[1]Μήτηρ Φοινίκων ἡ πόλις, θηζαίων ὁ δῆμος πατήρ. The "mother-city," because of the many colonies which it sent out: on the foundation of Thebes, Pliny, B. v, c. 19, says: "Sidon, artifex vitri, Thebarum Bœtiarum parens." We find in the Scriptures, that Tyre and Sidon were famous for works in gold, embroidery, &c., and whatsoever regarded magnificence and luxury.—See Isaiah xxiii.—Ezek. xxvii. xxviii. The Phœnicians were, in very early times, celebrated for merchandise of every description; and their country was justly considered the emporium of the East. They were the earliest navigators, and their skill in ship-building may be inferred from I Kings, v. 6.—Trollope's Homer.
[1]Μήτηρ Φοινίκων ἡ πόλις, θηζαίων ὁ δῆμος πατήρ. The "mother-city," because of the many colonies which it sent out: on the foundation of Thebes, Pliny, B. v, c. 19, says: "Sidon, artifex vitri, Thebarum Bœtiarum parens." We find in the Scriptures, that Tyre and Sidon were famous for works in gold, embroidery, &c., and whatsoever regarded magnificence and luxury.—See Isaiah xxiii.—Ezek. xxvii. xxviii. The Phœnicians were, in very early times, celebrated for merchandise of every description; and their country was justly considered the emporium of the East. They were the earliest navigators, and their skill in ship-building may be inferred from I Kings, v. 6.—Trollope's Homer.
[2]Σῶστρα or σωτήρια. Sacrifices and votive offerings, made upon escape from shipwreck—"Me tabulâ sacerVotivâ paries indicat uvida,Suspendisse potentiVestimenta maris Deo."—Hor. I. Od. v. 12.
[2]Σῶστρα or σωτήρια. Sacrifices and votive offerings, made upon escape from shipwreck—
"Me tabulâ sacerVotivâ paries indicat uvida,Suspendisse potentiVestimenta maris Deo."—Hor. I. Od. v. 12.
[3]The Syrian Venus. "Venus—quarta, Syria, Tyroque concepta; quæ Astarte vocatur, quam Adonidi nupsisse proditum est."—Cic. de Nat. Deorum.
[3]The Syrian Venus. "Venus—quarta, Syria, Tyroque concepta; quæ Astarte vocatur, quam Adonidi nupsisse proditum est."—Cic. de Nat. Deorum.
[4]Ovid. Met. ii. 844, and Moschus, Idyl. 2.
[4]Ovid. Met. ii. 844, and Moschus, Idyl. 2.
[5]Compare a passage in Longus, B. iv., Έν μετεώρῳ οἱ κλάδοι συνἐπιπτον άλλήλοις, καὶ ἐπήλλαττον τος κόμας, ἐδόκει μὲν τοί καὶ ἠ τούτων φύσις εἰναι τεχνης.
[5]Compare a passage in Longus, B. iv., Έν μετεώρῳ οἱ κλάδοι συνἐπιπτον άλλήλοις, καὶ ἐπήλλαττον τος κόμας, ἐδόκει μὲν τοί καὶ ἠ τούτων φύσις εἰναι τεχνης.
[6]"Mare purpureum."—Virg. G. 4, 373.
[6]"Mare purpureum."—Virg. G. 4, 373.
[7]In Ode xxviii., on his mistress, Anacreon says,—"Στόλισον τολoιτὸν αὐτην'υπὸ πορφύροισι πέπλοις·διαφαινέτο δὲ σαρκὼν'ολίγον, το σῶμ' ἐλεγχον."
[7]In Ode xxviii., on his mistress, Anacreon says,—
"Στόλισον τολoιτὸν αὐτην'υπὸ πορφύροισι πέπλοις·διαφαινέτο δὲ σαρκὼν'ολίγον, το σῶμ' ἐλεγχον."
[8]"Quàm castigate planus sub pectore venter."—Ovid. Am. i. 5.
[8]"Quàm castigate planus sub pectore venter."—Ovid. Am. i. 5.
[9]"Her dainty paps, which like young fruit in May,Now little, 'gan to swell, and being tiedThrough her thin weed, their places only signified."—Spencer.
[9]
"Her dainty paps, which like young fruit in May,Now little, 'gan to swell, and being tiedThrough her thin weed, their places only signified."—Spencer.
[10]"Tremulæ sinuantur flamine vestes."—Ovid. Met. ii. 875.
[10]"Tremulæ sinuantur flamine vestes."—Ovid. Met. ii. 875.
[11]"Her robe inflated by the wanton breeze,Seem'd like a ship's sail hovering o'er the seas."Moschus. Chapman's Tr.
[11]
"Her robe inflated by the wanton breeze,Seem'd like a ship's sail hovering o'er the seas."Moschus. Chapman's Tr.
[12]"From their sea-hollows swift the Nereids rose,Seated on seals, and did his train compose;Poseidon went before, and smooth did makeThe path of waters for his brother's sake;Around their king, in close array, did keepThe loud-voiced Tritons, minstrels of the deep.And with their conchs proclaimed the nuptial song."Moschus.
[12]
"From their sea-hollows swift the Nereids rose,Seated on seals, and did his train compose;Poseidon went before, and smooth did makeThe path of waters for his brother's sake;Around their king, in close array, did keepThe loud-voiced Tritons, minstrels of the deep.And with their conchs proclaimed the nuptial song."Moschus.
[13]Δύναται δὲ τοσοῦτον, ὂσον οὐδὲ ὁ Zεὺς, κρατεῖ μὲν στοιχεῖων, κρατεῖ δὲ ἄστρων, κρατεῖ δὲ τῶν ὀμοίων θεῶν.—Longus. Β. ii.
[13]Δύναται δὲ τοσοῦτον, ὂσον οὐδὲ ὁ Zεὺς, κρατεῖ μὲν στοιχεῖων, κρατεῖ δὲ ἄστρων, κρατεῖ δὲ τῶν ὀμοίων θεῶν.—Longus. Β. ii.
[14]Καλῄ ὑπὸ πλατανίστῳ ὃθεν ῥέεν ἀγλaὸv ὓδωρ.—Hom. Il. ii. 307.
[14]Καλῄ ὑπὸ πλατανίστῳ ὃθεν ῥέεν ἀγλaὸv ὓδωρ.—Hom. Il. ii. 307.
[15]Proximity by blood or consanguinity was not, with some few exceptions, a bar to marriage in any part of Greece; direct lineal descent was. Thus brothers were permitted to marry with sisters even, if not born from the same mother, as Cimon did with Elpenice. See Nepos, Life of Cimon.—Dict. of Greek and Roman Antiq.
[15]Proximity by blood or consanguinity was not, with some few exceptions, a bar to marriage in any part of Greece; direct lineal descent was. Thus brothers were permitted to marry with sisters even, if not born from the same mother, as Cimon did with Elpenice. See Nepos, Life of Cimon.—Dict. of Greek and Roman Antiq.
[16]Μoΐραν δ' οὔτινα φημι πεφυγμένον ἔμμεναι ἀνδρων,Οὐ κακὸν οὐδὲ μὲν ἐσθλὸν, ἐπὴν ταπρῶτα γένηται.—Hom. Il. vi. 487.
[16]
Μoΐραν δ' οὔτινα φημι πεφυγμένον ἔμμεναι ἀνδρων,Οὐ κακὸν οὐδὲ μὲν ἐσθλὸν, ἐπὴν ταπρῶτα γένηται.—Hom. Il. vi. 487.
[17]Μέλαν ὄμμα γοργὸν ἔζωκεκερασμένον γαλήνη.—Anacreon. xxix."Flagrabant lumina mitiAdspectu"....—Silius Ital. v. 562.
[17]
Μέλαν ὄμμα γοργὸν ἔζωκεκερασμένον γαλήνη.—Anacreon. xxix.
"Flagrabant lumina mitiAdspectu"....—Silius Ital. v. 562.
[18]"Indum sanguineo veluti violaverat ostroSi quis ebur....... talis virgo dabat ore colores."—Virg. xii. 67.
[18]
"Indum sanguineo veluti violaverat ostroSi quis ebur....... talis virgo dabat ore colores."—Virg. xii. 67.
[19].... κάλλος'αντ' ασπίδων ἀπασῶν,'αντ' ἐγχέων ἁπάντωννικᾶ δὲ καὶ σίδηρονκαὶ πῦρ, καλή τις οὖσα.—Anacreon, ii.
[19]
.... κάλλος'αντ' ασπίδων ἀπασῶν,'αντ' ἐγχέων ἁπάντωννικᾶ δὲ καὶ σίδηρονκαὶ πῦρ, καλή τις οὖσα.—Anacreon, ii.
[20]Ovid. Met. i. 452."At conjux quoniam mea non potes esse,Arbor eris certè mea, dixit." 557.
[20]Ovid. Met. i. 452.
"At conjux quoniam mea non potes esse,Arbor eris certè mea, dixit." 557.
[21].... "Quod enim non excitet inguenVox blanda et nequam? digitos habet."—Juv. vi. 196.
[21]
.... "Quod enim non excitet inguenVox blanda et nequam? digitos habet."—Juv. vi. 196.
[22]"Sic nature jabet: velocius et citius nosCorrumpunt vitiorum exempla domestica, magnisQuum subeant animos auctoribus."—Juv. xiv. 31.
[22]
"Sic nature jabet: velocius et citius nosCorrumpunt vitiorum exempla domestica, magnisQuum subeant animos auctoribus."—Juv. xiv. 31.
[23]"Egone homuncio id non facerem?"—Ter. Eunuchus.
[23]"Egone homuncio id non facerem?"—Ter. Eunuchus.
[24]"Quæ ad beatam vitam pertinent ventre metiri."—Cic. de Nat Deorum, i. 40.
[24]"Quæ ad beatam vitam pertinent ventre metiri."—Cic. de Nat Deorum, i. 40.
[25]"Ὁνείρατα ἐώρων ἐρωτικά, τὰ φιλήματα, τὰς περιβολάζ, καὶ ὅσα δὲ μεθ' ἡμέραν οὐκ ἔπραξαν ταῦτα ὅναρ ἔπραξαν."—Longus, Β. i.
[25]"Ὁνείρατα ἐώρων ἐρωτικά, τὰ φιλήματα, τὰς περιβολάζ, καὶ ὅσα δὲ μεθ' ἡμέραν οὐκ ἔπραξαν ταῦτα ὅναρ ἔπραξαν."—Longus, Β. i.
[26]... "as one who is awokeBy a distant organ, doubting if he beNot yet a dreamer, till the spell is brokeBy the watchman, or some such reality,Or by one's early valet's cursed knock."—Byron.
[26]
... "as one who is awokeBy a distant organ, doubting if he beNot yet a dreamer, till the spell is brokeBy the watchman, or some such reality,Or by one's early valet's cursed knock."—Byron.
[27]"I have done penance for contemning Love;Whose high imperious thoughts have punish'd meWith bitter fasts, with penitential groans,With nightly tears, and daily heart-sore sighs:For in revenge of my contempt of Love,Love hath chac'd sleep from my enthralled eyes,And made them watchers of mine own heart's sorrow."Shakspeare.
[27]
"I have done penance for contemning Love;Whose high imperious thoughts have punish'd meWith bitter fasts, with penitential groans,With nightly tears, and daily heart-sore sighs:For in revenge of my contempt of Love,Love hath chac'd sleep from my enthralled eyes,And made them watchers of mine own heart's sorrow."Shakspeare.
[28]"Eque tuo pendat resupini spiritus ore."—Luc. i. 38.
[28]"Eque tuo pendat resupini spiritus ore."—Luc. i. 38.
[29]There was a proverb among the ancients, "θάλασσα καὶ πῦρ καὶ γυνὴ κακὰ τρία."
[29]There was a proverb among the ancients, "θάλασσα καὶ πῦρ καὶ γυνὴ κακὰ τρία."
[30]"Argentum accepi, dote imperium vendidi."—Plautus.
[30]"Argentum accepi, dote imperium vendidi."—Plautus.
[31]Hesiod. Works and Days, 57.
[31]Hesiod. Works and Days, 57.
[32]αὕτη κακῶν ηδονή."κἀλλος κακῶν ὕπουλος."—Soph. Ο.Τ. 1396.... "medio de fonte leporumSurgit amari aliquid, quod in ipsis floribus angat."Luc. iv. 1126."Full from the fount of joy's delicious springs,Some bitter o'er the flowers its bubbling venom flings."Childe Harold.
[32]αὕτη κακῶν ηδονή.
"κἀλλος κακῶν ὕπουλος."—Soph. Ο.Τ. 1396.
... "medio de fonte leporumSurgit amari aliquid, quod in ipsis floribus angat."Luc. iv. 1126.
"Full from the fount of joy's delicious springs,Some bitter o'er the flowers its bubbling venom flings."Childe Harold.
[33]βόμβος αὐλῶν.
[33]βόμβος αὐλῶν.
[34]For the legends connected with these various names, the reader is referred to Anthon's Lemprière.
[34]For the legends connected with these various names, the reader is referred to Anthon's Lemprière.
[35]"And like another Helen, fir'd another Troy."—Dryden.
[35]"And like another Helen, fir'd another Troy."—Dryden.
[36]... "there's no motionThat tends to vice in man, but, I affirmIt is the woman's part; be't lying, note it,The woman's; flattering, hers; deceiving, hers;Lust and rank thoughts, hers, hers; revenges, hers;Ambitions, covetings, change of prides, disdain,Nice longings, slanders, mutability;All faults that may be named, nay, that hell knows.Why, hers, in part, or all; but rather all."—Cymbeline.
[36]
... "there's no motionThat tends to vice in man, but, I affirmIt is the woman's part; be't lying, note it,The woman's; flattering, hers; deceiving, hers;Lust and rank thoughts, hers, hers; revenges, hers;Ambitions, covetings, change of prides, disdain,Nice longings, slanders, mutability;All faults that may be named, nay, that hell knows.Why, hers, in part, or all; but rather all."—Cymbeline.
[37]Homer. Il. ii. 478. Pope's Tr.
[37]Homer. Il. ii. 478. Pope's Tr.
[38]"Semper conservam domiVidebit, colloquetur, aderit unà in unis ædibusCibum nonnunquam capiet cum ea."—Ter. Eun.
[38]
"Semper conservam domiVidebit, colloquetur, aderit unà in unis ædibusCibum nonnunquam capiet cum ea."—Ter. Eun.
[39]"The lovely toy so fiercely sought,Hath lost its charm by being caught."—Byron.
[39]
"The lovely toy so fiercely sought,Hath lost its charm by being caught."—Byron.
[40]ἔχει τινὰ μίξιν ἐν ἀποστάσει.
[40]ἔχει τινὰ μίξιν ἐν ἀποστάσει.
[41]Nequicquam; quoniam nihil indè abradere possuntNec penetrare, et abire in corpus corpora toto."Luc. iv. 1005.
[41]
Nequicquam; quoniam nihil indè abradere possuntNec penetrare, et abire in corpus corpora toto."Luc. iv. 1005.
[42]"Conveying as the electric wire,We know not how, the absorbing fire."—Byron.
[42]
"Conveying as the electric wire,We know not how, the absorbing fire."—Byron.
[43]αὐτοδίδακτος, γάρ ἐστιν ὁ θεὸς σοφιστής.
[43]αὐτοδίδακτος, γάρ ἐστιν ὁ θεὸς σοφιστής.
[44]The festivals called Mysteries took place at night, or in secret, within some sanctuary, which the uninitiated were not allowed to enter.—See Dict. of Greek and Rom. Antiq.
[44]The festivals called Mysteries took place at night, or in secret, within some sanctuary, which the uninitiated were not allowed to enter.—See Dict. of Greek and Rom. Antiq.
[45]"Pugnabit primo fortassis, et Improbe, dicet.Pugnando vinci sed tamen illa volet."Ovid. de Art. Aman. l. 665.
[45]
"Pugnabit primo fortassis, et Improbe, dicet.Pugnando vinci sed tamen illa volet."Ovid. de Art. Aman. l. 665.
[46]"Who listens once will listen twice;Her heart, be sure, is not of ice,And one refusal no rebuff."—Byron.
[46]
"Who listens once will listen twice;Her heart, be sure, is not of ice,And one refusal no rebuff."—Byron.
[47]χορήγησον τὴν ὑπόκρισιν μὴ άπολέσαι τό δρᾶμα. The language is figurative and borrowed from customs relating to the drama. If a poet wished to bring out a piece, he applied to the archon to grant him a chorus (χορὸν διδόναι); hence the phrases χορὸν αἰτεῖν, λαμβάνειν, to apply for and to succeed in the application. This will explain the above expression ἀπολέσαι τὸ δρᾶμα, to fail in obtaining through want of merit.
[47]χορήγησον τὴν ὑπόκρισιν μὴ άπολέσαι τό δρᾶμα. The language is figurative and borrowed from customs relating to the drama. If a poet wished to bring out a piece, he applied to the archon to grant him a chorus (χορὸν διδόναι); hence the phrases χορὸν αἰτεῖν, λαμβάνειν, to apply for and to succeed in the application. This will explain the above expression ἀπολέσαι τὸ δρᾶμα, to fail in obtaining through want of merit.
[48]ἐφόδια.
[48]ἐφόδια.
[49]Viz., his own mind distracted between the solicitations of his father and the arguments of love."Tot me impediunt curæ, quæ meum animum diversè trahunt."Ter. Andr.
[49]Viz., his own mind distracted between the solicitations of his father and the arguments of love.
"Tot me impediunt curæ, quæ meum animum diversè trahunt."Ter. Andr.
[50]"And, starting to each accent, sprangAs from a sudden trumpet's clang."—Byron.
[50]
"And, starting to each accent, sprangAs from a sudden trumpet's clang."—Byron.
[51]"Away, away, my steed and I,Upon the pinions of the wind,All human dwellings left behind;We sped like meteors through the sky."—Byron.
[51]
"Away, away, my steed and I,Upon the pinions of the wind,All human dwellings left behind;We sped like meteors through the sky."—Byron.
[52]"I felt as on a plank at sea,When all the waves that dash o'er thee,At the same time upheave and whelm,And hurl thee towards a desert realm.My undulating life was asThe fancied lights that flitting passOur shut eyes in deep midnight, whenFever begins upon the brain."—Byron.
[52]
"I felt as on a plank at sea,When all the waves that dash o'er thee,At the same time upheave and whelm,And hurl thee towards a desert realm.My undulating life was asThe fancied lights that flitting passOur shut eyes in deep midnight, whenFever begins upon the brain."—Byron.
[53]It must be remembered that throughout this description the expressions are borrowed from a storm at sea. An illustration occurs in Soph. vi. Electra 729 and 733. "ναυαγίων ἱππικῶν." "κλύδων', ἔφιππον."
[53]It must be remembered that throughout this description the expressions are borrowed from a storm at sea. An illustration occurs in Soph. vi. Electra 729 and 733. "ναυαγίων ἱππικῶν." "κλύδων', ἔφιππον."
[54]"Each motion which I made to freeMy swoln limbs from their agonyIncreased his fury and affright."—Byron.
[54]
"Each motion which I made to freeMy swoln limbs from their agonyIncreased his fury and affright."—Byron.
[55]"Totum est pro corpore vulnus."—Lucan ix. 814.
[55]"Totum est pro corpore vulnus."—Lucan ix. 814.
[56]He who hath bent him o'er the deadEre the first day of death is fled,(Before decay's effacing fingersHave swept the lines where beauty lingers),And marked the mild angelic air;The rapture of repose that's there,The fix'd yet tender traits that streakThe languor of the placid cheek.. . . . . .He still might doubt the tyrant's power;So fair, so calm, so softly seal'd,The first, last look by death reveal'd."—Byron.
[56]
He who hath bent him o'er the deadEre the first day of death is fled,(Before decay's effacing fingersHave swept the lines where beauty lingers),And marked the mild angelic air;The rapture of repose that's there,The fix'd yet tender traits that streakThe languor of the placid cheek.. . . . . .He still might doubt the tyrant's power;So fair, so calm, so softly seal'd,The first, last look by death reveal'd."—Byron.
[57]In Heliodorus, B. i. Theagenes and Charicles express their grief in similar language.
[57]In Heliodorus, B. i. Theagenes and Charicles express their grief in similar language.
[58]Mention of these different ornaments occurs in Xen. Cyrop. B. vi. c. 4, sec. 1.
[58]Mention of these different ornaments occurs in Xen. Cyrop. B. vi. c. 4, sec. 1.
[59]See the description of the garden in the 3rd Book of Longus.
[59]See the description of the garden in the 3rd Book of Longus.
[60]ἦν βόστρυχος τοῦ φυτοῦ.
[60]ἦν βόστρυχος τοῦ φυτοῦ.
[61]"The shrill cicalas, people of the pine,Making their summer lives one ceaseless song."—Byron.
[61]
"The shrill cicalas, people of the pine,Making their summer lives one ceaseless song."—Byron.
[62]The swallow was generally considered the representative 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.
[62]The swallow was generally considered the representative 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.
[63]"... pectâ pandat spectacula caudâ."—Hor. S. ii. 2. 25."Gavest thou the goodly wings unto the peacocks?"Job xxxix. 13.
[63]
"... pectâ pandat spectacula caudâ."—Hor. S. ii. 2. 25.
"Gavest thou the goodly wings unto the peacocks?"Job xxxix. 13.
[64]Clio and Satyrus, slaves not mentioned before.
[64]Clio and Satyrus, slaves not mentioned before.
[65]See Herod. i. ch. 194.
[65]See Herod. i. ch. 194.
[66]"Vivunt in Venerem frondes omnisque vicissimFelix arbor amat; mutant ad mutua palmæFœdera, populeo suspirat populus ictu,Et platani platanis, alnoque assibilat alnus."Claudian.See also Darwin's poem, the "Botanic Garden."
[66]
"Vivunt in Venerem frondes omnisque vicissimFelix arbor amat; mutant ad mutua palmæFœdera, populeo suspirat populus ictu,Et platani platanis, alnoque assibilat alnus."Claudian.
See also Darwin's poem, the "Botanic Garden."
[67]".... Alpheum fama est hue Elidis amnemOccultas egisse vias subter mare; qui nuncOre, Arethusa, tuo Siculis confunditur undis."Virg. Æn. iii. 694.
[67]
".... Alpheum fama est hue Elidis amnemOccultas egisse vias subter mare; qui nuncOre, Arethusa, tuo Siculis confunditur undis."Virg. Æn. iii. 694.
[68]νυμφοστολεῖ.
[68]νυμφοστολεῖ.
[69]ἔδνα.
[69]ἔδνα.
[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."
[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."
[71]The same comparison occurs in Aristænetus, Β ii. Ep. I:—"γυνὴ ἔoικε λειμῦνι, καὶ ὅπερ ἐκείνῳ τὰ ἄνθη, τοῦτό γε τaύτῃ τὸ κάλλος."
[71]The same comparison occurs in Aristænetus, Β ii. Ep. I:—"γυνὴ ἔoικε λειμῦνι, καὶ ὅπερ ἐκείνῳ τὰ ἄνθη, τοῦτό γε τaύτῃ τὸ κάλλος."
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 lovingher, and gazing uponher; 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:—
"Withplant-bornname 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]