Part 8

Sec. XXII. "Although there are plenty of examples of this virtue of constancy, yet to you, that are the festive votaries of the god, it will not be amiss to relate the story of the Galatian Camma. She was a woman of most remarkable beauty, and the wife of the tetrarch Sinatus, whom Sinorix, one of the most influential men in Galatia, and desperately in love with Camma, murdered, as he could neither get her by force or persuasion in the lifetime of her husband. And Camma found a refuge and comfort in her grief in discharging the functions of hereditary priestess to Artemis, and most of her time she spent in her temple, and, though many kings and potentates wooed her, she refused them all. But when Sinorix boldly proposed marriage to her, she declined not his offer, nor blamed him for what he had done, as though she thought he had only murdered Sinatus out of excessive love for her, and not in sheer villany. He came, therefore, with confidence, and asked her hand, and she met him and greeted him and led him to the altar of the goddess, and pledged him in a cup of poisoned mead, drinking half of it herself and giving him the rest. And when she saw that he had drunk it up, she shouted aloud for joy, and calling upon the name of her dead husband, said, 'Till this day, dearest husband, I have lived, deprived of you, a life of sorrow: but now take me to yourself with joy, for I have avenged you on the worst of men, as glad to share death with him as life with you.' Then Sinorix was removed out of the temple on a litter, and soon after gave up the ghost, and Camma lived the rest of that day and following night, and is said to have died with a good courage and even with gaiety."

Sec. XXIII. "As many similar examples might be adduced, both among ourselves and foreigners, who can feel any patience with those that reproach Aphrodite with hindering friendship when she associates herself with Love as a partner? Whereas any reflecting person would call the love of boys wanton and gross lasciviousness, and say with the poet:

'This is an outrage, not an act of love.'

All willing pathics, therefore, we consider the vilest of mankind, and credit them with neither fidelity, nor modesty, nor friendship, for as Sophocles says:

'Those who shall lose such friends may well be glad, And those who have such pray that they may lose them,'

But as for those who, not being by nature vicious, have been seduced or forced, they are apt all their life to despise and hate their seducers, and when an opportunity has presented itself to take fierce vengeance. As Crateus, who murdered Archelaus, and Pytholaus, who murdered Alexander of Pherae. And Periander, the tyrant of the Ambraciotes, having asked a most insulting question of his minion, was murdered by him, so exasperated was he. But with women and wives all this is the beginning of friendship, and as it were an initiation into the sacred mysteries. And pleasure plays a very small part in this, but the esteem and favour and mutual love and constancy that result from it, proves that the Delphians did not talk nonsense in giving the name of Arma to Aphrodite, nor Homer in giving the name of friendship to sexual love, and testifies to the fact that Solon was a most experienced legislator in conjugal matters, seeing that he ordered husbands not less than thrice a month to associate with their wives, not for pleasure, but as states at certain intervals renew their treaties with one another, so he wished that by such friendliness marriage should, as it were, be renewed after any intervening tiffs and differences. But you will tell me there is much folly and even madness in the love of women. Is there not more extravagance in the love of boys?

'Seeing my many rivals I grow faint. The lad is beardless, smooth and soft and handsome, O that I might in his embraces die, And have the fact recorded on my tomb.'

Such extravagant language as this is madness not love. And it is absurd to detract from woman's various excellence. Look at their self-restraint and intelligence, their fidelity and uprightness, and that bravery courage and magnanimity so conspicuous in many! And to say that they have a natural aptitude for all other virtues, but are deficient as regards friendship alone, is monstrous. For they are fond of their children and husbands, and generally speaking the natural affection in them is not only, like a fruitful soil, capable of friendship, but is also accompanied by persuasion and other graces. And as poetry gives to words a kind of relish by melody and metre and rhythm, making instruction thereby more interesting, but what is injurious more insidious, so nature, investing woman with beautiful appearance and attractive voice and bewitching figure, does much for a licentious woman in making her wiles more formidable, but makes a modest one more apt thereby to win the goodwill and friendship of her husband. And as Plato advised Xenocrates, a great and noble man in all other respects, but too austere in his temperament, to sacrifice to the Graces, so one might recommend a good and modest woman to sacrifice to Love, that her husband might be a mild and agreeable partner, and not run after any other woman, so as to be compelled to say like the fellow in the comedy, 'What a wretch I am to ill-treat such a woman!' For to love in marriage is far better than to be loved, for it prevents many, nay all, of those offences which spoil and mar marriage.

Sec. XXIV. As to the passionate affection in the early days of marriage, my dear Zeuxippus, do not fear that it will leave any sore or irritation, though it is not wonderful that there should be some friction at the commencement of union with a virtuous woman, just as at the grafting of trees, as there is also pain at the beginning of conception, for there can be no complete union without some suffering. Learning puts boys out somewhat when they first go to school, as philosophy does young men at a later day, but the ill effects are not lasting, either in their cases or in the case of lovers. As in the fusion of two liquors, love does indeed at first cause a simmering and commotion, but eventually cools down and settles and becomes tranquil. For the union of lovers is indeed a complete union, whereas the union of those that live together without love resembles only the friction and concussion of Epicurus' atoms in collision and recoil, forming no such union as Love makes, when he presides over the conjugal state. For nothing else produces so much pleasure, or such lasting advantages, or such beautiful remarkable and desirable friendship,

'As when husband and wife live in one house, Two souls beating as one.'

And the law gives its countenance, and nature shows that even the gods themselves require love for the production of everything. Thus the poets tell us that 'the earth loves a shower, and heaven loves the earth,' and the natural philosophers tell us that the sun is in love with the moon, and that they are husband and wife, and that the earth is the mother of man and beast and the producer of all plants. Would not the world itself then of necessity come to an end, if the great god Love and the desires implanted by the god should leave matter, and matter should cease to yearn for and pursue its lead? But not to seem to wander too far away and altogether to trifle, you know that many censure boy-loves for their instability, and jeeringly say that that intimacy like an egg is destroyed by a hair, for that boy-lovers like Nomads, spending the summer in a blooming and flowery country, at once decamp then as from an enemy's territory. And still more vulgarly Bion the Sophist called the sprouting beards of beautiful boys Harmodiuses and Aristogitons, inasmuch as lovers were delivered by them from a pleasant tyranny. But this charge cannot justly be brought against genuine lovers, and it was prettily said by Euripides, as he embraced and kissed handsome Agatho whose beard was just sprouting, that the Autumn of beautiful youths was lovely as well as the Spring. And I maintain that the love of beautiful and chaste wives flourishes not only in old age amid grey hairs and wrinkles, but even in the grave and monument. And while there are few such long unions in the case of boy-loves, one might enumerate ten thousand such instances of the love of women, who have kept their fidelity to the end of their lives. One such case I will relate, which happened in my time in the reign of the Emperor Vespasian.

Sec. XXV. Julius, who stirred up a revolt in Galatia, among several other confederates had one Sabinus, a young man of good family, and for wealth and renown the most conspicuous of all the men in those parts. But having attempted what was too much for them they were foiled, and expecting to pay the penalty, some committed suicide, others fled and were captured. Now Sabinus himself could easily have got out of the way and made his escape to the barbarians, but he had married a most excellent wife, whose name in that part of the world was Empone, but in Greek would be Herois, and he could neither leave her behind nor take her with him. As he had in the country some underground caves, known only to two of his freedmen, where he used to stow away things, he dismissed all the rest of his slaves, as if he intended to poison himself, and taking with him these two trusty freedmen he descended with them into those underground caves, and sent one of them, Martialis, to tell his wife that he had poisoned himself, and that his body was burnt in the flames of his country-house, for he wanted his wife's genuine sorrow to lend credit to the report of his death. And so it happened. For she, throwing herself on to the ground, groaned and wailed for three days and nights, and took no food. And Sabinus, being informed of this, and fearing that she would die of grief, told Martialis to inform her secretly that he was alive and well and in hiding, and to beg her not to relax her show of grief, but to keep up the farce. And she did so with the genius of a professional actress, but yearning to see her husband she visited him by night, and returned without being noticed, and for six or seven months she lived with him this underground life. And she disguised him by changing his dress, and cutting off his beard, and re-arranging his hair, so that he should not be known, and took him to Rome, having some hopes of obtaining his pardon. But being unsuccessful in this she returned to her own country, and spent most of her time with her husband underground, but from time to time visited the town, and showed herself to some ladies who were her friends and relations. But what is most astonishing of all is that, though she bathed with them, she concealed her pregnancy from them. For the dye which women use to make their hair a golden auburn, has a tendency to produce corpulence and flesh and a full habit, and she rubbed this abundantly over all parts of her body, and so concealed her pregnancy. And she bare the pangs of travail by herself, as a lioness bears her whelps, having hid herself in the cave with her husband, and there she gave birth to two boys, one of whom died in Egypt, the other, whose name was Sabinus, was among us only the other day at Delphi. Vespasian eventually put her to death, but paid the penalty for it, his whole progeny in a short time being wiped off the face of the earth. For during the whole of his reign he did no more savage act, nor could gods or demons have turned away their eyes from a crueller sight. And yet her courage and bold language abated the pity of the spectators, though it exasperated Vespasian, for, despairing of her safety, she bade them go and tell the Emperor, 'that it was sweeter to live in darkness and underground than to wear his crown.'"

Sec. XXVI. Here my father said that the conversation about Love which took place at Thespiae ended. And at this moment Diogenes, one of Pisias' companions, was noticed coming up at a faster pace than walking. And while he was yet a little way off, Soclarus hailed him with, "You don't announce war, Diogenes," and he replied, "Hush! it is a marriage; come with me quickly, for the sacrifice only waits for you." All were delighted, and Zeuxippus asked if Pisias was still against the marriage. "As he was first to oppose it," said Diogenes, "so he was first to yield the victory to Ismenodora, and he has now put on a crown and robed himself in white, so as to take his place at the head of the procession to the god through the market-place." "Come," said my father, "in Heaven's name, let us go and laugh at him, and worship the god; for it is clear that the god has taken delight in what has happened, and been propitious."

The allusion is to Plato's "Phaedrus," p. 230, B. Much, indeed, of the subject-matter here is, we shall find, somewhat similar to that of the Phaedrus.

It is difficult to know what the best English word here is. From the sly thrust in Sec. ix. Pisias was evidently grey. I have therefore selected the word gravest. But the most austere, the most sensible, the most solid, the most sedate, all might express the Greek word also. Let the reader take which he likes best.

In a Greek house the women and men had each their own separate apartments. This must be borne in mind here to explain the allusion.

That is, from interested and selfish motives.

On Lais and Aristippus see Cicero, "Ad. Fam.," ix. 26.

Pausanias, i. 19, shows us that there was at Athens a Temple of Hercules called Cynosarges. But the matter is obscure. What the exact allusion is I cannot say.

Fragment of AEschylus. See Athenaeus, xiii. p. 602, E, which explains the otherwise obscure allusion.

That is the son of Hera alone, who was unwilling to be outdone by Zeus, who had given birth to Pallas Athene alone. Hesiod has the same view, "Theog." 927.

I omit [Greek: kai kopidas] as a gloss or explanation of the old reading [Greek: makeleia] instead of [Greek: matruleia]. Nothing can be made of [Greek: kai kopidas] in the context.

"Works and Days," 606-608.

I follow here the reading of Wyttenbach. Through the whole of this essay the reading is very uncertain frequently. My text in it has been formed from a careful collation of Wyttenbach, Reiske, and Duebner. I mention this here once for all, for it is unnecessary in a translation to minutely specify the various readings on every occasion. I am not editing the "Moralia."

"De Oenantha et Agathoclea, v. Polyb. excerpt, l. xv."--Reiske.

Thespiae. The allusion is to Phryne. See Pausanias, ix. 27; x. 15.

Reading with Wyttenbach, [Greek: hosper daktylion ischnou, ho me perirrhue dedios.]

Perhaps cur = coward, was originally cur-tail.