Chapter 20

With ground thyme and with crocuses,And hyacinths, and helichryse.

With ground thyme and with crocuses,

And hyacinths, and helichryse.

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

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

I crown my head with flowers, λείρια,Roses, and κρίνα, and κοσμοσάνδαλα.

I crown my head with flowers, λείρια,

Roses, and κρίνα, and κοσμοσάνδαλα.

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

Did not the Lacedæmonians boast of oldAs though they were invincible? but nowThey wear effeminate purple head-dresses.

Did not the Lacedæmonians boast of old

As though they were invincible? but now

They wear effeminate purple head-dresses.

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

GARLANDS.

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

And the dear hemerocalles.

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

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

Having a golden-colour'd necklace onOf the bright calchæ, with their tender petals.

Having a golden-colour'd necklace on

Of the bright calchæ, with their tender petals.

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

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

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

Then did the Graces, and the smiling Hours,Make themselves garments rich with various hues,And dyed them in the varied flowers that SpringAnd the sweet Seasons in their bosom bear.In crocus, hyacinth, and blooming violet,And the sweet petals of the peerless rose,So fragrant, so divine; nor did they scornThe dewy cups of the ambrosial flowerThat boasts Narcissus' name. Such robes, perfumedWith the rich treasures of revolving seasons,The golden Venus wears.

Then did the Graces, and the smiling Hours,

Make themselves garments rich with various hues,

And dyed them in the varied flowers that Spring

And the sweet Seasons in their bosom bear.

In crocus, hyacinth, and blooming violet,

And the sweet petals of the peerless rose,

So fragrant, so divine; nor did they scorn

The dewy cups of the ambrosial flower

That boasts Narcissus' name. Such robes, perfumed

With the rich treasures of revolving seasons,

The golden Venus wears.

GARLANDS.

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

And when the smiling Venus with her trainHad woven fragrant garlands of the treasuresThe flowery earth puts forth, the goddessesAll crown'd their heads with their queen's precious work,—The Nymphs and Graces, and the golden Venus,—And raised a tuneful song round Ida's springs.

And when the smiling Venus with her train

Had woven fragrant garlands of the treasures

The flowery earth puts forth, the goddesses

All crown'd their heads with their queen's precious work,—

The Nymphs and Graces, and the golden Venus,—

And raised a tuneful song round Ida's springs.

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

And many other flowers you may plant,Fragrant and beauteous, of Ionian growth;Two sorts of violets are there,—pallid one,And like the colour of the virgin gold,Such as th' Ionian nymphs to Ion gave,When in the meadows of the holy PisaThey met and loved and crown'd the modest youth.For he had cheer'd his hounds and slain the boar,And in the clear Alpheus bathed his limbs,Before he visited those friendly nymphs.Cut then the shoots from off the thorny rose,And plant them in the trenches, leaving spaceBetween, two spans in width. The poets tellThat Midas first, when Asia's realms he left,Brought roses from th' Odonian hills of Thrace,And cultivated them in th' Emathian lands,Blooming and fragrant with their sixty petals.Next to th' Emathian roses those are praisedWhich the Megarian Nisæa displays:Nor is Phaselis, nor the land which worshipsThe chaste Diana,[125]to be lightly praised,Made verdant by the sweet Lethæan stream.In other trenches place the ivy cuttings,And often e'en a branch with berries loadedMay be entrusted to the grateful ground;* * * * *[126]Or with well-sharpen'd knife cut off the shoots,And plait them into baskets,* * * * *High on the top the calyx full of seedGrows with white leaves, tinged in the heart with gold,Which some call crina, others liria,Others ambrosia, but those who loveThe fittest name, do call them Venus' joy;For in their colour they do vie with Venus,Though far inferior to her decent form.The iris in its roots is like th' agallis,Or hyacinth fresh sprung from Ajax' blood;It rises high with swallow-shaped flowers,Blooming when summer brings the swallows back.Thick are the leaves they from their bosom pour,And the fresh flowers constantly succeeding,Shine in their stooping mouths.* * * * *Nor is the lychnis, nor the lofty rush,Nor the fair anthemis in light esteem,Nor the boanthemum with towering stem,Nor phlox whose brilliancy scarce seems to yieldTo the bright splendour of the midday sun.Plant the ground thyme where the more fertile groundIs moisten'd by fresh-welling springs beneath,That with long creeping branches it may spread,Or droop in quest of some transparent spring,The wood-nymphs' chosen draught. Throw far awayThe poppy's leaves, and keep the head entire,A sure protection from the teasing gnats;For every kind of insect makes its seatUpon the opening leaves; and on the head,Like freshening dews, they feed, and much rejoiceIn the rich latent honey that it bears;But when the leaves (θρῖα) are off, the mighty flameSoon scatters them . . . .

And many other flowers you may plant,

Fragrant and beauteous, of Ionian growth;

Two sorts of violets are there,—pallid one,

And like the colour of the virgin gold,

Such as th' Ionian nymphs to Ion gave,

When in the meadows of the holy Pisa

They met and loved and crown'd the modest youth.

For he had cheer'd his hounds and slain the boar,

And in the clear Alpheus bathed his limbs,

Before he visited those friendly nymphs.

Cut then the shoots from off the thorny rose,

And plant them in the trenches, leaving space

Between, two spans in width. The poets tell

That Midas first, when Asia's realms he left,

Brought roses from th' Odonian hills of Thrace,

And cultivated them in th' Emathian lands,

Blooming and fragrant with their sixty petals.

Next to th' Emathian roses those are praised

Which the Megarian Nisæa displays:

Nor is Phaselis, nor the land which worships

The chaste Diana,[125]to be lightly praised,

Made verdant by the sweet Lethæan stream.

In other trenches place the ivy cuttings,

And often e'en a branch with berries loaded

May be entrusted to the grateful ground;

* * * * *[126]

Or with well-sharpen'd knife cut off the shoots,

And plait them into baskets,

* * * * *

High on the top the calyx full of seed

Grows with white leaves, tinged in the heart with gold,

Which some call crina, others liria,

Others ambrosia, but those who love

The fittest name, do call them Venus' joy;

For in their colour they do vie with Venus,

Though far inferior to her decent form.

The iris in its roots is like th' agallis,

Or hyacinth fresh sprung from Ajax' blood;

It rises high with swallow-shaped flowers,

Blooming when summer brings the swallows back.

Thick are the leaves they from their bosom pour,

And the fresh flowers constantly succeeding,

Shine in their stooping mouths.

* * * * *

Nor is the lychnis, nor the lofty rush,

Nor the fair anthemis in light esteem,

Nor the boanthemum with towering stem,

Nor phlox whose brilliancy scarce seems to yield

To the bright splendour of the midday sun.

Plant the ground thyme where the more fertile ground

Is moisten'd by fresh-welling springs beneath,

That with long creeping branches it may spread,

Or droop in quest of some transparent spring,

The wood-nymphs' chosen draught. Throw far away

The poppy's leaves, and keep the head entire,

A sure protection from the teasing gnats;

For every kind of insect makes its seat

Upon the opening leaves; and on the head,

Like freshening dews, they feed, and much rejoice

In the rich latent honey that it bears;

But when the leaves (θρῖα) are off, the mighty flame

Soon scatters them . . . .

(but by the word θρῖα he does not here mean the leaves of fig-trees, but of the poppy).

Nor can they place their feetWith steady hold, nor juicy food extract;And oft they slip, and fall upon their heads.Swift is the growth, and early the perfectionOf the sampsychum, and of rosemary,And of the others which the gardensSupply to diligent men for well-earn'd garlands.Such are the feathery fern, the boy's-love sweet,(Like the tall poplar); such the golden crocus,Fair flower of early spring; the gopher white,And fragrant thyme, and all the unsown beautyWhich in moist grounds the verdant meadows bear;The ox-eye, the sweet-smelling flower of Jove,The chalca, and the much sung hyacinth,And the low-growing violet, to whichDark Proserpine a darker hue has given;The tall panosmium, and the varied coloursWhich the gladiolus puts forth in vainTo decorate the early tombs of maidens.Then too the ever-flourishing anemones,Tempting afar with their most vivid dyes.

Nor can they place their feet

With steady hold, nor juicy food extract;

And oft they slip, and fall upon their heads.

Swift is the growth, and early the perfection

Of the sampsychum, and of rosemary,

And of the others which the gardens

Supply to diligent men for well-earn'd garlands.

Such are the feathery fern, the boy's-love sweet,

(Like the tall poplar); such the golden crocus,

Fair flower of early spring; the gopher white,

And fragrant thyme, and all the unsown beauty

Which in moist grounds the verdant meadows bear;

The ox-eye, the sweet-smelling flower of Jove,

The chalca, and the much sung hyacinth,

And the low-growing violet, to which

Dark Proserpine a darker hue has given;

The tall panosmium, and the varied colours

Which the gladiolus puts forth in vain

To decorate the early tombs of maidens.

Then too the ever-flourishing anemones,

Tempting afar with their most vivid dyes.

GARLANDS.

(But for ἐφελκόμεναι χροιῇσιν some copies have ἐφελκόμεναι φιλοχροιαῖς).

And above all remember to selectThe elecampane and the aster bright,And place them in the temples of the gods,By roadside built, or hang them on their statues,Which first do catch the eye of the visitor.These are propitious gifts, whether you pluckThe many-hued chrysanthemum, or liliesWhich wither sadly o'er the much-wept tomb,Or gay old-man, or long-stalk'd cyclamen,Or rank nasturtium, whose scarlet flowersGrim Pluto chooses for his royal garland.

And above all remember to select

The elecampane and the aster bright,

And place them in the temples of the gods,

By roadside built, or hang them on their statues,

Which first do catch the eye of the visitor.

These are propitious gifts, whether you pluck

The many-hued chrysanthemum, or lilies

Which wither sadly o'er the much-wept tomb,

Or gay old-man, or long-stalk'd cyclamen,

Or rank nasturtium, whose scarlet flowers

Grim Pluto chooses for his royal garland.

32. From these lines it is plain that the chelidonium is a different flower from the anemone (for some people have called them the same). But Theophrastus says that there are some plants, the flowers of which constantly follow the stars, such as the one called the heliotrope, and the chelidonium; and this last plant is named so from its coming into bloom at the same time as the swallows arrive. There is also a flower spoken of under the name of ambrosia by Carystius, in his Historical Commentaries, where he says—"Nicander says that the plant named ambrosia grows at Cos, on the head of the statue of Alexander." But I have already spoken of it, and mentioned that some people give this name to the lily. And Timachidas, in the fourth book of his Banquet, speaks also of a flower called theseum,—

The soft theseum, like the apple blossom,The sacred blossom of Leucerea,[127]Which the fair goddess loves above all others.

The soft theseum, like the apple blossom,

The sacred blossom of Leucerea,[127]

Which the fair goddess loves above all others.

And he says that the garland of Ariadne was made of this flower.

Pherecrates also, or whoever the poet was who wrote the play of the Persians, mentions some flowers as fit for garlands, and says—

O you who sigh like mallows soft,Whose breath like hyacinths smells,Who like the melilotus speak,And smile as doth the rose,Whose kisses are as marjoram sweet,Whose action crisp as parsley,* * * * *Whose gait like cosmosandalum.Pour rosy wine, and with loud voiceRaise the glad pæan's song,As laws of God and man enjoinOn holy festival.

O you who sigh like mallows soft,

Whose breath like hyacinths smells,

Who like the melilotus speak,

And smile as doth the rose,

Whose kisses are as marjoram sweet,

Whose action crisp as parsley,

* * * * *

Whose gait like cosmosandalum.

Pour rosy wine, and with loud voice

Raise the glad pæan's song,

As laws of God and man enjoin

On holy festival.

And the author of the Miners, whoever he was, (and that poem is attributed to the same Pherecrates,) says—

Treading on soft aspalathiBeneath the shady trees,In lotus-bearing meadows green,And on the dewy cypirus;And on the fresh anthryscum, andThe modest tender violet,And green trefoil . . . .

Treading on soft aspalathi

Beneath the shady trees,

In lotus-bearing meadows green,

And on the dewy cypirus;

And on the fresh anthryscum, and

The modest tender violet,

And green trefoil . . . .

But here I want to know what this trefoil is; for there is a poem attributed to Demarete, which is called The Trefoil. And also, in the poem which is entitled The Good Men, Pherecrates or Strattis, whichever is the author, says—

And having bathed before the heat of day,Some crown their head and some anoint their bodies.

And having bathed before the heat of day,

Some crown their head and some anoint their bodies.

And he speaks of thyme, and of cosmosandalum. And Cratinus, in his Effeminate Persons, says—

Joyful now I crown my headWith every kind of flower;Λείρια, roses, κρίνα too,And cosmosandala,And violets, and fragrant thyme,And spring anemones,Ground thyme, crocus, hyacinths,And buds of helichryse,Shoots of the vine, anthryscum too,And lovely hemerocalles.* * * * *My head is likewise shadedWith evergreen melilotus;And of its own accord there comesThe flowery cytisus.

Joyful now I crown my head

With every kind of flower;

Λείρια, roses, κρίνα too,

And cosmosandala,

And violets, and fragrant thyme,

And spring anemones,

Ground thyme, crocus, hyacinths,

And buds of helichryse,

Shoots of the vine, anthryscum too,

And lovely hemerocalles.

* * * * *

My head is likewise shaded

With evergreen melilotus;

And of its own accord there comes

The flowery cytisus.

33. Formerly the entrance of garlands and perfumes into the banqueting rooms, used to herald the approach of the second course, as we may learn from Nicostratus in his Pseudostigmatias, where, in the following lines, he says—

And you too,Be sure and have the second course quite neat;Adorn it with all kinds of rich confections,Perfumes, and garlands, aye, and frankincense,And girls to play the flute.

And you too,

Be sure and have the second course quite neat;

Adorn it with all kinds of rich confections,

Perfumes, and garlands, aye, and frankincense,

And girls to play the flute.

GARLANDS.

But Philoxenus the Dithyrambic poet, in his poem entitled The Banquet, represents the garland as entering into the commencement of the banquet, using the following language:

Then water was brought in to wash the hands,Which a delicate youth bore in a silver ewer,Ministering to the guests; and after thatHe brought us garlands of the tender myrtle,Close woven with young richly-colour'd shoots.

Then water was brought in to wash the hands,

Which a delicate youth bore in a silver ewer,

Ministering to the guests; and after that

He brought us garlands of the tender myrtle,

Close woven with young richly-colour'd shoots.

And Eubulus, in his Nurses, says—

For when the old men came into the house,At once they sate them down. ImmediatelyGarlands were handed round; a well-fill'd boardWas placed before them, and (how good for th' eyes!)A closely-kneaded loaf of barley bread.

For when the old men came into the house,

At once they sate them down. Immediately

Garlands were handed round; a well-fill'd board

Was placed before them, and (how good for th' eyes!)

A closely-kneaded loaf of barley bread.

And this was the fashion also among the Egyptians, as Nicostratus says in his Usurer; for, representing the usurer as an Egyptian, he says—

A.We caught the pimp and two of his companions,When they had just had water for their hands,And garlands.B.Sure the time, O Chærophon,Was most propitious.

A.We caught the pimp and two of his companions,

When they had just had water for their hands,

And garlands.

B.Sure the time, O Chærophon,

Was most propitious.

But you may go on gorging yourself, O Cynulcus; and when you have done, tell us why Cratinus has called the melilotus "the ever-watching melilotus." However, as I see you are already a little tipsy (ἔξοινον)—for that is the word Alexis has used for a man thoroughly drunk (μεθύσην), in his Settler—I won't go on teasing you; but I will bid the slaves, as Sophocles says in his Fellow Feasters,

Come, quick! let some one make the barley-cakes,And fill the goblets deep; for this man now,Just like a farmer's ox, can't work a bitTill he has fill'd his belly with good food.

Come, quick! let some one make the barley-cakes,

And fill the goblets deep; for this man now,

Just like a farmer's ox, can't work a bit

Till he has fill'd his belly with good food.

And there is a man of the same kind mentioned by Aristias of Phlius; for he, too, in his play entitled The Fates, says—

The guest is either a boatman or a parasite,A hanger-on of hell, with hungry belly,Which nought can satisfy.

The guest is either a boatman or a parasite,

A hanger-on of hell, with hungry belly,

Which nought can satisfy.

However, as he gives no answer whatever to all these things which have been said, I order him (as it is said in the Twins of Alexis) to be carried out of the party, crowned with χύδαιοι garlands. But the comic poet, alluding to χύδαιοι garlands, says—

These garlands all promiscuously (χύδην) woven.

But, after this, I will not carry on this conversation any further to-day; but will leave the discussion about perfumes to those who choose to continue it: and only desire the boy, on account of this lecture of mine about garlands, as Antiphanes....

To bring now hither two good garlands,And a good lamp, with good fire brightly burning;

To bring now hither two good garlands,

And a good lamp, with good fire brightly burning;

for then I shall wind up my speech like the conclusion of a play.

And not many days after this, as if he had been prophesying a silence for himself [which should be eternal], he died, happily, without suffering under any long illness, to the great affliction of us his companions.

DYES.

34. And while the slaves were bringing round perfumes in alabaster boxes, and in other vessels made of gold, some one, seeing Cynulcus, anointed his face with a great deal of ointment. But he, being awakened by it, when he recollected himself, said;—What is this? O Hercules, will not some one come with a sponge and wipe my face, which is thus polluted with a lot of dirt? And do not you all know that that exquisite writer Xenophon, in his Banquet, represents Socrates as speaking thus:—"'By Jupiter! O Callias, you entertain us superbly; for you have not only given us a most faultless feast, but you have furnished us also with delicious food for our eyes and ears.'—'Well, then,' said he, 'suppose any one were to bring us perfumes, in order that we might also banquet on sweet smells?'—'By no means,' said Socrates; 'for as there is one sort of dress fit for women and another for men, so there is one kind of smell fit for women and another for men. And no man is ever anointed with perfume for the sake of men; and as to women, especially when they are brides,—as, for instance, the bride of this Niceratus here, and the bride of Critobulus,—how can they want perfumes in their husbands, when they themselves are redolent of it? But the smell of the oil in the gymnasia, when it is present, is sweeter than perfume to women; and when it is absent, they long more for it. For if a slave and a freeman be anointed with perfume, they both smell alike in a moment; but those smells which are derived from free labours, require both virtuous habits and a good deal of time if they are to be agreeable and in character with a freeman.'" Andthat admirable writer Chrysippus says that perfumes (μύρα) derive their name from being prepared with great toil (μόρος) and useless labour. The Lacedæmonians even expel from Sparta those who make perfumes, as being wasters of oil; and those who dye wool, as being destroyers of the whiteness of the wool. And Solon the philosopher, in his laws, forbade men to be sellers of perfumes.

35. "But now, not only scents," as Clearchus says in the third book of his Lives, "but also dyes, being full of luxury, tend to make those men effeminate who have anything to do with them. And do you think that effeminacy without virtue has anything desirable in it? But even Sappho, a thorough woman, and a poetess into the bargain, was ashamed to separate honour from elegance; and speaks thus—

But elegance I truly love;And this my love of life has brilliancy,And honour, too, attached to it:

But elegance I truly love;

And this my love of life has brilliancy,

And honour, too, attached to it:

making it evident to everybody that the desire of life that she confessed had respectability and honour in it; and these things especially belong to virtue. But Parrhasius the painter, although he was a man beyond all measure arrogant about his art, and though he got the credit of a liberal profession by some mere pencils and pallets, still in words set up a claim to virtue, and put this inscription on all his works that are at Lindus:—

This is Parrhasius' the painter's work,A most luxurious (ἁβροδίαιτος) and virtuous man.

This is Parrhasius' the painter's work,

A most luxurious (ἁβροδίαιτος) and virtuous man.

And a wit being indignant at this, because, I suppose, he seemed to be a disgrace to the delicacy and beauty of virtue, having perverted the gifts which fortune had bestowed upon him to luxury, proposed to change the inscription into ῥαβδοδίαιτος ἀνήρ: Still, said he, the man must be endured, since he says that he honours virtue." These are the words of Clearchus. But Sophocles the poet, in his play called The Judgment, represents Venus, being a sort of Goddess of Pleasure, as anointed with perfumes, and looking in a glass; but Minerva, as being a sort of Goddess of Intellect and Mind, and also of Virtue, as using oil and gymnastic exercises.

36. In reply to this, Masurius said;—But, my most excellent friend, are you not aware that it is in our brain that our senses are soothed, and indeed reinvigorated, by sweet smells? as Alexis says in his Wicked Woman, where he speaks thus—

The best recipe for healthIs to apply sweet scents unto the brain.

The best recipe for health

Is to apply sweet scents unto the brain.

And that most valiant, and indeed warlike poet, Alcæus, says—

He shed a sweet perfume all o'er my breast.

And the wise Anacreon says somewhere—

Why fly away, now that you've well anointedYour breast, more hollow than a flute, with unguents?

Why fly away, now that you've well anointed

Your breast, more hollow than a flute, with unguents?

for he recommends anointing the breast with unguent, as being the seat of the heart, and considering it an admitted point that that is soothed with fragrant smells. And the ancients used to act thus, not only because scents do of their own nature ascend upwards from the breast to the seat of smelling, but also because they thought that the soul had its abode in the heart; as Praxagoras, and Philotimus the physician taught; and Homer, too, says—

He struck his breast, and thus reproved his heart.[128]

And again he says—

His heart within his breast did rage.[129]

And in the Iliad he says—

But Hector's heart within his bosom shook.[130]

And this they consider a proof that the most important portion of the soul is situated in the heart; for it is as evident as possible that the heart quivers when under the agitation of fear. And Agamemnon, in Homer, says—

Scarce can my knees these trembling limbs sustain,And scarce my heart support its load of pain;With fears distracted, with no fix'd design,And all my people's miseries are mine.[131]

Scarce can my knees these trembling limbs sustain,

And scarce my heart support its load of pain;

With fears distracted, with no fix'd design,

And all my people's miseries are mine.[131]

And Sophocles has represented women released from fear as saying—

Now Fear's dark daughter does no more exultWithin my heart.[132]

Now Fear's dark daughter does no more exult

Within my heart.[132]

But Anaxandrides makes a man who is struggling with fear say—

O my wretched heart!How you alone of all my limbs or sensesRejoice in evil; for you leap and danceThe moment that you see your lord alarm'd.

O my wretched heart!

How you alone of all my limbs or senses

Rejoice in evil; for you leap and dance

The moment that you see your lord alarm'd.

PERFUMES.

And Plato says, "that the great Architect of the universe has placed the lungs close to the heart, by nature soft and destitute of blood, and having cavities penetrable like sponge, that so the heart, when it quivers, from fear of adversity or disaster, may vibrate against a soft and yielding substance." But the garlands with which men bind their bosoms are called ὑποθυμιάδες by the poets, from the exhalations (ἀναθυμίασις) of the flowers, and not because the soul (ψυχὴ) is called θυμὸς, as some people think.

37. Archilochus is the earliest author who uses the word μύρον (perfume), where he says—

She being old would spare her perfumes (μύρα).

And in another place he says—

Displaying hair and breast perfumed (ἐσμυρισμένον);So that a man, though old, might fall in love with her.

Displaying hair and breast perfumed (ἐσμυρισμένον);

So that a man, though old, might fall in love with her.

And the word μύρον is derived from μύῤῥα, which is the Æolic form of σμύρνα (myrrh); for the greater portion of unguents are made up with myrrh, and that which is called στακτὴ is wholly composed of it. Not but what Homer was acquainted with the fashion of using unguents and perfumes, but he calls them ἔλαια, with the addition of some distinctive epithet, as—

Himself anointing them with dewy oil(δροσόεντι ἐλαίῳ).[133]

Himself anointing them with dewy oil

(δροσόεντι ἐλαίῳ).[133]

And in another place he speaks of an oil as perfumed[134](τεθυωμένον). And in his poems also, Venus anoints the dead body of Hector with ambrosial rosy oil; and this is made of flowers. But with respect to that which is made of spices, which they called θυώματα, he says, speaking of Juno,—

Here first she bathes, and round her body poursSoft oils of fragrance and ambrosial showers:The winds perfumed, the balmy gale conveyThrough heaven, through earth, and all the aërial way.Spirit divine! whose exhalation greetsThe sense of gods with more than mortal sweets.[135]

Here first she bathes, and round her body pours

Soft oils of fragrance and ambrosial showers:

The winds perfumed, the balmy gale convey

Through heaven, through earth, and all the aërial way.

Spirit divine! whose exhalation greets

The sense of gods with more than mortal sweets.[135]

38. But the choicest unguents are made in particular places, as Apollonius of Herophila says in his treatise on Perfumes, where he writes—"The iris is best in Elis, and at Cyzicus; the perfume made from roses is most excellent at Phaselis, and that made at Naples and Capua is also very fine. That made from crocuses is in the highest perfection atSoli in Cilicia, and at Rhodes. The essence of spikenard is best at Tarsus; and the extract of vine-leaves is made best in Cyprus and at Adramyttium. The best perfume from marjoram and from apples comes from Cos. Egypt bears the palm for its essence of cypirus; and the next best is the Cyprian, and Phœnician, and after them comes the Sidonian. The perfume called Panathenaicum is made at Athens; and those called Metopian and Mendesian are prepared with the greatest skill in Egypt. But the Metopian is made of oil which is extracted from bitter almonds. Still, the superior excellence of each perfume is owing to the purveyors and the materials and the artists, and not to the place itself; for Ephesus formerly, as men say, had a high reputation for the excellence of its perfumes, and especially of its megallium, but now it has none. At one time, too, the unguents made in Alexandria were brought to high perfection, on account of the wealth of the city, and the attention that Arsinoe and Berenice paid to such matters; and the finest extract of roses in the world was made at Cyrene while the great Berenice was alive. Again, in ancient times, the extract of vine-leaves made at Adramyttium was but poor; but afterwards it became first-rate, owing to Stratonice, the wife of Eumenes. Formerly, too, Syria used to make every sort of unguent admirably, especially that extracted from fenugreek; but the case is quite altered now. And long ago there used to be a most delicious unguent extracted from frankincense at Pergamus, owing to the invention of a certain perfumer of that city, for no one else had ever made it before him; but now none is made there.

"Now, when a valuable unguent is poured on the top of one that is inferior, it remains on the surface; but when good honey is poured on the top of that which is inferior, it works its way to the bottom, for it compels that which is worse to rise above it."

39. Achæus mentions Egyptian perfumes in his Prizes; and says—

They'll give you Cyprian stones, and ointments choiceFrom dainty Egypt, worth their weight in silver.

They'll give you Cyprian stones, and ointments choice

From dainty Egypt, worth their weight in silver.

"And perhaps," says Didymus, "he means in this passage that which is called στακτὴ, on account of the myrrh which is brought to Egypt, and from thence imported into Greece."

PERFUMES.

And Hicesius says, in the second book of his treatise on Matter,—"Of perfumes, some are rubbed on, and some are poured on. Now, the perfume made from roses is suitable for drinking parties, and so is that made from myrtles and from apples; and this last is good for the stomach, and useful for lethargic people. That made from vine-leaves is good for the stomach, and has also the effect of keeping the mind clear. Those extracted from sampsychum and ground thyme are also well suited to drinking parties; and so is that extract of crocus which is not mixed with any great quantity of myrrh. The στακτὴ, also, is well suited for drinking parties; and so is the spikenard: that made from fenugreek is sweet and tender; while that which comes from white violets is fragrant, and very good for the digestion."

Theophrastus, also, in his treatise on Scents, says, "that some perfumes are made of flowers; as, for instance, from roses, and white violets, and lilies, which last is called σούσινον. There are also those which are extracted from mint and ground thyme, and gopper, and the crocus; of which the best is procured in Ægina and Cilicia. Some, again, are made of leaves, as those made from myrrh and the œnanthe; and the wild vine grows in Cyprus, on the mountains, and is very plentiful; but no perfume is made of that which is found in Greece, because that has no scent. Some perfumes, again, are extracted from roots; as is that made from the iris, and from spikenard, and from marjoram, and from zedoary."

40. Now, that the ancients were very much addicted to the use of perfumes, is plain from their knowing to which of our limbs each unguent was most suitable. Accordingly, Antiphanes, in his Thoricians, or The Digger, says—

A.He really bathes—B.What then?A.In a large gilded tub, and steeps his feetAnd legs in rich Egyptian unguents;His jaws and breasts he rubs with thick palm-oil,And both his arms with extract sweet of mint;His eyebrows and his hair with marjoram,His knees and neck with essence of ground thyme.

A.He really bathes—

B.What then?

A.In a large gilded tub, and steeps his feet

And legs in rich Egyptian unguents;

His jaws and breasts he rubs with thick palm-oil,

And both his arms with extract sweet of mint;

His eyebrows and his hair with marjoram,

His knees and neck with essence of ground thyme.

And Cephisodorus, in his Trophonius, says—

A.And now that I may well anoint my body,Buy me some unguents, I beseech you, Xanthias,Of roses made and irises. Buy, too,Some oil of baccaris for my legs and feet.B.You stupid wretch! Shall I buy baccaris,And waste it on your worthless feet?

A.And now that I may well anoint my body,

Buy me some unguents, I beseech you, Xanthias,

Of roses made and irises. Buy, too,

Some oil of baccaris for my legs and feet.

B.You stupid wretch! Shall I buy baccaris,

And waste it on your worthless feet?

Anaxandrides, too, in his Protesilaus, says—

Unguents from Peron, which but yesterdayHe sold to Melanopus,—very costly,Fresh come from Egypt; which he uses nowTo anoint the feet of vile Callistratus.

Unguents from Peron, which but yesterday

He sold to Melanopus,—very costly,

Fresh come from Egypt; which he uses now

To anoint the feet of vile Callistratus.

And Theopompus also mentions this perfumer, Peron, in his Admetus, and in the Hedychares. Antiphanes, too, says in his Antea—

I left the man in Peron's shop, just now,Dealing for ointments; when he has agreed,He'll bring you cinnamon and spikenard essence.

I left the man in Peron's shop, just now,

Dealing for ointments; when he has agreed,

He'll bring you cinnamon and spikenard essence.

41. Now, there is a sort of ointment called βάκκαρις by many of the comic poets; and Hipponax uses this name in the following line:—

I then my nose with baccaris anointed,Redolent of crocus.

I then my nose with baccaris anointed,

Redolent of crocus.

And Achæus, in his Æthon, a satyric drama, says—

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