BOOK II.

Previous to this, however, Satyrus and I, praising our mutual tact, proceeded to the maiden's chamber, under the pretext of hearing her performance on the harp, but in reality because I could not bear her to be out of my sight, for however short a space. The first subject of her song was, the engagement between the lion and the boar, described by Homer;[1] afterwards she chose a tenderer theme, the praises of the rose.

Divested of its poetic ornaments,[2] the purport of the strain was this: Had Jove wished to impose a monarch upon the flowers, this honor would have been given to the rose,[3] as being the ornament of the earth, the boast of shrubs, the eye of flowers, imparting a blush to the meadows and dazzling with its beauty. The rose breathes of love, conciliates Venus, glories in its fragrant leaves, exults in its tender stalks, which are gladdened by the Zephyr. Such was the matter of the song. For my part, I seemed to behold a rose upon her lips, as though the calyx of the flower had been converted into the form of the human mouth. She had scarcely ended when the supper hour arrived. It was then the time of celebrating the Festival of Bacchus, "patron of the vintage,"[4] whom the Tyrians esteem to be their god, quoting a legend of Cadmus which attributes to the feast the following origin:--Once upon a time, mortals had no such thing as wine, neither the black and fragrant kind, nor the Biblian, nor the Maronæan,[5] nor the Chian, nor the Icarian; all these they maintain came originally from Tyre, their inventor being a Tyrian. A certain hospitable neatherd (resembling the Athenian Icarius, who is the subject of a very similar story) gave occasion to the legend which I am about to relate. Bacchus happened to come to the cottage of this countryman, who set before him whatsoever the earth and the labours of his oxen had produced. Wine, as I observed, was then unknown, like the oxen, therefore, their beverage was water.

Bacchus thanked him for his friendly treatment and presented to him a "loving cup,"[6] which was filled with wine. Having taken a hearty draught, and becoming very jovial from its effects, he said:--"Whence, stranger, did you procure this purple water, this delicious blood? It is quite different from that which flows along the ground; for that descends into the vitals, and affords cold comfort at the best; where as this, even before entering the mouth, rejoices the nostrils, and though cold to the touch, leaps down into the stomach and begets a pleasurable warmth."[7] To this Bacchus replied, "This is the water of an autumnal fruit, this is the blood of the grape,"[8] and so saying, he conducted the neatherd to a vine, and squeezing a bunch of grapes said, "here is the water, and this is the fountain from whence it flows." Such is the account which the Tyrians give as to the origin of wine.

It was, as I before said, the festival of this deity which was being celebrated. My father anxious to do everything handsomely, had made grand preparations for the supper, and there was set in honor of the god, a magnificent goblet of crystal,[9] in the beauty of its workmanship second only to that of the Chian Glaucus.[10] Vines seemingly growing from within encircled it, and their clusters hung down all around; as long as the goblet remained empty each grape appeared unripe and green; but no sooner was the wine poured in than each grape began to redden, and assumed the hue of ripeness; and among them was represented Bacchus himself as dresser of the vineyard. As the feast went on, and the good wine did its office, I began to cast bold lawless glances at Leucippe; for Love and Bacchus are two very potent deities, they take possession of the soul[11] and so inflame it that it forgets every restraint of modesty; the one kindles in it a flame, and the other supplies fuel for the fire, for wine may truly be called the meat and drink of love. The maiden also became gradually emboldened so as to gaze at me more fixedly. In this manner, ten days passed on without anything beyond glances being interchanged between us.

At length I imparted the whole affair to Satyrus, requesting his assistance; he replied, "I knew it all before you told me, but was unwilling that you should be aware of the fact, supposing it your wish to remain unobserved; for very often he who loves by stealth hates the party who has discovered his passion, and considers himself to have received an insult from him. However," continued he, "fortune has provided for our contingences,[12] for Clio, Leucippe's chambermaid, has an understanding with me, and admits me as her lover. I will gradually buy her over to give us her assistance in this affair; but you, on your part, must not be content with making trial of the maiden merely by glances; you must speak to her and say something to the point, then take a farther step by touching her hand, squeezing her fingers, and fetching a deep sigh; if she permits this willingly, then salute her as the mistress of your affections, and imprint a kiss upon her neck." "By Pallas, you counsel wisely," was my reply, "but I fear me, I shall prove but a craven wrestler in the school of love."

"The god of love," said he, "has no notion of craven-heartedness; do you not see in what warlike guise he is equipped? He bears a bow, a quiver, arrows, and a lighted torch, emblems all of them, of manhood and of daring. Filled, then, as you are with the influence of such a god, are you a coward and do you tremble? Beware of shewing yourself merely a counterfeit in love. I will make an opening by calling away Clio, as soon as an opportunity occurs for your having a private conversation with Leucippe." With these words he left the room; excited by what he had said, I was no sooner alone, then I used every endeavour to collect my courage for the approaching interview. "Coward," said I, "how long wilt thou continue silent? Thou, the soldier of such a warlike 'god, and yet a craven.' Dost thou intend to wait until the maiden comes to thee of her own accord?" Afterwards I proceeded, "and yet fool that thou art, why not come to thy senses? Why not bestow thy love upon a lawful object? Thou hast another maiden in this house; one possessed of beauty. Be content with loving _her_, and gazing upon _her_; her it is permitted thee to take to wife." My purpose was almost fixed; when from the bottom of my heart Love spoke in reply and said; "Rash man, darest thou to set thyself in array and to war with me--me, who have wings to fly, arrows to wound, and a torch to burn? How, prythee, wilt thou escape? If thou wardest off my shafts, how wilt thou avert my fire? and even supposing thy chastity should quench the flame, still I can overtake thee with my wings."[13]

While engaged in this soliloquy, the maiden unexpectedly made her appearance; I turned pale, and the next moment became crimson; she was quite alone, not even Clio accompanied her; in a very confused manner, and not knowing what else to say, I addressed her with the words, "Good morrow, fair mistress;" sweetly smiling, she shewed by her countenance that she comprehended the drift of my salutation, and said, "Do you call me your mistress?" "Indeed I do, for one of the gods has told me to be your slave, as Hercules was sold to Omphale." "Sold, if I remember, by Mercury," rejoined she, "and Jove employed him in the business;" this she said with an arch smile. "What nonsense," rejoined I, "to trifle so, and talk of Mercury when all the while you understood my meaning."[14] While one pleasantry led on to another and so prolonged our conversation, fortune came to my assistance.

About noon on the preceding day, Leucippe had been playing on the harp and Clio was sitting beside her. I was walking up and down, when suddenly a bee flying in, stung Clio's hand; she immediately shrieked out, upon which the maiden, hastily rising from her seat and laying aside the harp, examined the wound, bidding her to be under no anxiety, for that she could relieve the pain by simply uttering two magic words, having been instructed by an Egyptian how to cure the stings inflicted by bees and wasps; she then proceeded to utter the words of incantation, and Clio, in a few moments declared the pain to be relieved. This, as I intimated, took place on the day before. On the present occasion it chanced, that a bee or wasp flew buzzing round my face, when all at once the idea seized me of feigning myself to have been stung;[15] I did so, putting my hand to my face, and pretending to be in pain. The maiden came up to me, removed my hand and enquired where I had been stung; upon my lips, dearest, was my reply, why do you not charm away the pain? Approaching my face, she placed her mouth almost close to mine, in order to work the charm, at the same time murmuring certain words, and ever and anon touching my lips. All this time I kept stealing silent kisses, so that from the maiden alternately opening and closing her lips while uttering the charm, the incantation became changed into one continuous kiss. At last putting my arms around her, I saluted her lips more ardently; upon which drawing back she exclaimed, "What are you about? Are you, too, turned enchanter?" "I am only kissing the charm which has removed my pain." She took my meaning and smiled, which gave me a fresh supply of courage.

"Ah! dear Leucippe," I exclaimed, "I now feel another and severer sting,[16] one which has penetrated to my very heart, and calls for your 'mighty magic;' surely you must carry about a bee upon your lips, they are full of honey, your kisses wound; repeat the charm, I pray, but do not worry over the operation, for fear of exasperating the wound;" at the same time I embraced her more closely and kissed her with still greater freedom; nor, though making a show of resistance, did she seem displeased.[17] At this juncture Clio was seen approaching from a distance, upon which we separated, I much annoyed and sorely against my will; what were her feelings I cannot exactly say. After what had passed, however, I felt easier in mind and began to indulge in brighter hopes.

I still felt the kiss upon my lips as though it had really been something of a corporeal nature; I zealously guarded it as a treasure of sweets, for a kiss is to the lover his chief delight; it takes its birth from the fairest portion of the human body--from the mouth, which is the instrument of the voice, and the voice is the adumbration of the soul; when lips mingle they dart pleasure through the veins, and make even the lovers' souls join in the embrace. Never before did I feel delight comparable to this; and then for the first time I learnt that no pleasurable sensation can vie with a lover's kiss.[18]

At supper time we met as on former occasions, when Satyrus, who acted as cupbearer, hit upon the following amorous device. After our cups were filled, he effected an exchange, presenting mine to the maiden, handing hers to me. Having noticed what part of the brim had been touched by her in drinking, I applied my lips to the same place;[19] thus intimating that I was sending her a kiss. She remarked what I had done, and readily understood that I had been kissing the shadow of her lips. Satyrus again stealthily made a like exchange of cups, when I could observe her imitating me, and drinking as I had done, which, as you may imagine, vastly increased my happiness. This was repeated a third and fourth time; in short, we passed the rest of the time in drinking kisses to one another.

When supper was ended, Satyrus approaching me said, "Now is the time to show your mettle; the maiden's mother, as you are aware, is unwell, and has retired to rest alone. She herself before going to bed will take a few turns as usual in the garden, attended by no one but Clio, whom I will undertake to get out of the way." We then separated, and remained on the watch, he for Clio, I for Leucippe. Everything turned out as we had wished; Clio was got rid of, and Leucippe remained walking by herself. I waited till the daylight had faded away,[20] and then approached her, emboldened by my former success, like a soldier already victorious, who therefore scorns the perils of war. The arms in which I trusted were wine, love, hope, and solitude; so, without saying a word, and as if everything had been preconcerted, I took her in my arms, and covered her with kisses. When about to proceed to other familiarities, a noise was heard behind us, at which we started asunder in alarm. She betook herself to her chamber, and I remained there in great dudgeon at having lost so capital an opportunity, and execrating the noise which had been the cause.

Meanwhile Satyrus came up with a laughing countenance. He had witnessed everything, having concealed himself under a tree to guard against our surprise; and it was he, who seeing some one approach, had made the noise.

In the course of a few days, my father made preparations for concluding my marriage sooner than had been originally intended. He had been much alarmed by various dreams; he thought he was celebrating the nuptial rites, and after the torches had been kindled the light was suddenly extinguished. This made him more anxious to conclude the matter, and we were now within a day of the one formally appointed for the ceremony. The wedding clothes and jewels were already purchased; there was a necklace composed of various gems, and a splendid purple robe edged with a gold border. The gems vied with each other in beauty; among them was a hyacinth,[21] which resembled a rose, only that it was a stone, and an amethyst almost as lustrous as gold itself. In the middle of this necklace were three precious stones, arranged together and curiously blended in their hues; the lowest one was black, the middle white, but with a darkish tinge, the upper one shading off into a ruddy colour. They were set in a rim of gold, and might be said to bear resemblance to an eye.[22] The purple of the dress was of no ordinary dye, but of the kind which the Tyrians fable to have been discovered by the shepherd's dog, and with which they are wont to represent the robe of Venus to be tinged.[23] There was a time when this purple dye was as yet unknown, but remained concealed in the hollow of a little shell fish. A shepherd meeting with one of these hoped to obtain the fish which was inside; foiled by the hardness of the shell, after bestowing a hearty curse upon his booty, he threw it into the sea as so much worthless rubbish. His dog lighted upon this windfall,[24] and broke open the shell with his teeth, in doing which his mouth and lips became stained with the brilliant dye, or as we may call it, blood. The shepherd upon seeing this supposed it the effect of a wound; so taking the dog down to the sea he washed his mouth, upon which the imaginary blood assumed a still more brilliant hue, and upon proceeding to touch it, his hand became of a purple colour. The shepherd now guessed what was the nature of the shell fish, and that it was impregnated with a dye of surpassing beauty; so taking some wool he placed it in the aperture, determined to dive into the mysteries of the shell; and it became of a colour similar to that upon the dog's mouth. By this means he obtained a knowledge of what we call purple; and after breaking open its fortified receptacle with the help of a stone, he arrived at the treasure-house of dye. To return, however, to my story. My father was performing the preliminary rites,[25] the marriage being fixed, as I have said, for the following day. I was in despair, and was devising some pretext for deferring it. While in this state of perplexity, a great tumult was heard to proceed from the men's quarter of the house. It appeared that as my father was offering up a sacrifice; an eagle[26] swooping from on high seized the victim, and in spite of every endeavour to scare him away, bore off his prey. As this was declared to forebode no good, the marriage was postponed for another day. My father proceeded to consult the seers and soothsayers upon the meaning of the portent; they were of opinion that he should offer a sacrifice to hospitable Jove at midnight upon the sea-shore, since the bird had flown in that direction. Sure enough he had winged his flight thither, and appeared no more. For my part, I extolled the eagle to the skies, and declared that he was justly styled the king[27] of birds. No long time elapsed before the meaning of the prodigy became revealed. There was a certain young man, a native of Byzantium, by name Callisthenes; he was an orphan and possessed of wealth, profligate in his life and extravagant in his expenditure. Having heard that Sostratus had a handsome daughter, he was anxious to obtain her hand and became enamoured upon hearsay, for he had never seen her.[28] The force of passion upon the licentious is often so strong that their ears lead them into love, and report has the same effect upon their minds which sight has upon others.

Before the breaking out of the war against the Byzantians, the young man introduced himself to Sostratus, and asked the hand of his daughter in marriage. Sostratus, however, strongly objecting to his irregular way of life, rejected his application. Callisthenes was very indignant at this repulse; he considered himself slighted;--besides, he was in love, and fancy pictured to his mind those charms which he had never seen. Dissembling his displeasure, he meditated how he might revenge himself on Sostratus, and at the same time gratify his own desires; nor was he without hope of success, there being a law of the Byzantians which enacted, that if any one should carry off a maiden he should be exempt from punishment upon making her his wife;[29] of this law he determined to avail himself, and waited only till a seasonable opportunity should offer. Although the war had now broken out, and the maiden had come to us for security, he did not abandon his design, in the execution of which the following circumstance assisted, as the Byzantians had received an oracle to this effect:--

"With _plant-born_ name there lives an island race, Whose land an isthmus to the shore doth brace; Vulcan consorts there with the blue-eyed maid, And there to Hercules be offerings paid."[30]

While all were in doubt what place was intended by these enigmatic words, Sostratus (who was one of the commanders) thus delivered his opinion:--"We must send to Tyre, and offer up a sacrifice to Hercules;[31] the expressions of the miracle clearly point to that city. The 'plant-derived name,' shews that the island of the Phœnicians is intended, the phœnix (or palm), being a plant; both sea and land lay claim to it: the latter joins it to the continent, the former washes it on either side; thus it is seated in the one element, but without abandoning the other, to which it is united by its narrow isthmus or neck of land; moreover, it is not founded in the sea, but both under it and under the isthmus, the waters have free course; thus there is seen the singular spectacle of a city in the sea, and of an island upon shore. The mention made of 'Vulcan consorting with the blue-eyed maid,' alludes to the olive and the fire, which are found there in close proximity: for, in a sacred precinct surrounded by a wall, olive trees are seen to flourish, while fire issuing from their roots burns among the branches, and with its ashes benefits the tree; hence there exists a mutual friendship, and Minerva shuns not Vulcan." Upon this Chærophon, who shared the command with Sostratus in the war, his senior in age and a native of Tyre, extolled him highly for his excellent interpretation of the oracle. "It is not only fire, however," said he, "which claims our wonder; the water also deserves its share. I myself have seen the following marvels:--there is a fountain in Sicily whose waters are mingled with fire; the flame is seen to leap up from underneath, yet if you touch the water it will be found as cold as snow, so that neither is the fire extinguished by the water, nor the water ignited by the flame, but a mutual truce subsists between the elements.[32] There is also a river in Spain, not differing from others in appearance, but if you wish to hear it become vocal, you have but to wait and listen; for when a gentle breeze sweeps over its surface there is heard a sound as if from strings, the wind being the plectrum, the river itself the lyre.[33] I may likewise mention a lake in Lybia, resembling in its nature the Indian soil.[34] The Lybian maidens are well acquainted with its secrets and with the riches which, stored below its waters, are mingled with the mud, for it is, in fact, a fount of gold.[35] Plunging a long pole smeared with pitch into the lake, they lay open its recesses; this pole is to the gold what the hook is to the fish, serving as a bait. The grains of gold alone attach themselves to the pitch, and are drawn on shore. Such is the gold-fishing in the Lybian waters."

After relating these marvels, Chærophon, with the consent of the state, proceeded to dispatch the victims and other offerings to Tyre. Callisthenes contrived to be among the number of the sacred functionaries,[36] and soon arriving at that city, he found out my father's residence, and matured his schemes against the females, who, as will presently be shown, went out to view the sacrificial show, which was in the highest degree sumptuous; there was a vast quantity of different kinds of incense used, such as cassia, frankincense, and crocus; there was also a great display of flowers, the narcissus, the rose, and the myrtle; the fragrance of the flowers vied with the perfumes of the incense; the breeze wafted them aloft, mingled their odours in the air, producing a gale of sweets. The victims were many in number and of various kinds; the most remarkable among them, however, were the oxen from the Nile, animals which excel not only in stature but in colours. They are altogether of very large size, with brawny necks, broad backs, and ample bellies;[37] their horns are not depressed, like those of the Sicilian ox, nor ill-shaped like the Cyprian, but project upward from the forehead of this animal with a gentle curve; the interval between them at their tips and at the roots being equal, so that they bear a resemblance to the moon when at the full; their colour is that which Homer so much praises in the Thracian horses.[38] The bull stalks along with lofty crest, as if to show that he is the monarch of the herd. If there is any truth in the legend of Europa, it was into an Egyptian bull that Jove metamorphosed himself.

At the time of which I am speaking my mother-in-law was unwell; Leucippe also feigned indisposition, according to a preconcerted arrangement, that we might have an opportunity of meeting during the absence of the rest. My sister, therefore, and Leucippe's mother were the only ones who went out to see the show. Callisthenes, who knew by sight the wife of Sostratus, seeing my sister in her company mistook her for Leucippe, of whom he had no personal knowledge. Smitten by her appearance, and without making any inquiries, he points her out to a trusty attendant of his, commanding him to engage some pirates to effect her seizure, and arranging the manner of proceeding, for a high festival[39] was at hand when, as he understood, all the maidens would go down to the shore for the purpose of performing their ablutions. After giving these directions, and having discharged the duties of his function,[40] he withdrew. He had previously, I may remark, provided a vessel of his own, in case an opportunity should offer for carrying his schemes into effect.

Meanwhile the rest of the sacred functionaries had embarked and sailed away; he, however, went on board his vessel, and continued to lie a little off shore, both in order that he might appear to be taking his departure like the others, and also lest, being so near Tyre, any danger should happen to himself in consequence of carrying off the maiden. Upon arriving at Sarepta, a Tyrian village on the sea-coast, he purchased another craft, which he intrusted to his follower Zeno, who was to execute his plan. This man was able-bodied, and accustomed to a buccaneering life; he soon, therefore, succeeded in gathering together some pirates from the above-named village, and then sailed for Tyre. Near this city there is an islet with a harbour, (the Tyrians call it the tomb of Rhodope); here the craft was stationed watching for the prey. Before the arrival of the high festival, however, which Callisthenes awaited, the omen of the eagle and the interpretation of the soothsayers were fulfilled. On the day preceding, we made preparations for the sacrifice to Jove, and late in the evening went down to the shore; none of our motions escaped Zeno, who cautiously followed us. When in the act of performing our ablutions, he made the preconcerted signal, upon which the boat made rapidly for the land, manned by ten young fellows; eight others were secretly in readiness on shore, dressed in women's clothes and with shaven chins; each had a sword concealed under his dress, and the better to avoid any suspicion, they had brought some victims with them as for sacrifice, so that we took them to be women. No sooner had we reached the pile than, raising a sudden shout, they rushed upon us, and put out our torches; we fled disorderly and in alarm, upon which they drew their swords, and seizing my sister, put her into the boat, and then embarking rowed off with the speed of an eagle. Some who had fled at the first onset saw nothing of what afterwards occurred; others who had witnessed everything cried out, "The pirates have carried off Calligone."

Meanwhile the boat was far out at sea, and upon nearing Sarepta made a signal which when Callisthenes recognised, he put out to meet it, and taking the maiden on board his own vessel, at once sailed away. I breathed again upon finding my marriage thus unexpectedly broken off, nevertheless I was sorry for the calamity which had befallen my sister. A few days after this occurrence, I said to Leucippe, "How long, my dearest, are we to confine ourselves to kisses? they are pleasant enough as preludes, let us now add to them something more substantial; suppose we exchange mutual pledges of fidelity, for only let Venus initiate[41] us in her mysteries and then we need fear the power of no other deity."

By constantly repeating my solicitations, I at length persuaded the maiden to receive me into her own chamber, Clio lending us her assistance. I will describe the situation of her room: a large space in one part of the mansion contained two chambers on the right hand and as many on the left; a narrow passage, closed at the entrance by a door, gave access to them.[42] Those at the farther end were occupied by the maiden and her mother, and were opposite each other; of the two remaining ones, that next to Leucippe belonged to Clio, the other was a store-room. Leucippe's mother was always in the habit of attending her to bed; upon which occasions she not only locked the door inside, but had it secured by a slave on the outside, the keys being handed to her through an opening; these she kept until the morning, when calling the man she passed them back to him that he might unlock the door.

Satyrus contrived to have a set of keys made like them, and finding upon trial that they would answer, he with the consent of the maiden gained over Clio, who was to offer no impediment. Such was the plan which we devised. There was a slave belonging to the household, called Conops, a prying, talkative, lecherous fellow, in short everything that was bad. The man watched our proceedings very narrowly, and suspecting our intentions, used to keep open the door of his dormitory until late at night, so that it was no easy matter to escape his observation. Satyrus wishing to make a friend of him, often talked and joked with him, and laughing in allusion to his name (Κώνωψ) would call him Gnat. The fellow seeing through the artifice of Satyrus pretended to return the joke, but, in doing so, exhibited his own ill-natured disposition. "As you are so fond," said he, "of punning upon my name, I will tell you a story about the gnat. The lion often complained to Prometheus that although he had formed him a large and handsome beast, had armed his jaws with teeth, and his feet with claws, and had made him more powerful than the other animals, still, notwithstanding all these advantages, he stood in fear of the dunghill cock.[43] 'Why dost thou without cause accuse me?' replied Prometheus; 'I have given thee every gift which it was in my power to bestow, it is thine own faint heartedness which is in fault.' The lion wept and bemoaned his condition, cursing his own want of courage, and in the end made up his mind to die. While in this frame of mind he happened to meet the elephant, with whom, after wishing him good morning, he entered into conversation. Seeing him continually flap his ears, 'What ails you,' he asked--'why are your ears never for a moment still?' The elephant, about whose head a gnat was at that moment flying, replied, 'If the buzzing insect which I see, was to get into my ear, the result would be my death.' Upon this the lion made the following reflection. 'Why should I (such as I am, and so much more fortunate than the elephant,) think of dying? It is better to stand in awe of a cock than to dread a scurvy gnat.'

"You see," said Conops, "what power the gnat possesses, since he can terrify the elephant." Satyrus who saw into the malicious meaning of his words, replied with a smile, "I will now relate to you the story of the gnat and the lion, which I heard from a certain sage; as for your tale about the elephant, you are welcome to make what you can out of it. The braggart gnat said one day to the lion, 'So you think to lord it over me as you do over other creatures. I should like to know why? You are not handsomer than I am, nor yet bolder, nor yet more powerful; in what respect are you superior to me? In valour?--You tear with your claws and bite with your teeth, it is true; so does every woman when she quarrels;[44] and as to your size and beauty, you have indeed an ample chest and broad shoulders, and a whole forest of hair about your neck, but you little think how unsightly are your hinder parts. On the other hand, my greatness is commensurate with the air and with the power of my wings; the flowers of the meadow constitute my comeliness, they serve me in lieu of garments, with which, when weary with flying, I invest myself; neither is my valour any laughing matter; I am the very impersonation of a warlike instrument; I blow a blast[45] when I go to battle, and it is my mouth which serves for trumpet and for weapon, so that I am at once, a musician and an archer; moreover I am my own bow and arrow; my wings poised in air shoot me forward, and lighting down, I inflict a wound as with a shaft; who so ever feels it cries out and forthwith tries to find his enemy: I, however, though present, am at the same time absent; I fly and I stand my ground, and with my wings circle round the adversary, and laugh to see him dance with pain. But why should I waste more words?--let us at once join battle.' Saying this, he falls upon the lion, attacking his eyes and every other part which was unprotected by hair; at the same time wheeling round him and blowing his trumpet. The lion was in a fury, turning himself in every direction and vainly snapping at the air; his wrath afforded additional sport to the gnat, who made an onslaught on his very mouth. Immediately he turned to the side where he was aggrieved, when his antagonist, like a skilful wrestler, twisting and twirling his body escaped clean through the lion's teeth, which were heard to rattle against each other in the vain attempt to seize him. By this time the lion was thoroughly tired by thus fighting with the air, and stood still, exhausted by his own efforts; upon which the gnat, sailing round his mane sounded a triumphant strain of victory; but stimulated by his excess of vanity he took a wider range, and all at once fell into a spider's web. When no hope of escape appeared, he sorrowfully said, 'Fool that I am, I entered the lists against a lion, and behold I am caught in the meshes of a spider!'" Having finished his story, Satyrus said, with a sarcastic laugh, "Be on your guard, and beware of spiders." Not many days had passed when Satyrus knowing what a belly-slave Conops was, purchased a powerful soporific draught and then invited him to supper.[46] Suspicious of some trick, he at first declined, but afterwards, over persuaded by his most excellent adviser--appetite,[47] he complied. After supper, when he was on the point of going away, Satyrus poured the potion into his last draught, he drank it off, and had just time to reach his dormitory, when he fell on his bed in a deep sleep. Upon this, Satyrus hurried to me and said, "Conops is fast asleep, now is the time to prove yourself as valorous as Ulysses:"[48] we instantly proceeded to the door which conducted to Leucippe's chamber; there he left me, and Clio stealthily admitted me, trembling with joy and fear; the dread of danger disturbed my hopes, but the hope of success qualified the dread, and so hope became the source of fear, and pain the cause of pleasure.

Just as I had entered the maiden's room, her mother's sleep had been disturbed by a fearful dream; a robber armed with a naked sword, seized and carried off her daughter, after which, laying her upon the ground, he proceeded to rip her up, beginning at her private parts. Terrified by the vision, her mother started up and hurried to her daughter's apartment, which as I before said was close at hand. I had but just got into bed and hearing the doors open, had scarcely time to leap out before she was at her daughter's side. Aware of my danger I made a bolt through the opened door, and ran with all my might, till trembling from head to foot I met Satyrus, when we both made our way in the dark and retreated each to his own room. Leucippe's mother fainted, but upon recovering the first thing she did was to box Clio's ears, then tearing her own hair, she broke forth into lamentation. "Oh Leucippe," she said, "you have blighted all my hopes. And you Sostratus, who are fighting at Byzantium to protect the honour of other people's wives and daughters, you little think how some enemy has been warring against your house, and has defiled your own daughter's honour. Oh, Leucippe, I never thought to see you wedded after such a fashion as this! Would that you had remained at Byzantium! Would that you had suffered violence from the chances of war, and that some Thracian had been your ravisher! In such a case the violence would have excused the shame, whereas now, you are at the same time wretched and disgraced. The vision of the night did but mock my mind, the realities of the dream were hidden from me, for of a truth, yours has been a more fearful ripping up, and your wound more fatal than any inflicted by the sword; and the worst is, that I am ignorant who is your ravisher. I do not even know what is his condition! for aught I can tell, he may be some wretched slave.[49]" When the maiden felt assured of my escape, she took courage and said: "Mother, there is no occasion for you to attack my chastity, nothing has been done to me deserving of your reproaches; nor do I know whether the intruder was a god, a demigod, or a mortal ravisher;[50] all I know is that I was heartily frightened and lay still, quite unable to cry out through fear; for fear, as you know, acts as a padlock upon the tongue: this, however, you may be assured of, no one has robbed me of my virginity." Notwithstanding these assurances of her daughter, Panthea gave way to a fresh paroxysm of grief. Meanwhile Satyrus and I were deliberating on the best course to be pursued; and we determined to make our escape out of the house before morning should arrive, when Clio would be put to the torture and be compelled to reveal everything.

This plan we at once carried into execution, and telling the porter that we were going out to visit our mistresses, we went straight to Clinias: it was midnight, and we had some trouble in gaining admission: Clinias who slept in an upper room heard our voices in discussion with his porter, and hurried down in alarm, while we could see at a short distance Clio running towards us, for she too it appeared had determined to make her escape. Almost in the same moment therefore Clinias heard our story, and we the narrative of Clio, while she was made acquainted with our future plans; we all went in doors, when we gave Clinias a more detailed account and stated our determination of leaving the city. "I will accompany you," said Clio, "for if I remain behind till morning, death (the sweetest of torments, since it ends them) will be my lot." Clinias took my hand and leading me aside, he said, "It appears to me most advisable to get this wench out of the way at once, and after waiting a few days we can depart ourselves, if still of the same mind. According to your account the maiden's mother does not know who it was whom she surprised, nor will there be any one to furnish evidence since Clio is removed. Nay, we may perhaps persuade the maiden herself to share our flight; I will accompany you at all events."

We agreed to his proposal, so Clio was delivered to the care of one of his slaves to be put on board a boat, while we continued to deliberate upon the course best to be pursued. At last we resolved to make trial of Leucippe's inclination, and, should she be willing, to carry her off: in case of her rejecting our proposal, we determined to remain for the present and to await the course of events. The short remainder of the night was passed in sleep, and at daylight we returned home. Panthea had no sooner risen in the morning, than she had preparations made for putting Clio to the torture;[51] but when summoned she could no where be found. Upon this, returning to her daughter, "Will you still persist," said she, "in concealing the particulars of this pretty plot? Now, I find that Clio also has run off." Still more reassured by the intelligence, Leucippe replied, "What more would you have me tell you? What stronger testimony of the truth would you have me produce? If there is any way of proving a maid's virginity, you are welcome to prove mine." "Aye," said Panthea, "and by so doing to add to the troubles of our family by bringing in witnesses to its disgrace;" upon saying which, she hastily quitted the apartment. Leucippe left to herself, and with her mother's words still ringing in her ears, was distracted by conflicting and various emotions;[52] she was deeply pained at having been discovered. Her mother's reproaches filled her with shame; she felt angry at having her word doubted. Now these feelings are like three billows which disturb the soul's tranquillity: shame making an entrance through the eyes unfits them for their natural office; pain preys upon the mind and extinguishes its ardour; while the voice of anger baying round the heart overpowers reason with its wrathful foam.[53] The tongue is the parent of these different feelings; bending its bow and aiming its arrow at the mark, it inflicts its several wounds upon the soul:[54] with the wordy shaft of railing it produces anger, with that of well founded accusation, begets pain, with that of reproof, causes shame; the peculiarity of all these arrows is, that they inflict deep but bloodless wounds, and there is available against their effects one remedy alone, which is, to turn against the assailant his own weapons. Speech, the weapon of the tongue, must be repelled by a weapon of like nature, for then the feeling of anger will become calmed and the sensations of shame and annoyance will be appeased; but if dread of a superior hinder the employment of such succours, the very fact of silence makes these wounds to rankle the more deeply, and unless these mental waves, raised by the power of speech, can cast up their foam, they will but swell and toss the more.[55]

What I have been saying will picture the condition of Leucippe's mind, who felt ready to sink under her troubles; it was while she was in this frame of mind that I dispatched Satyrus to her, in order to make overtures of flight. Anticipating him in her words, she exclaimed:--"In the name of the gods, foreign and hospitable, deliver me out of my mother's power, and take me whither you will; for if you go away and leave me here, the noose suspended by my own hands shall be my death." When I was informed of her expressions, it freed me from a world of anxiety; and in the course of two or three days, when my father was absent from home, we made preparations for our flight. Satyrus had still remaining some of the potion which he had used so successfully upon Conops. While waiting at supper he poured out a little into the last cup, which he presented to Panthea; almost immediately after drinking it, she retired to her own room, and fell fast asleep. Leucippe had now another chambermaid, with whom Satyrus was on familiar terms; having given her likewise a portion of the draught, he proceeded to a third party, the porter, who was soon lying under the influence of the same soporific potion.

Meanwhile Clinias was awaiting us at the door with a carriage which he had in readiness, and while all were yet asleep, between nine and ten at night, we cautiously left the house, Satyrus leading Leucippe by the hand: Conops, as I may remark, who used to watch our movements, being fortunately absent, having been dispatched on an errand by his mistress. On getting out, we immediately entered the carriage, six in number, Leucippe, I and Satyrus, together with Clinias and two servants. We drove off in the direction of Sidon, where we arrived about midnight, and without delay continued our journey to Berytus, in hopes of finding some vessel in the harbour; nor were we disappointed, for on going to the port we found a ship on the point of sailing: without even inquiring whither she was bound, we got our baggage on board, and embarked a little before dawn. It was then we learnt that the vessel was bound for the celebrated city of Alexandria, situated on the Nile.

The sight of the sea delighted me while as yet we were in the smooth water of the harbour; soon, however, upon the wind becoming favourable, loud tumult prevailed throughout the vessel; the sailors hurried to and fro, the master issued his commands, ropes were bent, the sail-yard was brought round before the wind, the sail was unfurled, we weighed anchor,[56] the ship began to move, the port was left behind, and the coast, as if itself in motion, seemed gradually to be retiring from us;[57] the Pæan was chanted, and many prayers were addressed to the guardian deities for a prosperous voyage. Meanwhile the wind freshened and filled the sail, and the vessel speeded on her course.

There was a young man on board, in the same cabin[58] with ourselves, when dinner time was come he politely invited us to partake of his meal. Satyrus was just then bringing out our provisions; so putting all into a common stock, we shared our dinner and our conversation. I began by saying, "Pray where do you come from, and by what name are we to address you?" "My name," he replied, "is Menelaus, and I am a native of Egypt; and now may I inquire who you are?" "I am called Clitopho, and my companion Clinias; our country is Phœnicia." "And what," he rejoined, "is the motive of your voyage?" "If you will relate your own story first, you shall then hear ours." Menelaus assented, and began as follows:--

"The cause of my leaving my home may be summed up in very few words:--envious love and ill-fated hunting. I was strongly attached to a handsome youth, who was very fond of the chase. I did everything in my power to restrain him from this pursuit, but without success. Finding I could not prevail with him, I myself accompanied him.

"One day we were out hunting, and for a time everything went on successfully so long as harmless animals were alone the objects of our sport. At length a wild boar was roused; the youth pursued the brute, who faced about, and ran furiously to attack him; still the youth kept his ground, not withstanding that I repeatedly called out:--'Wheel round your horse; the beast is too powerful for you.' The boar continuing its career, and coming up, they closed in combat. Terrified lest the beast should wound the horse, and so bring down his rider, I launched my javelin without taking sufficient aim, and the youth crossing its course, received the stroke.[59]

"Picture to yourself the feelings of my mind. If I retained life at that moment, it was like a living death; and what was most lamentable of all, the wretched youth, who still breathed, extending his arms, embraced me, and so far from hating his destroyer, he expired still grasping my homicidal hand. On account of this lamentable occurrence his parents took legal proceedings against me; nor was I unwilling to stand my trial; indeed I offered no defence, considering myself fully deserving to suffer death. The judge, out of compassion, condemned me to three years' banishment, and that period having now expired, I am on my return home."

This narrative reminded Clinias of the unhappy death of Charicles, and he shed tears, which though in appearance they flowed for another's grief, were, in reality, drawn forth by his own sorrows.[60] "Are you weeping on my account," asked Menelaus, "or has any similar disaster befallen you?" Upon this Clinias, with many sighs, detailed the circumstances of Charicles and the horse; and I likewise related my adventures. Seeing Menelaus very low spirited on account of his own thoughts, and Clinias still shedding tears at the recollection of Charicles, I endeavoured to dissipate their grief, by introducing a love topic for conversation; for Leucippe, I may observe, was not then present, but was asleep in the ship's hold. I began, therefore, with a smiling air:--"How much better off is Clinias than I am; he was no doubt longing to inveigh against women, according to his wont, and he can do so all the better now, having found one who sympathises with his tastes; but why so many should be addicted to the love of youths, for my part I cannot tell."

"There can be no doubt," said Menelaus, "which is preferable. Youths are much more open and free from affectation than women, and their beauty stimulates the senses much more powerfully."

"How so?" I asked; "it no sooner appears than it is gone. It affords no enjoyment to the lover, but is like the cup of Tantalus, while one is drinking the liquid disappears; and even the little which has been swallowed is unsatisfying. No one can leave such favourites without feeling his pleasure alloyed with pain, the draught of love still leaves him thirsty."

"You do not understand," rejoined Menelaus, "that the perfection of pleasure consists in its bringing with it no satiety; the very fact of its being of a permanent and satisfying kind takes away from its delight. What we snatch but now and then is always new, and always in full beauty. Of such things the pleasure is not liable to decay and age, and it gains in intensity what it loses by briefness of duration; for this reason, the rose is considered the most lovely among flowers, because its beauty so quickly fades. There are two species of beauty among mortals, each bestowed by its presiding goddess;[61] the one is of heaven, the other of earth; the former chafes at being linked to what is mortal, and quickly wings its flight to heaven; the latter clings to earth, and cleaves to mortal bodies. Would you have a poet's testimony of the ascent of heavenly beauty? hear what Homer sings:--

'Ganymede, Fairest of human kind, whom for that cause The gods caught up to heav'n that he might dwell For ever there, the cup-bearer of Jove.'[62]

But no woman, I trow, ever ascended to heaven for her beauty's sake, though Jove had abundance of intrigues with women: grief and exile were the portion of Alcmena; the chest and the sea were the receptacle of Danæ; and Semele became food for fire;[63] but--mark the difference--when Jove became enamoured of a Phrygian youth, he took him up to heaven to dwell with him, and pour out his nectar, depriving his predecessor of the office, she being, I rather think, a woman."

"In my opinion," said I, interrupting him, "female beauty has in it much more of the heavenly kind, because it does not so quickly fade; and the freer from decay, the nearer is anything to the divine nature. On the other hand, whatsoever in accordance with its mortal nature soon decays, is not of heaven, but of earth. I grant that Jove, enamoured of a Phrygian youth, raised him to the skies, but the beauty of woman brought him down from heaven; for a woman he bellowed under the form of a bull, for a woman he danced as a satyr, for a woman he transformed himself into a golden shower. Let Ganymede, therefore, be Jove's cup-bearer, if you will, provided that Juno[64] also reclines at the banquet, and has a youth to wait on her. For my part, I cannot think upon his rape without feelings of pity: a savage bird is sent down, he is seized and borne aloft (cruel and tyrannous treatment, methinks), and the unseemly spectacle is seen of a youth suspended from an eagle's talons. No ravenous bird of prey, but the element of fire, bore Semele aloft; nor should there seem anything strange and unnatural in this, since it was by the same means that Hercules went up to heaven. You amuse yourself at the expense of Danæ's chest, but why do you pass over Perseus, who shared her fate? For Alcmena it sufficed that Jove for love of her robbed the world of three whole days.[65]

"Passing, however, from the legends of mythology, I will speak of the real delights of love, though my experience in such matters has been small, compared with that of others, and confined to females who sell their charms for lucre. In the first place, how tender and yielding is a woman's body to the touch, how soft are her lips when kissed; her person is in every way fitted for the amorous embrace: he who is connected with her tastes genuine enjoyments; her kisses are impressed upon his lips as seals upon a letter, and she kisses with such studied art as imbues the kiss with double sweetness. Not content to use her lips, she brings her teeth also into play, and feeding upon her lover's mouth, makes her very kisses bite. What pleasure also is there in the sensation of pressing a woman's breast, while in the amorous crisis, so powerful is her excitement, that she is actually maddened with delight. Her kisses are not confined to the lips, but lovers' tongues even do their endeavour to kiss each other. At the conclusion of the amorous combat, she pants, overcome with the fiery delight, and her love-sick breath finding its way to her lips, encounter the lover's kiss still wandering there, and mingling with it both descend and exert their electric influence upon her heart, which leaps and beats, and were it not fast bound within, would desert its seat, and be drawn forth by the strength of kisses."[66]

"Upon my word," said Menelaus, "you seem no raw recruit, but a thorough veteran in the service of the Queen of Love, so minute are you in all your detail. Now hear what I have to say in favour of male beauty. With women their words and postures, everything, in short, is studied and artificial: and their beauty, if they possess any, is the laborious work of cosmetic appliances, of perfumes and of dyes;[67] divest them of these meretricious attractions, and they will appear like the daw stripped of its feathers, which we read of in the fable. The beauty of youths, on the other hand, requires no unguents or artificial essences to recommend it; nature has made it complete and sufficient in itself."[68]

[Footnote 1: Il. xvi. 823.

"As when the lion and the sturdy boar, Contend in battle on the mountain tops For some scant rivulet which both desire, Ere long the lion quelle the panting boar." Cowper's Tr. ]

[Footnote 2: καμπαί, signify properly, the changes and inflections in a piece of music.]

[Footnote 3:

"The rose, of flow'rs th' enchanting pride; The rose is Spring's enchanting bride; The rose of every god's the joy; With roses Cytherea's boy, When, dancing, he'd some Grace ensnare, Adorns the love-nets of his hair." Anacreon. v. Addison's Tr. ]

[Footnote 4: προτρυγαίου Διονύσου.]

[Footnote 5: The wine of most early celebrity was that which the minister of Apollo, Maron, who dwelt upon the skirts of Thracian Ismarus gave to Ulysses. It was red and honey-sweet; so precious, that it was unknown to all in the mansion save the wife of the priest and one trusty housekeeper; so strong, that a single cup was mixed with twenty of water; so fragrant, that even when thus diluted it diffused a divine and most tempting perfume.

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

[Footnote 6: κύλικα φιλοτησίαν.]

[Footnote 7:

.... "Ο this is from above--a stream Of nectar and ambrosia, all divine!" Od. B. ix. 355, Cowper. ]

[Footnote 8: "He washed his garments in wine, and his clothes in the _blood of grapes_."--Gen. xlix. 11.]

[Footnote 9: ὑάλου ὀρωρυγμένης. Herodotus, iii. 24, uses the word ύάλος, to describe the clear transparent stone, supposed to be Oriental alabaster, used by the Egyptians to enclose their mummies.]

[Footnote 10: The translation of this passage follows Villoisin's reading. For a mention of the cup of Glaucus, see Herod. i. 25. Mr. Blakesley, in his Edition remarks, that ή Γλαύκου τέχνη, was in the time of Plato (Phædon, § 132) a proverbial one, applied to everything requiring in extraordinary amount of skill.]

[Footnote 11:

"While Venus fills the heart.... . . . . . . Ceres presents a plate of vermicelli,-- For love must be sustain'd like flesh and blood,-- While Bacchus pours out wine or hands a jelly.--Byron. ]

[Footnote 12: τὸ αὐτόματον ἡμῶν.]

[Footnote 13: "πῶς ἄν τις αὐτο φύγοι; πτερὰ ἔχει καὶ καταλήψεται."--Longus, B.i.

"Αll his body is a fire, And his breath a flame entire. . . . . . . He doth bear a golden bow, And a quiver hanging low. . . . . . . Wings he hath which though ye clip He will leap from lip to lip, . . . . . . And if chance his arrow misses He will shoot himself in kisses."--Ben Jonson. ]

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

[Footnote 15: Tasso has introduced this stratagem of a lover into his Aminta, Act ii. sc. 2, where Sylvia cures Phyllis stung by a bee, by kissing her, upon which Aminta, pretends to have been stung in order to be cured by the same agreeable remedy.

"Che, fingendo ch' un' ape avesse morso Il mio labbre di sotto, incominciai A lamentarmi di cotal maniera, Che quella medicina che la lingua Non richiedeva, il volto richiedeva." ]

[Footnote 16:

... "fece Più cupa, e più mortale La mia piaga verace, Quando le labbre sua Giunse a le labbre mie. N'a l'api d'alcun fiore Colgon al dolce il mel, ch'allora io colei Da quelle fresche rose."--Tasso. ]

[Footnote 17:

"She blushed and frown'd not, but she strove to speak, And held her tongue, her voice was grown so weak."--Byron. ]

[Footnote 18:

"How delicious is the winning Of a kiss at love's beginning."--Campbell. ]

[Footnote 19:

"Fac primus rapias illius tacta labellis Pocula; quoque bibit parte puella bibe." Ovid, de Art. Am. i. 595.

"Drink to me only with thine eyes, And I will pledge thee with mine; Or leave a kiss but in the cup And I'll not look for wine." Ben Jonson (imitation of a passage in Philostratus.) ]

[Footnote 20: The original is highly poetical:--ἐπιτήρησας oὖν ὅτε τοῦ φωτὸς τὸ πολὺ τῆς αὐγῆς ἐμαραίνετο.]

[Footnote 21: In B. v. of the Ethiopics, Heliodorus says of the Spanish and British amethyst, that it is of a dull ruddy colour, resembling a newly budding rose; and of the amethyst of Ethiopia, that it emits a lustre like that of gold.]

[Footnote 22:

... "blending every colour into one, Just like a black eye in a recent scuffle."--Byron. ]

[Footnote 23: The πέπλος was an ample shawl serving for a robe; those of the most splendid hues and curious workmanship were imported from Tyre and Sidon.--See Iliad, vi. 289.]

[Footnote 24: τὸ ἕρμαιον.]

[Footnote 25: πpoτέλεια γάμων. These consisted of sacrifices and offerings made to the θεoὶ γαμήλιοι, or divinities who presided over marriage; the sacrificer was the father of the bride elect.]

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

[Footnote 27:

..., "ministrum fulminis alitem Cui rex Deorum regnum in aves vagas Permisit."--Hor. iv. Od. iv. i. ]

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

[Footnote 29: Jacobs observes that this law of Byzantium is purely the invention of Tatius; one resembling it existed at Athens.]

[Footnote 30:

Nῆσός τις πόλις ἐστί φυτώνυμον αῖμα λαχοῦσα Ίσθμὸν ὁμοῦ καὶ πορθμὸν ἐπ' ἠπείροιο φέρουσα, Ένθ'Ἥφαιστος ἔχων χαίρει γλαυκώπιν 'Αθηνην. Κεῖθι θυηπολίην σε φἐρειν κέλομσι Ήρακλῆι.

Tyre is called by Euripides, φοίνισσα νήσος, (Phœn. 211,) was built upon a small island, 200 furlongs from the shore. Alexander took it, after having joined the island to the continent by a mole.]

[Footnote 31: Herod. B. ii. c. 44, gives an account of his visit to the temple of the Tyrian Hercules, and of the rich offerings which he saw in it.]

[Footnote 32: "The fire had power in the water, forgetting his own virtue; and the water forget his own quenching nature."--Wisdom, xix. 20.]

[Footnote 33: See p. 234 of Brewster's Natural Magic, for a solution of the acoustic wonder of the vocal sounds emitted by the statue of Memnon.]

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

Ή δὲ ψάμμος ἠ αναφερομένη εστὶ χρυσῖτις. ]

[Footnote 35: Herod. Β. iv. 195, gives an account of a lake in the isle Cyraunis, on the east of Africa, from which the young women obtain gold-dust by means of feathers smeared with pitch.]

[Footnote 36: τῶν θεωρῶν.]

[Footnote 37:

.... "plurima cervix, Tam longo nullus lateri modus: omnia magna." Virg. G. iii. 52. ]

[Footnote 38:

"His steeds I saw, the fairest by these eyes Ever beheld and loftiest; snow itself They pass in whiteness."--Iliad, x. 43. 7. Cowper's Tr. ]

[Footnote 39: πανήγυρις.]

[Footnote 40: τὴν θεωρίαν ἀφοσιωμένος.]

[Footnote 41: μυσταγωγήσῃ.]

[Footnote 42: See the plan of a Greek house taken from Bekker's Charikles.--Dict. of Greek and Roman Antiq. p. 494.]

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

[Footnote 44: "Oh!" sobb'd Antonia, "I could tear their eyes out."--Byron.]

[Footnote 45: In case the reader wishes to understand the philosophy of the gnat's trumpet, we insert the following passage from Cumberland's Trans. of the "Clouds" of Aristophanes.

_Disciple_. "'Twas put to Socrates, if he could say, when a goat humm'd, whether the sound did issue from mouth or tail.

_Streps_. Aye; marry, what said he?

_Disciple._ He said your gnat doth blow his trumpet backwards From a sonorous cavity within him, Which being filled with breath, and forced along The narrow pipe or rectum of his body, Doth vent itself in a loud hum behind." ]

[Footnote 46:

"Fallitur et multo custodis cura Lyæo; Illa vel Hispano lecta sit una jugo. Sunt quoque, quæ faciant altos medicamina somnos; Victaque Lethæâ lumina nocte premant." Ovid. Art. Am. iii. 645. ]

[Footnote 47: ὡς δ' ἡ βελτίστη γαστήρ κατηνάγκασεν.]

[Footnote 48: The allusion is to Ulysses preparing to put out the eye of the Cyclops.

... "the gods infused Heroic fortitude into our hearts."--Odyss. ix. 381. ]

[Footnote 49:

"'Sdeath! with a _page_--perchance a king Had reconciled him to the thing; But with a stripling of a page-- I felt--but cannot paint his rage."--Byron. ]

[Footnote 50: εἴτε δαίμων, εἴτε ἥρως, εἴτε ληστής.

For an instance of intercourse between demigods--ἥρωες--and mortals, see Herod. vi. 69.]

[Footnote 51: The evidence of slaves was always taken with torture, and their testimony was not otherwise received. For an animated picture of the severity sometimes practised towards slaves, male and female, by a capricious mistress, see Juv. vi. 475, 495.]

[Footnote 52: παντοδαπή τις ἧν.

This passage may be illustrated by a parallel one in the beginning of B. vii.]

[Footnote 53: Pliny, B. iv. 5. "Tot sinus Poloponnensem oram lancinant, tot maria allatrant."]

[Footnote 54: "They bend their tongues like their _bow_ for lies."]

[Footnote 55: "Their tongue is as an _arrow_ shot out."--Jer. ix. 3, 8. See also S. James iii. 5-9.

"Strangulat inclusus dolor atque cor æstuat intus Cogitur et vires multiplicare suas."--Ovid. Trist. I. 63.

"Give sorrow words; the grief that doth not speak, Whispers the o'er-fraught heart, and bids it break."--Macbeth. ]

[Footnote 56: The various operations when a vessel quitted or entered the harbour are described in two passages of Homer.--

"The crew Cast loose the hawsers, and embarking, filled The benches.... He, loud exhorting them, his people bade Hand brisk the tackle; they obedient rear'd The pine-tree mast, which in its socket deep They lodg'd, then strained the cordage, and with thongs Well twisted, drew the shining sail aloft."--Odyss. ii. 419.

"Around within the haven deep, their sails Furling, they stow'd them in the bark below. Then by its tackle lowering the mast Into its crutch, they briskly push'd to land, Heav'd anchors out, and moor'd the vessel fast."--Il. i. 4331 ]

[Footnote 57:

"Provehimur portu; terræque urbesque recedunt." Vir. Æn. iii. 72. ]

[Footnote 58: παρασκηνῶν.]

[Footnote 59: Tatius appears to have had in his mind the story of the death of Atys, son of Crœsus. See Herod. B. i. 37.

Compare the spirited account of the Boar-hunt and the death of Tlepolemus in the viiith book of Apuleius.]

[Footnote 60: Πάτροκλον πρόφασιν, a proverb derived from a passage in the Iliad, xix. 302:--

"All her fellow-captives heav'd Responsive sighs, deploring each, in show The dead Patroclus, but, in truth, herself." ]

[Footnote 61: Tatius alludes to Venus Urania and Venus Popularis, the one the patroness of pure, the other of impure, love.]

[Footnote 62: Iliad xx. 2, 3, 4.]

[Footnote 63: See Anthon's Lemprière for the legends attached to their names.]

[Footnote 64: Göttling proposes to read "Hebe," which suits the context better.]

[Footnote 65: According to some accounts, two; according to others, three nights were required for the formation of Hercules, son of Alcmena.

"Violentus ille Nocte non unâ poterat creari."--Seneca Ag. 825. ]

[Footnote 66:

"A long, long kiss, a kiss of youth and love, And beauty, all concentrating like rays Into one focus, kindled from above; Such kisses as belong to early days, Where heart, and soul, and sense, in concert move, And the blood's lava, and the pulse a blaze, Each kiss a heart-quake."--Byron.

Compare Lucret. iv. 1070-1079, and 1099-1114.]

[Footnote 67:

"Sed quæ mutatis inducitur, atque fovetur Tot medicaminibus, coctæque siliginis offas, Accipit et madidæ, facies dicetur, an ulcus."--Juv. vi. 471. ]

[Footnote 68: "Omnibus autem mulierum omnium ungentis è puerorum sudoribus afflatus odor antecellet. Jam vero etiam ante venereos congressus palæstrâ cum iis decertare, palamque, ac sine rubore amplecti licet; neque ulla est carnis teneritas quæ complexuum tactioni cedat: sed corpora sibi mutuo resistunt ac voluptate contendunt. Basia quoque muliebrem illam diligentiam minime sapiunt, nec stulto errore labris illito decipiunt. Puer quemadmodum quidem novit, suavia dat, non ab arte aliquâ, sed à natura ipsâ proficiscentia; saneque basii puerilis imago ejusmodi est, ut si quis concretum, atque in labrà commutatum nectar oscularetur. Ex quo fieri ullo modo nequit, ut aliqua basiandi tibi satietas oriatur; quinimmo quo plus haurias, hoc vehementiore siti labores, neque os indè abstrahere possis, donec præ voluptate basia ipso refugias."]