so that he may not for a single moment be deprived of the pleasure of contemplating them. And his words are theseBut Somnus much delighted In the bright beams which shot from his eyes, And lull'd the youth to sleep with unclosed lids. And Sappho says to a man who was admired above all measure for his beauty, and who was accounted very handsome indeed Stand opposite, my love, And open upon me The beauteous grace which from your eyes doth flow. And what says Anacreon ? Oh, boy, as maiden fair, I fix my heart on you; But you despise my prayer, And little care that you do hold the reins Which my soul's course incessantly do guide.1 And the magnificent Pindar says— The man who gazes on the brilliant rays Which shoot from th' eyes Of beautiful Theoxenus, and yet can feel his heart Black, and composed of adamant or iron. 2 But the Cyclops of Philoxenus of Cythera, in love with Galatea, and praising her beauty, and prophesying, as it were, his own blindness, praises every part of her rather than mention her eyes, which he does not; speaking thus :— O Galatea, Nymph with the beauteous face and golden hair, Whose voice the Graces tune, True flower of love, my beauteous Galatea. But this is but a blind panegyric, and not at all to be compared with the encomium of Ibycus : Beauteous Euryalus, of all the Graces The choicest branch,-object of love to all The fair hair'd maidens, sure the soft-eyed goddess, Combin'd to nourish you on beds of roses. And Phrynichus said of Troilus The light of love shines in his purple cheeks. 1 Ode 67. 2 This is not from any one of the odes, which we have entire; but is only a fragment. 18. But you profor having all the objects of your love shaved and hairless. And this custom of shaving the beard originated in the age of Alexander, as Chrysippus tells us in the fourth book of his treatise on The Beautiful and on Pleasure, And I think it will not be unseasonable if I quote what he says; for he is an author of whom I am very foud, on account of his great learning and his gentle good-humoured disposition. And this is the language of the philosopher :"The custom of shaving the beard was introduced in the time of Alexander, for the people in earlier times did not practise it; and Timotheus the flute-player used to play on the flute having a very long beard. And at Athens they even now remember that the man who first staved his chin, (and he is not a very ancient man indard, was given the surname of Kopers on which account Linus says—— Do you see any man whose beard has he Or else he's some can pull a vene 71% = sh For do I not va, de voir pas ang you ?— Ten mi pare nantin se whose chin was ave great ground man and not a an, riding a horse, erfumed all over, ng to those partiνα έλαιο Ἱππόπορνος Rhodes, though e ever prosecutes u is shaved. And which barber any *** every one uses & & the statement of GAS Carystian says, Nevalgy of the lives and professed discipline of your sect, said that "those who misunderstood and failed rightly to enter into the spirit of his words, would become dirty and ungentlemanlike-looking; just as those who adopted Aristippus's sect, but perverted his precepts, became intemperate and shameless." And the greater portion of you are such as that, men with contracted brows, and dirty clothes, sordid not only in your dispositions, but also in your appearance. For, wishing to assume the character of independence and frugality, you are found at the gate of covetousness, living sordidly, clothed in scanty cloaks, filling the soles of your shoes with nails, and giving hard names to any one who uses the very smallest quantity of perfume, or who is dressed in apparel which is at all delicate. But men of your sect have no business to be attracted by money, or to lead about the objects of their love with their beards shaved and smooth, who follow you about the LyceumThin, starved philosophers, as dry as leather, as Antiphanes calls them. 20. But I am a great admirer of beauty myself. For, in the contests [at Athens] for the prize of manliness, they select the handsomest, and give them the post of honour to bear the sacred vessels at the festivals of the gods. And at Elis there is a contest as to beauty, and the conqueror has the vessels of the goddess given to him to carry; and the next handsomest has the ox to lead, and the third places the sacrificial cakes on the head of the victim. But Heraclides Lembus relates that in Sparta the handsomest man and the handsomest woman have special honours conferred on them; and Sparta is famous for producing the handsomest women in the world. On which account they tell a story of king Archidamus, that when one wife was offered to him who was very handsome, and another who was ugly but rich, and he chose the rich one, the Ephori imposed a fine upon him, saying that he had preferred begetting kinglings rather than kings for the Spartans. And Euripides has said— Her very mien is worthy of a kingdom.1 And in Homer, the old men among the people marvelling at the beauty of Helen, are represented as speaking thus to one another 1 From the Eolus. 21. And Cynulcus said:-And do you dare to talk in this way, you who are not " rosy fingered," as Cratinus says, but who have one foot made of cow-dung? and do you bring up again the recollection of that poet your namesake, who spends all his time in cookshops and inns? although Isocrates the orator has said, in his Areopagitic Oration, "But not one of their servants ever would have ventured to eat or drink in a cookshop; for they studied to keep up the dignity of their appearance, and not to behave like buffoons." And Hyperides, in his oration against Patrocles, (if, at least, the speech is a genuine one,) says that they forbade a man who had dined at a cookshop from going up to the Areopagus. But you, you sophist, spend your time in cookshops, not with your friends (éraípwv), but with prostitutes (éraipov), having a lot of pimps and procuresses about you, and always carrying about these books of Aristophanes, and Apollodorus, and Ammonius, and Antiphanes, and also of Gorgias the Athenian, who have all written about the prostitutes at Athens. Oh, what a learned man you are! how far are you from imitating Theomandrus of Cyrene, who, as Theophrastus, in his treatise on Happiness, says, used to go about and profess that he gave lessons in prosperity. You, you teacher of love, are in no respect better than Amasis of Elis, whom Theophrastus, in his treatise on Love, says was extraordinarily addicted to amatory pursuits. And a man will not be much out who calls you a Toрvoypápos, just as they call Aristides and Pausanias and Nicophanes (wypápor. And Polemo mentions them, as painting the subjects which they did paint exceedingly well, in his treatise on the Pictures at Sicyon. Think, my friends, of the great and varied learning of this grammarian, who does not conceal what he means, but openly quotes the verses of Eubulus, in his Cercopes I came to Corinth; there I ate with pleasure Some herb called basil (ocimum), and was ruin'd by it; And the Corinthian sophist is very fine here, explaining to his |