[Footnote 62: The swallow was generally _The Greek Romances of Heliodorus, Longus and Achilles Tatius Comprising the Ethiopics; or, Adventures of Theagenes and Chariclea; The pastoral amours of Daphnis and Chloe; and the loves of Clitopho and Leucippe

of what was barbaric, chattering, and troublesome. See Aristoph. Frogs,

649, and Æsch. Ag. 1017, nevertheless is introduced by Moschus, in his

lament for Bion:--

.... "Nor on their mountain thrones,

The swallows utter such lugubrious tones."

Chapman's Tr.

The reader will call to mind the line in Gray.

"The swallow twittering from the straw-built shed."

The chirping noise of the cicada (τέττιξ) is constantly used by the

poets as a simile for sweet sounds.]

[Footnote 63:

"... pectâ pandat spectacula caudâ."--Hor. S. ii. 2. 25.

"Gavest thou the goodly wings unto the peacocks?"

Job xxxix. 13.

]

[Footnote 64: Clio and Satyrus, slaves not mentioned before.]

[Footnote 65: See Herod. i. ch. 194.]

[Footnote 66:

"Vivunt in Venerem frondes omnisque vicissim

Felix arbor amat; mutant ad mutua palmæ

Fœdera, populeo suspirat populus ictu,

Et platani platanis, alnoque assibilat alnus."

Claudian.

See also Darwin's poem, the "Botanic Garden."]

[Footnote 67:

".... Alpheum fama est hue Elidis amnem

Occultas egisse vias subter mare; qui nunc

Ore, Arethusa, tuo Siculis confunditur undis."

Virg. Æn. iii. 694.

]

[Footnote 68: νυμφοστολεῖ.]

[Footnote 69: ἔδνα.]

[Footnote 70: An account of the loves of the viper and the lamprey will

be found in Ælian, B. i. 50; and the polite consideration of the former

in getting rid of his disagreeable qualities is related by the same

writer, B. ix. 66, with the addition of his "hissing an amorous air."]

[Footnote 71: The same comparison occurs in Aristænetus, Β ii. Ep.

I:--"γυνὴ ἔoικε λειμῦνι, καὶ ὅπερ ἐκείνῳ τὰ ἄνθη, τοῦτό γε τaύτῃ τὸ

κάλλος."]

BOOK II.

Previous to this, however, Satyrus and I, praising our mutual tact,

proceeded to the maiden's chamber, under the pretext of hearing her

performance on the harp, but in reality because I could not bear her

to be out of my sight, for however short a space. The first subject of

her song was, the engagement between the lion and the boar, described

by Homer;[1] afterwards she chose a tenderer theme, the praises of the

rose.

Divested of its poetic ornaments,[2] the purport of the strain was

this: Had Jove wished to impose a monarch upon the flowers, this honor

would have been given to the rose,[3] as being the ornament of the

earth, the boast of shrubs, the eye of flowers, imparting a blush

to the meadows and dazzling with its beauty. The rose breathes of

love, conciliates Venus, glories in its fragrant leaves, exults in

its tender stalks, which are gladdened by the Zephyr. Such was the

matter of the song. For my part, I seemed to behold a rose upon her

lips, as though the calyx of the flower had been converted into the

form of the human mouth. She had scarcely ended when the supper hour

arrived. It was then the time of celebrating the Festival of Bacchus,

"patron of the vintage,"[4] whom the Tyrians esteem to be their god,

quoting a legend of Cadmus which attributes to the feast the following

origin:--Once upon a time, mortals had no such thing as wine, neither

the black and fragrant kind, nor the Biblian, nor the Maronæan,[5] nor

the Chian, nor the Icarian; all these they maintain came originally

from Tyre, their inventor being a Tyrian. A certain hospitable neatherd

(resembling the Athenian Icarius, who is the subject of a very similar

story) gave occasion to the legend which I am about to relate. Bacchus

happened to come to the cottage of this countryman, who set before him

whatsoever the earth and the labours of his oxen had produced. Wine, as

I observed, was then unknown, like the oxen, therefore, their beverage

was water.

Bacchus thanked him for his friendly treatment and presented to him

a "loving cup,"[6] which was filled with wine. Having taken a hearty

draught, and becoming very jovial from its effects, he said:--"Whence,

stranger, did you procure this purple water, this delicious blood? It

is quite different from that which flows along the ground; for that

descends into the vitals, and affords cold comfort at the best; where

as this, even before entering the mouth, rejoices the nostrils, and

though cold to the touch, leaps down into the stomach and begets a

pleasurable warmth."[7] To this Bacchus replied, "This is the water of

an autumnal fruit, this is the blood of the grape,"[8] and so saying,

he conducted the neatherd to a vine, and squeezing a bunch of grapes

said, "here is the water, and this is the fountain from whence it

flows." Such is the account which the Tyrians give as to the origin of

wine.

It was, as I before said, the festival of this deity which was being

celebrated. My father anxious to do everything handsomely, had made

grand preparations for the supper, and there was set in honor of

the god, a magnificent goblet of crystal,[9] in the beauty of its

workmanship second only to that of the Chian Glaucus.[10] Vines

seemingly growing from within encircled it, and their clusters hung

down all around; as long as the goblet remained empty each grape

appeared unripe and green; but no sooner was the wine poured in than

each grape began to redden, and assumed the hue of ripeness; and among

them was represented Bacchus himself as dresser of the vineyard. As the

feast went on, and the good wine did its office, I began to cast bold

lawless glances at Leucippe; for Love and Bacchus are two very potent

deities, they take possession of the soul[11] and so inflame it that

it forgets every restraint of modesty; the one kindles in it a flame,

and the other supplies fuel for the fire, for wine may truly be called

the meat and drink of love. The maiden also became gradually emboldened

so as to gaze at me more fixedly. In this manner, ten days passed on

without anything beyond glances being interchanged between us.

At length I imparted the whole affair to Satyrus, requesting his

assistance; he replied, "I knew it all before you told me, but was

unwilling that you should be aware of the fact, supposing it your wish

to remain unobserved; for very often he who loves by stealth hates

the party who has discovered his passion, and considers himself to

have received an insult from him. However," continued he, "fortune has

provided for our contingences,[12] for Clio, Leucippe's chambermaid,

has an understanding with me, and admits me as her lover. I will

gradually buy her over to give us her assistance in this affair; but

you, on your part, must not be content with making trial of the maiden

merely by glances; you must speak to her and say something to the

point, then take a farther step by touching her hand, squeezing her

fingers, and fetching a deep sigh; if she permits this willingly, then

salute her as the mistress of your affections, and imprint a kiss upon

her neck." "By Pallas, you counsel wisely," was my reply, "but I fear

me, I shall prove but a craven wrestler in the school of love."

"The god of love," said he, "has no notion of craven-heartedness; do

you not see in what warlike guise he is equipped? He bears a bow, a

quiver, arrows, and a lighted torch, emblems all of them, of manhood

and of daring. Filled, then, as you are with the influence of such a

god, are you a coward and do you tremble? Beware of shewing yourself

merely a counterfeit in love. I will make an opening by calling away

Clio, as soon as an opportunity occurs for your having a private

conversation with Leucippe." With these words he left the room; excited

by what he had said, I was no sooner alone, then I used every endeavour

to collect my courage for the approaching interview. "Coward," said

I, "how long wilt thou continue silent? Thou, the soldier of such a

warlike 'god, and yet a craven.' Dost thou intend to wait until the

maiden comes to thee of her own accord?" Afterwards I proceeded, "and

yet fool that thou art, why not come to thy senses? Why not bestow thy

love upon a lawful object? Thou hast another maiden in this house;

one possessed of beauty. Be content with loving _her_, and gazing

upon _her_; her it is permitted thee to take to wife." My purpose was

almost fixed; when from the bottom of my heart Love spoke in reply and

said; "Rash man, darest thou to set thyself in array and to war with

me--me, who have wings to fly, arrows to wound, and a torch to burn?

How, prythee, wilt thou escape? If thou wardest off my shafts, how wilt

thou avert my fire? and even supposing thy chastity should quench the

flame, still I can overtake thee with my wings."[13]

While engaged in this soliloquy, the maiden unexpectedly made her

appearance; I turned pale, and the next moment became crimson; she

was quite alone, not even Clio accompanied her; in a very confused

manner, and not knowing what else to say, I addressed her with the

words, "Good morrow, fair mistress;" sweetly smiling, she shewed by

her countenance that she comprehended the drift of my salutation, and

said, "Do you call me your mistress?" "Indeed I do, for one of the

gods has told me to be your slave, as Hercules was sold to Omphale."

"Sold, if I remember, by Mercury," rejoined she, "and Jove employed him

in the business;" this she said with an arch smile. "What nonsense,"

rejoined I, "to trifle so, and talk of Mercury when all the while you

understood my meaning."[14] While one pleasantry led on to another and

so prolonged our conversation, fortune came to my assistance.

About noon on the preceding day, Leucippe had been playing on the

harp and Clio was sitting beside her. I was walking up and down, when

suddenly a bee flying in, stung Clio's hand; she immediately shrieked

out, upon which the maiden, hastily rising from her seat and laying

aside the harp, examined the wound, bidding her to be under no anxiety,

for that she could relieve the pain by simply uttering two magic

words, having been instructed by an Egyptian how to cure the stings

inflicted by bees and wasps; she then proceeded to utter the words

of incantation, and Clio, in a few moments declared the pain to be

relieved. This, as I intimated, took place on the day before. On the

present occasion it chanced, that a bee or wasp flew buzzing round my

face, when all at once the idea seized me of feigning myself to have

been stung;[15] I did so, putting my hand to my face, and pretending

to be in pain. The maiden came up to me, removed my hand and enquired

where I had been stung; upon my lips, dearest, was my reply, why do

you not charm away the pain? Approaching my face, she placed her mouth

almost close to mine, in order to work the charm, at the same time

murmuring certain words, and ever and anon touching my lips. All this

time I kept stealing silent kisses, so that from the maiden alternately

opening and closing her lips while uttering the charm, the incantation

became changed into one continuous kiss. At last putting my arms around

her, I saluted her lips more ardently; upon which drawing back she

exclaimed, "What are you about? Are you, too, turned enchanter?" "I am

only kissing the charm which has removed my pain." She took my meaning

and smiled, which gave me a fresh supply of courage.

"Ah! dear Leucippe," I exclaimed, "I now feel another and severer

sting,[16] one which has penetrated to my very heart, and calls for

your 'mighty magic;' surely you must carry about a bee upon your lips,

they are full of honey, your kisses wound; repeat the charm, I pray,

but do not worry over the operation, for fear of exasperating the

wound;" at the same time I embraced her more closely and kissed her

with still greater freedom; nor, though making a show of resistance,

did she seem displeased.[17] At this juncture Clio was seen approaching

from a distance, upon which we separated, I much annoyed and sorely

against my will; what were her feelings I cannot exactly say. After

what had passed, however, I felt easier in mind and began to indulge in

brighter hopes.

I still felt the kiss upon my lips as though it had really been

something of a corporeal nature; I zealously guarded it as a treasure

of sweets, for a kiss is to the lover his chief delight; it takes its

birth from the fairest portion of the human body--from the mouth, which

is the instrument of the voice, and the voice is the adumbration of the

soul; when lips mingle they dart pleasure through the veins, and make

even the lovers' souls join in the embrace. Never before did I feel

delight comparable to this; and then for the first time I learnt that

no pleasurable sensation can vie with a lover's kiss.[18]

At supper time we met as on former occasions, when Satyrus, who acted

as cupbearer, hit upon the following amorous device. After our cups

were filled, he effected an exchange, presenting mine to the maiden,

handing hers to me. Having noticed what part of the brim had been

touched by her in drinking, I applied my lips to the same place;[19]

thus intimating that I was sending her a kiss. She remarked what I had

done, and readily understood that I had been kissing the shadow of her

lips. Satyrus again stealthily made a like exchange of cups, when I

could observe her imitating me, and drinking as I had done, which,

as you may imagine, vastly increased my happiness. This was repeated

a third and fourth time; in short, we passed the rest of the time in

drinking kisses to one another.

When supper was ended, Satyrus approaching me said, "Now is the time to

show your mettle; the maiden's mother, as you are aware, is unwell, and

has retired to rest alone. She herself before going to bed will take a

few turns as usual in the garden, attended by no one but Clio, whom I

will undertake to get out of the way." We then separated, and remained

on the watch, he for Clio, I for Leucippe. Everything turned out as

we had wished; Clio was got rid of, and Leucippe remained walking

by herself. I waited till the daylight had faded away,[20] and then

approached her, emboldened by my former success, like a soldier already

victorious, who therefore scorns the perils of war. The arms in which I

trusted were wine, love, hope, and solitude; so, without saying a word,

and as if everything had been preconcerted, I took her in my arms, and

covered her with kisses. When about to proceed to other familiarities,

a noise was heard behind us, at which we started asunder in alarm. She

betook herself to her chamber, and I remained there in great dudgeon at

having lost so capital an opportunity, and execrating the noise which

had been the cause.

Meanwhile Satyrus came up with a laughing countenance. He had witnessed

everything, having concealed himself under a tree to guard against our

surprise; and it was he, who seeing some one approach, had made the

noise.

In the course of a few days, my father made preparations for concluding

my marriage sooner than had been originally intended. He had been much

alarmed by various dreams; he thought he was celebrating the nuptial

rites, and after the torches had been kindled the light was suddenly

extinguished. This made him more anxious to conclude the matter, and we

were now within a day of the one formally appointed for the ceremony.

The wedding clothes and jewels were already purchased; there was a

necklace composed of various gems, and a splendid purple robe edged

with a gold border. The gems vied with each other in beauty; among

them was a hyacinth,[21] which resembled a rose, only that it was

a stone, and an amethyst almost as lustrous as gold itself. In the

middle of this necklace were three precious stones, arranged together

and curiously blended in their hues; the lowest one was black, the

middle white, but with a darkish tinge, the upper one shading off

into a ruddy colour. They were set in a rim of gold, and might be

said to bear resemblance to an eye.[22] The purple of the dress was

of no ordinary dye, but of the kind which the Tyrians fable to have

been discovered by the shepherd's dog, and with which they are wont to

represent the robe of Venus to be tinged.[23] There was a time when

this purple dye was as yet unknown, but remained concealed in the

hollow of a little shell fish. A shepherd meeting with one of these

hoped to obtain the fish which was inside; foiled by the hardness of

the shell, after bestowing a hearty curse upon his booty, he threw it

into the sea as so much worthless rubbish. His dog lighted upon this

windfall,[24] and broke open the shell with his teeth, in doing which

his mouth and lips became stained with the brilliant dye, or as we may

call it, blood. The shepherd upon seeing this supposed it the effect

of a wound; so taking the dog down to the sea he washed his mouth,

upon which the imaginary blood assumed a still more brilliant hue, and

upon proceeding to touch it, his hand became of a purple colour. The

shepherd now guessed what was the nature of the shell fish, and that it

was impregnated with a dye of surpassing beauty; so taking some wool

he placed it in the aperture, determined to dive into the mysteries of

the shell; and it became of a colour similar to that upon the dog's

mouth. By this means he obtained a knowledge of what we call purple;

and after breaking open its fortified receptacle with the help of a

stone, he arrived at the treasure-house of dye. To return, however,

to my story. My father was performing the preliminary rites,[25] the

marriage being fixed, as I have said, for the following day. I was in

despair, and was devising some pretext for deferring it. While in this

state of perplexity, a great tumult was heard to proceed from the men's

quarter of the house. It appeared that as my father was offering up a

sacrifice; an eagle[26] swooping from on high seized the victim, and

in spite of every endeavour to scare him away, bore off his prey. As

this was declared to forebode no good, the marriage was postponed for

another day. My father proceeded to consult the seers and soothsayers

upon the meaning of the portent; they were of opinion that he should

offer a sacrifice to hospitable Jove at midnight upon the sea-shore,

since the bird had flown in that direction. Sure enough he had winged

his flight thither, and appeared no more. For my part, I extolled the

eagle to the skies, and declared that he was justly styled the king[27]

of birds. No long time elapsed before the meaning of the prodigy became

revealed. There was a certain young man, a native of Byzantium, by name

Callisthenes; he was an orphan and possessed of wealth, profligate

in his life and extravagant in his expenditure. Having heard that

Sostratus had a handsome daughter, he was anxious to obtain her hand

and became enamoured upon hearsay, for he had never seen her.[28] The

force of passion upon the licentious is often so strong that their ears

lead them into love, and report has the same effect upon their minds

which sight has upon others.

Before the breaking out of the war against the Byzantians, the young

man introduced himself to Sostratus, and asked the hand of his daughter

in marriage. Sostratus, however, strongly objecting to his irregular

way of life, rejected his application. Callisthenes was very indignant

at this repulse; he considered himself slighted;--besides, he was in

love, and fancy pictured to his mind those charms which he had never

seen. Dissembling his displeasure, he meditated how he might revenge

himself on Sostratus, and at the same time gratify his own desires; nor

was he without hope of success, there being a law of the Byzantians

which enacted, that if any one should carry off a maiden he should

be exempt from punishment upon making her his wife;[29] of this law

he determined to avail himself, and waited only till a seasonable

opportunity should offer. Although the war had now broken out, and the

maiden had come to us for security, he did not abandon his design, in

the execution of which the following circumstance assisted, as the

Byzantians had received an oracle to this effect:--

"With _plant-born_ name there lives an island race,

Whose land an isthmus to the shore doth brace;

Vulcan consorts there with the blue-eyed maid,

And there to Hercules be offerings paid."[30]

While all were in doubt what place was intended by these enigmatic

words, Sostratus (who was one of the commanders) thus delivered

his opinion:--"We must send to Tyre, and offer up a sacrifice to

Hercules;[31] the expressions of the miracle clearly point to that

city. The 'plant-derived name,' shews that the island of the Phœnicians

is intended, the phœnix (or palm), being a plant; both sea and land lay

claim to it: the latter joins it to the continent, the former washes

it on either side; thus it is seated in the one element, but without

abandoning the other, to which it is united by its narrow isthmus or

neck of land; moreover, it is not founded in the sea, but both under

it and under the isthmus, the waters have free course; thus there is

seen the singular spectacle of a city in the sea, and of an island

upon shore. The mention made of 'Vulcan consorting with the blue-eyed

maid,' alludes to the olive and the fire, which are found there in

close proximity: for, in a sacred precinct surrounded by a wall, olive

trees are seen to flourish, while fire issuing from their roots burns

among the branches, and with its ashes benefits the tree; hence there

exists a mutual friendship, and Minerva shuns not Vulcan." Upon this

Chærophon, who shared the command with Sostratus in the war, his senior

in age and a native of Tyre, extolled him highly for his excellent

interpretation of the oracle. "It is not only fire, however," said

he, "which claims our wonder; the water also deserves its share. I

myself have seen the following marvels:--there is a fountain in Sicily

whose waters are mingled with fire; the flame is seen to leap up from

underneath, yet if you touch the water it will be found as cold as

snow, so that neither is the fire extinguished by the water, nor the

water ignited by the flame, but a mutual truce subsists between the

elements.[32] There is also a river in Spain, not differing from others

in appearance, but if you wish to hear it become vocal, you have but

to wait and listen; for when a gentle breeze sweeps over its surface

there is heard a sound as if from strings, the wind being the plectrum,

the river itself the lyre.[33] I may likewise mention a lake in Lybia,

resembling in its nature the Indian soil.[34] The Lybian maidens are

well acquainted with its secrets and with the riches which, stored

below its waters, are mingled with the mud, for it is, in fact, a

fount of gold.[35] Plunging a long pole smeared with pitch into the

lake, they lay open its recesses; this pole is to the gold what the

hook is to the fish, serving as a bait. The grains of gold alone

attach themselves to the pitch, and are drawn on shore. Such is the

gold-fishing in the Lybian waters."

After relating these marvels, Chærophon, with the consent of the

state, proceeded to dispatch the victims and other offerings to

Tyre. Callisthenes contrived to be among the number of the sacred

functionaries,[36] and soon arriving at that city, he found out my

father's residence, and matured his schemes against the females, who,

as will presently be shown, went out to view the sacrificial show,

which was in the highest degree sumptuous; there was a vast quantity

of different kinds of incense used, such as cassia, frankincense, and

crocus; there was also a great display of flowers, the narcissus,

the rose, and the myrtle; the fragrance of the flowers vied with

the perfumes of the incense; the breeze wafted them aloft, mingled

their odours in the air, producing a gale of sweets. The victims were

many in number and of various kinds; the most remarkable among them,

however, were the oxen from the Nile, animals which excel not only in

stature but in colours. They are altogether of very large size, with

brawny necks, broad backs, and ample bellies;[37] their horns are not

depressed, like those of the Sicilian ox, nor ill-shaped like the

Cyprian, but project upward from the forehead of this animal with a

gentle curve; the interval between them at their tips and at the roots

being equal, so that they bear a resemblance to the moon when at the

full; their colour is that which Homer so much praises in the Thracian

horses.[38] The bull stalks along with lofty crest, as if to show that

he is the monarch of the herd. If there is any truth in the legend of

Europa, it was into an Egyptian bull that Jove metamorphosed himself.

At the time of which I am speaking my mother-in-law was unwell;

Leucippe also feigned indisposition, according to a preconcerted

arrangement, that we might have an opportunity of meeting during the

absence of the rest. My sister, therefore, and Leucippe's mother were

the only ones who went out to see the show. Callisthenes, who knew by

sight the wife of Sostratus, seeing my sister in her company mistook

her for Leucippe, of whom he had no personal knowledge. Smitten by her

appearance, and without making any inquiries, he points her out to

a trusty attendant of his, commanding him to engage some pirates to

effect her seizure, and arranging the manner of proceeding, for a high

festival[39] was at hand when, as he understood, all the maidens would

go down to the shore for the purpose of performing their ablutions.

After giving these directions, and having discharged the duties of his

function,[40] he withdrew. He had previously, I may remark, provided a

vessel of his own, in case an opportunity should offer for carrying his

schemes into effect.

Meanwhile the rest of the sacred functionaries had embarked and sailed

away; he, however, went on board his vessel, and continued to lie a

little off shore, both in order that he might appear to be taking his

departure like the others, and also lest, being so near Tyre, any

danger should happen to himself in consequence of carrying off the

maiden. Upon arriving at Sarepta, a Tyrian village on the sea-coast,

he purchased another craft, which he intrusted to his follower Zeno,

who was to execute his plan. This man was able-bodied, and accustomed

to a buccaneering life; he soon, therefore, succeeded in gathering

together some pirates from the above-named village, and then sailed for

Tyre. Near this city there is an islet with a harbour, (the Tyrians

call it the tomb of Rhodope); here the craft was stationed watching

for the prey. Before the arrival of the high festival, however, which

Callisthenes awaited, the omen of the eagle and the interpretation

of the soothsayers were fulfilled. On the day preceding, we made

preparations for the sacrifice to Jove, and late in the evening went

down to the shore; none of our motions escaped Zeno, who cautiously

followed us. When in the act of performing our ablutions, he made the

preconcerted signal, upon which the boat made rapidly for the land,

manned by ten young fellows; eight others were secretly in readiness

on shore, dressed in women's clothes and with shaven chins; each had a

sword concealed under his dress, and the better to avoid any suspicion,

they had brought some victims with them as for sacrifice, so that we

took them to be women. No sooner had we reached the pile than, raising

a sudden shout, they rushed upon us, and put out our torches; we fled

disorderly and in alarm, upon which they drew their swords, and seizing

my sister, put her into the boat, and then embarking rowed off with the

speed of an eagle. Some who had fled at the first onset saw nothing of

what afterwards occurred; others who had witnessed everything cried

out, "The pirates have carried off Calligone."

Meanwhile the boat was far out at sea, and upon nearing Sarepta made

a signal which when Callisthenes recognised, he put out to meet it,

and taking the maiden on board his own vessel, at once sailed away. I

breathed again upon finding my marriage thus unexpectedly broken off,

nevertheless I was sorry for the calamity which had befallen my sister.

A few days after this occurrence, I said to Leucippe, "How long, my

dearest, are we to confine ourselves to kisses? they are pleasant

enough as preludes, let us now add to them something more substantial;

suppose we exchange mutual pledges of fidelity, for only let Venus

initiate[41] us in her mysteries and then we need fear the power of no

other deity."

By constantly repeating my solicitations, I at length persuaded

the maiden to receive me into her own chamber, Clio lending us her

assistance. I will describe the situation of her room: a large space

in one part of the mansion contained two chambers on the right hand

and as many on the left; a narrow passage, closed at the entrance by a

door, gave access to them.[42] Those at the farther end were occupied

by the maiden and her mother, and were opposite each other; of the two

remaining ones, that next to Leucippe belonged to Clio, the other was a

store-room. Leucippe's mother was always in the habit of attending her

to bed; upon which occasions she not only locked the door inside, but

had it secured by a slave on the outside, the keys being handed to her

through an opening; these she kept until the morning, when calling the

man she passed them back to him that he might unlock the door.

Satyrus contrived to have a set of keys made like them, and finding

upon trial that they would answer, he with the consent of the maiden

gained over Clio, who was to offer no impediment. Such was the plan

which we devised. There was a slave belonging to the household, called

Conops, a prying, talkative, lecherous fellow, in short everything that

was bad. The man watched our proceedings very narrowly, and suspecting

our intentions, used to keep open the door of his dormitory until late

at night, so that it was no easy matter to escape his observation.

Satyrus wishing to make a friend of him, often talked and joked with

him, and laughing in allusion to his name (Κώνωψ) would call him

Gnat. The fellow seeing through the artifice of Satyrus pretended

to return the joke, but, in doing so, exhibited his own ill-natured

disposition. "As you are so fond," said he, "of punning upon my name,

I will tell you a story about the gnat. The lion often complained to

Prometheus that although he had formed him a large and handsome beast,

had armed his jaws with teeth, and his feet with claws, and had made

him more powerful than the other animals, still, notwithstanding all

these advantages, he stood in fear of the dunghill cock.[43] 'Why

dost thou without cause accuse me?' replied Prometheus; 'I have given

thee every gift which it was in my power to bestow, it is thine own

faint heartedness which is in fault.' The lion wept and bemoaned his

condition, cursing his own want of courage, and in the end made up

his mind to die. While in this frame of mind he happened to meet the

elephant, with whom, after wishing him good morning, he entered into

conversation. Seeing him continually flap his ears, 'What ails you,'

he asked--'why are your ears never for a moment still?' The elephant,

about whose head a gnat was at that moment flying, replied, 'If the

buzzing insect which I see, was to get into my ear, the result would

be my death.' Upon this the lion made the following reflection. 'Why

should I (such as I am, and so much more fortunate than the elephant,)

think of dying? It is better to stand in awe of a cock than to dread a

scurvy gnat.'

"You see," said Conops, "what power the gnat possesses, since he can

terrify the elephant." Satyrus who saw into the malicious meaning of

his words, replied with a smile, "I will now relate to you the story of

the gnat and the lion, which I heard from a certain sage; as for your

tale about the elephant, you are welcome to make what you can out of

it. The braggart gnat said one day to the lion, 'So you think to lord

it over me as you do over other creatures. I should like to know why?

You are not handsomer than I am, nor yet bolder, nor yet more powerful;

in what respect are you superior to me? In valour?--You tear with your

claws and bite with your teeth, it is true; so does every woman when

she quarrels;[44] and as to your size and beauty, you have indeed an

ample chest and broad shoulders, and a whole forest of hair about your

neck, but you little think how unsightly are your hinder parts. On the

other hand, my greatness is commensurate with the air and with the

power of my wings; the flowers of the meadow constitute my comeliness,

they serve me in lieu of garments, with which, when weary with flying,

I invest myself; neither is my valour any laughing matter; I am the

very impersonation of a warlike instrument; I blow a blast[45] when

I go to battle, and it is my mouth which serves for trumpet and for

weapon, so that I am at once, a musician and an archer; moreover I

am my own bow and arrow; my wings poised in air shoot me forward, and

lighting down, I inflict a wound as with a shaft; who so ever feels it

cries out and forthwith tries to find his enemy: I, however, though

present, am at the same time absent; I fly and I stand my ground,

and with my wings circle round the adversary, and laugh to see him

dance with pain. But why should I waste more words?--let us at once

join battle.' Saying this, he falls upon the lion, attacking his eyes

and every other part which was unprotected by hair; at the same time

wheeling round him and blowing his trumpet. The lion was in a fury,

turning himself in every direction and vainly snapping at the air; his

wrath afforded additional sport to the gnat, who made an onslaught

on his very mouth. Immediately he turned to the side where he was

aggrieved, when his antagonist, like a skilful wrestler, twisting and

twirling his body escaped clean through the lion's teeth, which were

heard to rattle against each other in the vain attempt to seize him.

By this time the lion was thoroughly tired by thus fighting with the

air, and stood still, exhausted by his own efforts; upon which the

gnat, sailing round his mane sounded a triumphant strain of victory;

but stimulated by his excess of vanity he took a wider range, and all

at once fell into a spider's web. When no hope of escape appeared, he

sorrowfully said, 'Fool that I am, I entered the lists against a lion,

and behold I am caught in the meshes of a spider!'" Having finished

his story, Satyrus said, with a sarcastic laugh, "Be on your guard,

and beware of spiders." Not many days had passed when Satyrus knowing

what a belly-slave Conops was, purchased a powerful soporific draught

and then invited him to supper.[46] Suspicious of some trick, he at

first declined, but afterwards, over persuaded by his most excellent

adviser--appetite,[47] he complied. After supper, when he was on the

point of going away, Satyrus poured the potion into his last draught,

he drank it off, and had just time to reach his dormitory, when he fell

on his bed in a deep sleep. Upon this, Satyrus hurried to me and said,

"Conops is fast asleep, now is the time to prove yourself as valorous

as Ulysses:"[48] we instantly proceeded to the door which conducted to

Leucippe's chamber; there he left me, and Clio stealthily admitted me,

trembling with joy and fear; the dread of danger disturbed my hopes,

but the hope of success qualified the dread, and so hope became the

source of fear, and pain the cause of pleasure.

Just as I had entered the maiden's room, her mother's sleep had been

disturbed by a fearful dream; a robber armed with a naked sword, seized

and carried off her daughter, after which, laying her upon the ground,

he proceeded to rip her up, beginning at her private parts. Terrified

by the vision, her mother started up and hurried to her daughter's

apartment, which as I before said was close at hand. I had but just

got into bed and hearing the doors open, had scarcely time to leap out

before she was at her daughter's side. Aware of my danger I made a bolt

through the opened door, and ran with all my might, till trembling

from head to foot I met Satyrus, when we both made our way in the dark

and retreated each to his own room. Leucippe's mother fainted, but

upon recovering the first thing she did was to box Clio's ears, then

tearing her own hair, she broke forth into lamentation. "Oh Leucippe,"

she said, "you have blighted all my hopes. And you Sostratus, who are

fighting at Byzantium to protect the honour of other people's wives and

daughters, you little think how some enemy has been warring against

your house, and has defiled your own daughter's honour. Oh, Leucippe,

I never thought to see you wedded after such a fashion as this! Would

that you had remained at Byzantium! Would that you had suffered

violence from the chances of war, and that some Thracian had been your

ravisher! In such a case the violence would have excused the shame,

whereas now, you are at the same time wretched and disgraced. The

vision of the night did but mock my mind, the realities of the dream

were hidden from me, for of a truth, yours has been a more fearful

ripping up, and your wound more fatal than any inflicted by the sword;

and the worst is, that I am ignorant who is your ravisher. I do not

even know what is his condition! for aught I can tell, he may be some

wretched slave.[49]" When the maiden felt assured of my escape, she

took courage and said: "Mother, there is no occasion for you to attack

my chastity, nothing has been done to me deserving of your reproaches;

nor do I know whether the intruder was a god, a demigod, or a mortal

ravisher;[50] all I know is that I was heartily frightened and lay

still, quite unable to cry out through fear; for fear, as you know,

acts as a padlock upon the tongue: this, however, you may be assured

of, no one has robbed me of my virginity." Notwithstanding these

assurances of her daughter, Panthea gave way to a fresh paroxysm of

grief. Meanwhile Satyrus and I were deliberating on the best course

to be pursued; and we determined to make our escape out of the house

before morning should arrive, when Clio would be put to the torture and

be compelled to reveal everything.

This plan we at once carried into execution, and telling the porter

that we were going out to visit our mistresses, we went straight to

Clinias: it was midnight, and we had some trouble in gaining admission:

Clinias who slept in an upper room heard our voices in discussion

with his porter, and hurried down in alarm, while we could see at a

short distance Clio running towards us, for she too it appeared had

determined to make her escape. Almost in the same moment therefore

Clinias heard our story, and we the narrative of Clio, while she was

made acquainted with our future plans; we all went in doors, when we

gave Clinias a more detailed account and stated our determination of

leaving the city. "I will accompany you," said Clio, "for if I remain

behind till morning, death (the sweetest of torments, since it ends

them) will be my lot." Clinias took my hand and leading me aside, he

said, "It appears to me most advisable to get this wench out of the

way at once, and after waiting a few days we can depart ourselves, if

still of the same mind. According to your account the maiden's mother

does not know who it was whom she surprised, nor will there be any one

to furnish evidence since Clio is removed. Nay, we may perhaps persuade

the maiden herself to share our flight; I will accompany you at all

events."

We agreed to his proposal, so Clio was delivered to the care of one of

his slaves to be put on board a boat, while we continued to deliberate

upon the course best to be pursued. At last we resolved to make trial

of Leucippe's inclination, and, should she be willing, to carry her

off: in case of her rejecting our proposal, we determined to remain

for the present and to await the course of events. The short remainder

of the night was passed in sleep, and at daylight we returned home.

Panthea had no sooner risen in the morning, than she had preparations

made for putting Clio to the torture;[51] but when summoned she could

no where be found. Upon this, returning to her daughter, "Will you

still persist," said she, "in concealing the particulars of this pretty

plot? Now, I find that Clio also has run off." Still more reassured by

the intelligence, Leucippe replied, "What more would you have me tell

you? What stronger testimony of the truth would you have me produce?

If there is any way of proving a maid's virginity, you are welcome

to prove mine." "Aye," said Panthea, "and by so doing to add to the

troubles of our family by bringing in witnesses to its disgrace;" upon

saying which, she hastily quitted the apartment. Leucippe left to

herself, and with her mother's words still ringing in her ears, was

distracted by conflicting and various emotions;[52] she was deeply

pained at having been discovered. Her mother's reproaches filled her

with shame; she felt angry at having her word doubted. Now these

feelings are like three billows which disturb the soul's tranquillity:

shame making an entrance through the eyes unfits them for their natural

office; pain preys upon the mind and extinguishes its ardour; while

the voice of anger baying round the heart overpowers reason with

its wrathful foam.[53] The tongue is the parent of these different

feelings; bending its bow and aiming its arrow at the mark, it inflicts

its several wounds upon the soul:[54] with the wordy shaft of railing

it produces anger, with that of well founded accusation, begets pain,

with that of reproof, causes shame; the peculiarity of all these arrows

is, that they inflict deep but bloodless wounds, and there is available

against their effects one remedy alone, which is, to turn against the

assailant his own weapons. Speech, the weapon of the tongue, must be

repelled by a weapon of like nature, for then the feeling of anger

will become calmed and the sensations of shame and annoyance will be

appeased; but if dread of a superior hinder the employment of such

succours, the very fact of silence makes these wounds to rankle the

more deeply, and unless these mental waves, raised by the power of

speech, can cast up their foam, they will but swell and toss the

more.[55]

What I have been saying will picture the condition of Leucippe's mind,

who felt ready to sink under her troubles; it was while she was in

this frame of mind that I dispatched Satyrus to her, in order to make

overtures of flight. Anticipating him in her words, she exclaimed:--"In

the name of the gods, foreign and hospitable, deliver me out of my

mother's power, and take me whither you will; for if you go away and

leave me here, the noose suspended by my own hands shall be my death."

When I was informed of her expressions, it freed me from a world of

anxiety; and in the course of two or three days, when my father was

absent from home, we made preparations for our flight. Satyrus had

still remaining some of the potion which he had used so successfully

upon Conops. While waiting at supper he poured out a little into the

last cup, which he presented to Panthea; almost immediately after

drinking it, she retired to her own room, and fell fast asleep.

Leucippe had now another chambermaid, with whom Satyrus was on familiar

terms; having given her likewise a portion of the draught, he proceeded

to a third party, the porter, who was soon lying under the influence of

the same soporific potion.

Meanwhile Clinias was awaiting us at the door with a carriage which

he had in readiness, and while all were yet asleep, between nine and

ten at night, we cautiously left the house, Satyrus leading Leucippe

by the hand: Conops, as I may remark, who used to watch our movements,

being fortunately absent, having been dispatched on an errand by his

mistress. On getting out, we immediately entered the carriage, six

in number, Leucippe, I and Satyrus, together with Clinias and two

servants. We drove off in the direction of Sidon, where we arrived

about midnight, and without delay continued our journey to Berytus, in

hopes of finding some vessel in the harbour; nor were we disappointed,

for on going to the port we found a ship on the point of sailing:

without even inquiring whither she was bound, we got our baggage on

board, and embarked a little before dawn. It was then we learnt that

the vessel was bound for the celebrated city of Alexandria, situated on

the Nile.

The sight of the sea delighted me while as yet we were in the smooth

water of the harbour; soon, however, upon the wind becoming favourable,

loud tumult prevailed throughout the vessel; the sailors hurried to and

fro, the master issued his commands, ropes were bent, the sail-yard

was brought round before the wind, the sail was unfurled, we weighed

anchor,[56] the ship began to move, the port was left behind, and the

coast, as if itself in motion, seemed gradually to be retiring from

us;[57] the Pæan was chanted, and many prayers were addressed to the

guardian deities for a prosperous voyage. Meanwhile the wind freshened

and filled the sail, and the vessel speeded on her course.

There was a young man on board, in the same cabin[58] with ourselves,

when dinner time was come he politely invited us to partake of his

meal. Satyrus was just then bringing out our provisions; so putting

all into a common stock, we shared our dinner and our conversation. I

began by saying, "Pray where do you come from, and by what name are we

to address you?" "My name," he replied, "is Menelaus, and I am a native

of Egypt; and now may I inquire who you are?" "I am called Clitopho,

and my companion Clinias; our country is Phœnicia." "And what," he

rejoined, "is the motive of your voyage?" "If you will relate your own

story first, you shall then hear ours." Menelaus assented, and began as

follows:--

"The cause of my leaving my home may be summed up in very few

words:--envious love and ill-fated hunting. I was strongly attached to

a handsome youth, who was very fond of the chase. I did everything

in my power to restrain him from this pursuit, but without success.

Finding I could not prevail with him, I myself accompanied him.

"One day we were out hunting, and for a time everything went on

successfully so long as harmless animals were alone the objects of our

sport. At length a wild boar was roused; the youth pursued the brute,

who faced about, and ran furiously to attack him; still the youth kept

his ground, not withstanding that I repeatedly called out:--'Wheel

round your horse; the beast is too powerful for you.' The boar

continuing its career, and coming up, they closed in combat. Terrified

lest the beast should wound the horse, and so bring down his rider,

I launched my javelin without taking sufficient aim, and the youth

crossing its course, received the stroke.[59]

"Picture to yourself the feelings of my mind. If I retained life at

that moment, it was like a living death; and what was most lamentable

of all, the wretched youth, who still breathed, extending his arms,

embraced me, and so far from hating his destroyer, he expired still

grasping my homicidal hand. On account of this lamentable occurrence

his parents took legal proceedings against me; nor was I unwilling to

stand my trial; indeed I offered no defence, considering myself fully

deserving to suffer death. The judge, out of compassion, condemned me

to three years' banishment, and that period having now expired, I am on

my return home."

This narrative reminded Clinias of the unhappy death of Charicles, and

he shed tears, which though in appearance they flowed for another's

grief, were, in reality, drawn forth by his own sorrows.[60] "Are

you weeping on my account," asked Menelaus, "or has any similar

disaster befallen you?" Upon this Clinias, with many sighs, detailed

the circumstances of Charicles and the horse; and I likewise related

my adventures. Seeing Menelaus very low spirited on account of his

own thoughts, and Clinias still shedding tears at the recollection of

Charicles, I endeavoured to dissipate their grief, by introducing a

love topic for conversation; for Leucippe, I may observe, was not then

present, but was asleep in the ship's hold. I began, therefore, with

a smiling air:--"How much better off is Clinias than I am; he was no

doubt longing to inveigh against women, according to his wont, and he

can do so all the better now, having found one who sympathises with his

tastes; but why so many should be addicted to the love of youths, for

my part I cannot tell."

"There can be no doubt," said Menelaus, "which is preferable. Youths

are much more open and free from affectation than women, and their

beauty stimulates the senses much more powerfully."

"How so?" I asked; "it no sooner appears than it is gone. It affords

no enjoyment to the lover, but is like the cup of Tantalus, while one

is drinking the liquid disappears; and even the little which has been

swallowed is unsatisfying. No one can leave such favourites without

feeling his pleasure alloyed with pain, the draught of love still

leaves him thirsty."

"You do not understand," rejoined Menelaus, "that the perfection of

pleasure consists in its bringing with it no satiety; the very fact

of its being of a permanent and satisfying kind takes away from its

delight. What we snatch but now and then is always new, and always in

full beauty. Of such things the pleasure is not liable to decay and

age, and it gains in intensity what it loses by briefness of duration;

for this reason, the rose is considered the most lovely among flowers,

because its beauty so quickly fades. There are two species of beauty

among mortals, each bestowed by its presiding goddess;[61] the one is

of heaven, the other of earth; the former chafes at being linked to

what is mortal, and quickly wings its flight to heaven; the latter

clings to earth, and cleaves to mortal bodies. Would you have a poet's

testimony of the ascent of heavenly beauty? hear what Homer sings:--

'Ganymede,

Fairest of human kind, whom for that cause

The gods caught up to heav'n that he might dwell

For ever there, the cup-bearer of Jove.'[62]

But no woman, I trow, ever ascended to heaven for her beauty's

sake, though Jove had abundance of intrigues with women: grief and

exile were the portion of Alcmena; the chest and the sea were the

receptacle of Danæ; and Semele became food for fire;[63] but--mark the

difference--when Jove became enamoured of a Phrygian youth, he took him

up to heaven to dwell with him, and pour out his nectar, depriving his

predecessor of the office, she being, I rather think, a woman."

"In my opinion," said I, interrupting him, "female beauty has in it

much more of the heavenly kind, because it does not so quickly fade;

and the freer from decay, the nearer is anything to the divine nature.

On the other hand, whatsoever in accordance with its mortal nature soon

decays, is not of heaven, but of earth. I grant that Jove, enamoured

of a Phrygian youth, raised him to the skies, but the beauty of woman

brought him down from heaven; for a woman he bellowed under the form of

a bull, for a woman he danced as a satyr, for a woman he transformed

himself into a golden shower. Let Ganymede, therefore, be Jove's

cup-bearer, if you will, provided that Juno[64] also reclines at the

banquet, and has a youth to wait on her. For my part, I cannot think

upon his rape without feelings of pity: a savage bird is sent down, he

is seized and borne aloft (cruel and tyrannous treatment, methinks),

and the unseemly spectacle is seen of a youth suspended from an eagle's

talons. No ravenous bird of prey, but the element of fire, bore Semele

aloft; nor should there seem anything strange and unnatural in this,

since it was by the same means that Hercules went up to heaven. You

amuse yourself at the expense of Danæ's chest, but why do you pass over

Perseus, who shared her fate? For Alcmena it sufficed that Jove for

love of her robbed the world of three whole days.[65]

"Passing, however, from the legends of mythology, I will speak of the

real delights of love, though my experience in such matters has been

small, compared with that of others, and confined to females who sell

their charms for lucre. In the first place, how tender and yielding

is a woman's body to the touch, how soft are her lips when kissed;

her person is in every way fitted for the amorous embrace: he who is

connected with her tastes genuine enjoyments; her kisses are impressed

upon his lips as seals upon a letter, and she kisses with such studied

art as imbues the kiss with double sweetness. Not content to use her

lips, she brings her teeth also into play, and feeding upon her lover's

mouth, makes her very kisses bite. What pleasure also is there in the

sensation of pressing a woman's breast, while in the amorous crisis, so

powerful is her excitement, that she is actually maddened with delight.

Her kisses are not confined to the lips, but lovers' tongues even do

their endeavour to kiss each other. At the conclusion of the amorous

combat, she pants, overcome with the fiery delight, and her love-sick

breath finding its way to her lips, encounter the lover's kiss still

wandering there, and mingling with it both descend and exert their

electric influence upon her heart, which leaps and beats, and were it

not fast bound within, would desert its seat, and be drawn forth by the

strength of kisses."[66]

"Upon my word," said Menelaus, "you seem no raw recruit, but a

thorough veteran in the service of the Queen of Love, so minute are

you in all your detail. Now hear what I have to say in favour of male

beauty. With women their words and postures, everything, in short, is

studied and artificial: and their beauty, if they possess any, is the

laborious work of cosmetic appliances, of perfumes and of dyes;[67]

divest them of these meretricious attractions, and they will appear

like the daw stripped of its feathers, which we read of in the fable.

The beauty of youths, on the other hand, requires no unguents or

artificial essences to recommend it; nature has made it complete and

sufficient in itself."[68]

[Footnote 1: Il. xvi. 823.

"As when the lion and the sturdy boar,

Contend in battle on the mountain tops

For some scant rivulet which both desire,

Ere long the lion quelle the panting boar."

Cowper's Tr.

]

[Footnote 2: καμπαί, signify properly, the changes and inflections in a

piece of music.]

[Footnote 3:

"The rose, of flow'rs th' enchanting pride;

The rose is Spring's enchanting bride;

The rose of every god's the joy;

With roses Cytherea's boy,

When, dancing, he'd some Grace ensnare,

Adorns the love-nets of his hair."

Anacreon. v. Addison's Tr.

]

[Footnote 4: προτρυγαίου Διονύσου.]

[Footnote 5: The wine of most early celebrity was that which the

minister of Apollo, Maron, who dwelt upon the skirts of Thracian

Ismarus gave to Ulysses. It was red and honey-sweet; so precious, that

it was unknown to all in the mansion save the wife of the priest and

one trusty housekeeper; so strong, that a single cup was mixed with

twenty of water; so fragrant, that even when thus diluted it diffused a

divine and most tempting perfume.

See Odyss. ix. 203.; Dict. of Greek and Roman Antiq.]

[Footnote 6: κύλικα φιλοτησίαν.]

[Footnote 7:

.... "Ο this is from above--a stream

Of nectar and ambrosia, all divine!"

Od. B. ix. 355, Cowper.

]

[Footnote 8: "He washed his garments in wine, and his clothes in the

_blood of grapes_."--Gen. xlix. 11.]

[Footnote 9: ὑάλου ὀρωρυγμένης. Herodotus, iii. 24, uses the word

ύάλος, to describe the clear transparent stone, supposed to be Oriental

alabaster, used by the Egyptians to enclose their mummies.]

[Footnote 10: The translation of this passage follows Villoisin's

reading. For a mention of the cup of Glaucus, see Herod. i. 25. Mr.

Blakesley, in his Edition remarks, that ή Γλαύκου τέχνη, was in the

time of Plato (Phædon, § 132) a proverbial one, applied to everything

requiring in extraordinary amount of skill.]

[Footnote 11:

"While Venus fills the heart....

. . . . . .

Ceres presents a plate of vermicelli,--

For love must be sustain'd like flesh and blood,--

While Bacchus pours out wine or hands a jelly.--Byron.

]

[Footnote 12: τὸ αὐτόματον ἡμῶν.]

[Footnote 13: "πῶς ἄν τις αὐτο φύγοι; πτερὰ ἔχει καὶ

καταλήψεται."--Longus, B.i.

"Αll his body is a fire,

And his breath a flame entire.

. . . . . .

He doth bear a golden bow,

And a quiver hanging low.

. . . . . .

Wings he hath which though ye clip

He will leap from lip to lip,

. . . . . .

And if chance his arrow misses

He will shoot himself in kisses."--Ben Jonson.

]

[Footnote 14: The translation follows the reading in the edition by

Jacobs.]

[Footnote 15: Tasso has introduced this stratagem of a lover into his

Aminta, Act ii. sc. 2, where Sylvia cures Phyllis stung by a bee, by

kissing her, upon which Aminta, pretends to have been stung in order to

be cured by the same agreeable remedy.

"Che, fingendo ch' un' ape avesse morso

Il mio labbre di sotto, incominciai

A lamentarmi di cotal maniera,

Che quella medicina che la lingua

Non richiedeva, il volto richiedeva."

]

[Footnote 16:

... "fece

Più cupa, e più mortale

La mia piaga verace,

Quando le labbre sua

Giunse a le labbre mie.

N'a l'api d'alcun fiore

Colgon al dolce il mel, ch'allora io colei

Da quelle fresche rose."--Tasso.

]

[Footnote 17:

"She blushed and frown'd not, but she strove to speak,

And held her tongue, her voice was grown so weak."--Byron.

]

[Footnote 18:

"How delicious is the winning

Of a kiss at love's beginning."--Campbell.

]

[Footnote 19:

"Fac primus rapias illius tacta labellis

Pocula; quoque bibit parte puella bibe."

Ovid, de Art. Am. i. 595.

"Drink to me only with thine eyes,

And I will pledge thee with mine;

Or leave a kiss but in the cup

And I'll not look for wine."

Ben Jonson (imitation of a passage in Philostratus.)

]

[Footnote 20: The original is highly poetical:--ἐπιτήρησας oὖν ὅτε τοῦ

φωτὸς τὸ πολὺ τῆς αὐγῆς ἐμαραίνετο.]

[Footnote 21: In B. v. of the Ethiopics, Heliodorus says of the Spanish

and British amethyst, that it is of a dull ruddy colour, resembling a

newly budding rose; and of the amethyst of Ethiopia, that it emits a

lustre like that of gold.]

[Footnote 22:

... "blending every colour into one,

Just like a black eye in a recent scuffle."--Byron.

]

[Footnote 23: The πέπλος was an ample shawl serving for a robe; those

of the most splendid hues and curious workmanship were imported from

Tyre and Sidon.--See Iliad, vi. 289.]

[Footnote 24: τὸ ἕρμαιον.]

[Footnote 25: πpoτέλεια γάμων. These consisted of sacrifices and

offerings made to the θεoὶ γαμήλιοι, or divinities who presided over

marriage; the sacrificer was the father of the bride elect.]

[Footnote 26: οἱωνῶν βασιλεὺς. Æsch. Ag. 113.]

[Footnote 27:

..., "ministrum fulminis alitem

Cui rex Deorum regnum in aves vagas

Permisit."--Hor. iv. Od. iv. i.

]

[Footnote 28: "nunquam visæ flagrabat amore puellæ."--Juv. iv. 14.]

[Footnote 29: Jacobs observes that this law of Byzantium is purely the

invention of Tatius; one resembling it existed at Athens.]

[Footnote 30:

Nῆσός τις πόλις ἐστί φυτώνυμον αῖμα λαχοῦσα

Ίσθμὸν ὁμοῦ καὶ πορθμὸν ἐπ' ἠπείροιο φέρουσα,

Ένθ'Ἥφαιστος ἔχων χαίρει γλαυκώπιν 'Αθηνην.

Κεῖθι θυηπολίην σε φἐρειν κέλομσι Ήρακλῆι.

Tyre is called by Euripides, φοίνισσα νήσος, (Phœn. 211,) was built

upon a small island, 200 furlongs from the shore. Alexander took it,

after having joined the island to the continent by a mole.]

[Footnote 31: Herod. B. ii. c. 44, gives an account of his visit to the

temple of the Tyrian Hercules, and of the rich offerings which he saw

in it.]

[Footnote 32: "The fire had power in the water, forgetting his own

virtue; and the water forget his own quenching nature."--Wisdom, xix.

20.]

[Footnote 33: See p. 234 of Brewster's Natural Magic, for a solution

of the acoustic wonder of the vocal sounds emitted by the statue of

Memnon.]

[Footnote 34: Herod. iii. 102, says of the Indian soil--

Ή δὲ ψάμμος ἠ αναφερομένη εστὶ χρυσῖτις.

]

[Footnote 35: Herod. Β. iv. 195, gives an account of a lake in the isle

Cyraunis, on the east of Africa, from which the young women obtain

gold-dust by means of feathers smeared with pitch.]

[Footnote 36: τῶν θεωρῶν.]

[Footnote 37:

.... "plurima cervix,

Tam longo nullus lateri modus: omnia magna."

Virg. G. iii. 52.

]

[Footnote 38:

"His steeds I saw, the fairest by these eyes

Ever beheld and loftiest; snow itself

They pass in whiteness."--Iliad, x. 43. 7. Cowper's Tr.

]

[Footnote 39: πανήγυρις.]

[Footnote 40: τὴν θεωρίαν ἀφοσιωμένος.]

[Footnote 41: μυσταγωγήσῃ.]

[Footnote 42: See the plan of a Greek house taken from Bekker's

Charikles.--Dict. of Greek and Roman Antiq. p. 494.]

[Footnote 43: This fact is asserted by Ælian, B. vi. 22, and B. xiv. 9.]

[Footnote 44: "Oh!" sobb'd Antonia, "I could tear their eyes

out."--Byron.]

[Footnote 45: In case the reader wishes to understand the philosophy of

the gnat's trumpet, we insert the following passage from Cumberland's

Trans. of the "Clouds" of Aristophanes.

_Disciple_. "'Twas put to Socrates, if he could say, when a goat

humm'd, whether the sound did issue from mouth or tail.

_Streps_. Aye; marry, what said he?

_Disciple._ He said your gnat doth blow his trumpet backwards

From a sonorous cavity within him,

Which being filled with breath, and forced along

The narrow pipe or rectum of his body,

Doth vent itself in a loud hum behind."

]

[Footnote 46:

"Fallitur et multo custodis cura Lyæo;

Illa vel Hispano lecta sit una jugo.

Sunt quoque, quæ faciant altos medicamina somnos;

Victaque Lethæâ lumina nocte premant."

Ovid. Art. Am. iii. 645.

]

[Footnote 47: ὡς δ' ἡ βελτίστη γαστήρ κατηνάγκασεν.]

[Footnote 48: The allusion is to Ulysses preparing to put out the eye

of the Cyclops.

... "the gods infused

Heroic fortitude into our hearts."--Odyss. ix. 381.

]

[Footnote 49:

"'Sdeath! with a _page_--perchance a king

Had reconciled him to the thing;

But with a stripling of a page--

I felt--but cannot paint his rage."--Byron.

]

[Footnote 50: εἴτε δαίμων, εἴτε ἥρως, εἴτε ληστής.

For an instance of intercourse between demigods--ἥρωες--and mortals,

see Herod. vi. 69.]

[Footnote 51: The evidence of slaves was always taken with torture, and

their testimony was not otherwise received. For an animated picture of

the severity sometimes practised towards slaves, male and female, by a

capricious mistress, see Juv. vi. 475, 495.]

[Footnote 52: παντοδαπή τις ἧν.

This passage may be illustrated by a parallel one in the beginning of

B. vii.]

[Footnote 53: Pliny, B. iv. 5. "Tot sinus Poloponnensem oram lancinant,

tot maria allatrant."]

[Footnote 54: "They bend their tongues like their _bow_ for lies."]

[Footnote 55: "Their tongue is as an _arrow_ shot out."--Jer. ix. 3, 8.

[Footnote 62: The swallow was generally considered the representative