting to each accent, sprang

As from a sudden trumpet's clang."--Byron.

]

[Footnote 51:

"Away, away, my steed and I,

Upon the pinions of the wind,

All human dwellings left behind;

We sped like meteors through the sky."--Byron.

]

[Footnote 52:

"I felt as on a plank at sea,

When all the waves that dash o'er thee,

At the same time upheave and whelm,

And hurl thee towards a desert realm.

My undulating life was as

The fancied lights that flitting pass

Our shut eyes in deep midnight, when

Fever begins upon the brain."--Byron.

]

[Footnote 53: It must be remembered that throughout this description

the expressions are borrowed from a storm at sea. An illustration

occurs in Soph. vi. Electra 729 and 733. "ναυαγίων ἱππικῶν." "κλύδων',

ἔφιππον."]

[Footnote 54:

"Each motion which I made to free

My swoln limbs from their agony

Increased his fury and affright."--Byron.

]

[Footnote 55: "Totum est pro corpore vulnus."--Lucan ix. 814.]

[Footnote 56:

He who hath bent him o'er the dead

Ere the first day of death is fled,

(Before decay's effacing fingers

Have swept the lines where beauty lingers),

And marked the mild angelic air;

The rapture of repose that's there,

The fix'd yet tender traits that streak

The languor of the placid cheek.

. . . . . .

He still might doubt the tyrant's power;

So fair, so calm, so softly seal'd,

The first, last look by death reveal'd."--Byron.

]

[Footnote 57: In Heliodorus, B. i. Theagenes and Charicles express

their grief in similar language.]

[Footnote 58: Mention of these different ornaments occurs in Xen.

Cyrop. B. vi. c. 4, sec. 1.]

[Footnote 59: See the description of the garden in the 3rd Book of

Longus.]

[Footnote 60: ἦν βόστρυχος τοῦ φυτοῦ.]

[Footnote 61:

"The shrill cicalas, people of the pine,

Making their summer lives one ceaseless song."--Byron.

]