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CTS Library / Of Love.

Of Love. (21-25)

urn:cts:greekLit:tlg0007.tlg113.perseus-eng2:21-25
Refs {'start': {'reference': '21', 'human_reference': 'Section 21'}, 'end': {'reference': '25', 'human_reference': 'Section 25'}}
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AUTOB. Now as for those things which they say are the causes that beget love, they are not peculiar to this or the other sex, but common to both. For it cannot be that those images that enter into amorous persons and whisk about from one part to another, by their various forms moving and tickling the mass of atoms that slide into the seed, can come from young boys, and that the same cannot come from young women. But as to these noble and sacred remembrances with which the soul is winged, recalling that same divine, real, and Olympic beauty, what should hinder but that these may pass from boys and young men, and also from virgins and young women, whenever a disposition chaste and good-natured appears united with bloom of youth and grace of body? For, as a handsome and well-made shoe shows the proportion of the foot (as Ariston says), so they that have judgment in these matters can discern the splendid, upright, and uncorrupted footsteps of a noble and generous soul in beautiful forms and features, and bodies undefiled. For, if a voluptuous person, who when the question was put to him,
To which are your hot passions most inclined,
Or to the male, or to the female kind?

AUTOB. answered thus,
Tis the same thing to me
Whereer I beauty see,

AUTOB. was thought to have returned a proper and pertinent answer and one that accorded with his passions, is it possible that a noble and generous lover directs his amours not to loveliness and good-nature, but only to the parts that distinguish the sex? For certainly a man that delights in horses will no less value the mettle and swiftness of Podargus, than of Aetha that was Agamemnons mare; and he that is a good huntsman does not only delight in dogs, but mixes with his cry the bitches of Crete and Laconia; and shall he that is a lover as well as of civil behavior
carry himself with an inequality more to one than to another, and make a distinction, as of garments, between the love of men and women? But some say that beauty is the flower of virtue. Will they then affirm, that the female sex never blossoms nor makes any show of tendency to virtue? It were absurd to think so. Therefore was Aeschylus in the right when he said, that he could never mistake the fire in the eye of a young woman who had once known a man. Now then are those signs and marks of lasciviousness, wantonness, and impudence to be discovered in the visages of women, and shall there be no light shining in their faces for the discovery of modesty and chastity? Nay, shall there be many such signs, and those apparent, and shall they not be able to allure and provoke love? Both are contrary to reason, and dissonant from truth. But every one of these things is common to both sexes, as we have showed.

AUTOB. Now then, Daphnaeus, let us confute the reason that Zeuxippus has but now alleged, by making love to be all one with inordinate desire that hurries the soul to intemperance. Not that it is his opinion, but only what he has frequently heard from men morose and no way addicted to love. Of this class there are some who, marrying poor silly women for the sake of some petty portion, and having nothing to do with them and their money but to make them perpetual drudges in pitiful mechanic employments, are every day brawling and quarrelling with them. Others, more desirous of children than of wives, like cicadae that spill their seed upon squills or some such like herb, discharge their lust in haste upon the next they meet with; and having reaped the fruit they sought for, bid marriage farewell or else regard it not at all, neither caring to love nor to be beloved. And in my opinion, the words στέργειν and στέργεσθαι, which signify dearly to love and dearly to be beloved again, differing but one letter from
στέγειν, which signifies to contain or endure, seem to me to import and denote that mutual kindness called conjugal, which is intermixed by time and custom with necessity. But in that wedlock which love supports and inspires, in the first place, as in Platos Commonwealth, there will be no such language as thine and mine. For properly to speak, there is not community of goods among all friends; but only where two friends, though severed in body, yet have their souls joined and as it were melted together, and neither desire to be two nor believe themselves to be separate persons. And, in the second place, there will be that mutual respect and reverence, which is the chiefest happiness of wedlock. Now as to that respect that comes from without, carrying with it more force of law than voluntary and reciprocal duty, or that comes by fear and shame,
And many other curbs, that loose desire
And lawless frisks of wanton heat require,
[*]

AUTOB. these are always present with those who are coupled in matrimony. Whereas in love there is so much continency, so much modesty, and so much of loyal affection, that even if it happen upon an intemperate and lascivious soul, it is thereby diverted from all other amours, by cutting off all malapert boldness and bringing down the insolence of imperious pride; instead of which it introduces modest bashfulness, silence, and submission, and adorning it with decent and becoming behavior, makes it for ever after the obedient observer of one lover. Most certainly you have heard of that celebrated and highly courted courtesan Lais, how her beauty inflamed all Greece, or rather how two seas strove for her. This famous beauty, being seized with an ardent affection for Hippolochus the Thessalian, leaving the Acrocorinthus, as the poet describes it,
With sea-green water all encompassed round,[*]

AUTOB. and privately avoiding the great army (as I may call it) of those that courted her favor, withdrew herself modestly to the enjoyment of him only; but the women, incensed with jealousy and envying her surpassing beauty, dragged her into the temple of Venus, and there stoned her to death; for which reason it is called to this day the temple of Venus the Murderess. We ourselves have known several young damsels, mere slaves, who never would submit to the embraces of their masters, and private men who have disdained the company of queens, when love had the absolute dominion of their hearts. For, as in Rome, when there is a dictator chosen, all other chief magistrates lay down their offices; so all such persons, where love is truly predominant, are immediately free and manumitted from all other lords and masters, and afterwards live like servants in the temple of Love. And indeed a virtuous and generous lady, once linked to her lawful husband by an unfeigned affection, will sooner choose the embraces of bears and dragons, than to be the bed-fellow of any other person whatsoever but her only spouse.

AUTOB. Of this although we might produce examples without number, yet among you, that are now joined (as it were) in the same dance and festival with Love,[*] it will not be from the purpose to relate the story of Camma the Galatian. For she being a woman of transcendent beauty, and married to Sinatus the tetrarch, Synorix, one of the most powerful men in all Galatia, fell desperately in love with her; and that he might enjoy her, murdered her husband Sinatus, since he could not prevail with her either by force or persuasion, while her husband was alive. Thereupon Camma, having no other sanctuary for the preservation of her chastity nor consolation in her affliction, retired to the temple of Diana, where she remained a votaress to
the Goddess, not admitting any person so much as to speak to her, though she had many suitors that sought her in wedlock. But when Synorix boldly presumed to put the question to her, she neither seemed to reject his motion, neither did she upbraid him with the crime he had committed; as if he had been induced to perpetrate so vile an act, not out of any malicious intent to Sinatus, but merely out of a pure and ardent love and affection to her. Thereupon he came with greater confidence, and demanded her in marriage. She, on the other side, met him no less cheerfully; and leading him by the hand to the altar of the Goddess, after she had poured forth a small quantity of hydromel well tempered with a rank poison, as it were an atonement offering to the Goddess, she drank off the one half of that which remained herself, and gave the other half to the Galatian. And then, so soon as she saw he had drunk it off, she gave a loud groan, and calling her deceased husband by his name; This day, said she, my most dear and beloved husband, I have long expected, as having lived, deprived of thee, a desolate and comfortless life. But now receive me joyfully; for for thy sake I have revenged myself upon the most wicked among men, willing to have lived with thee, and now no less rejoicing to die with him. Thus Synorix, being carried out of the temple, soon after expired; but Camma, surviving him a day and a night, is reported to have died with an extraordinary resolution and cheerfulness of spirit.

AUTOB. Now in regard there have been many such, as well among us as among the barbarians, who can bear with those that reproach Venus that, being coupled and present with Love, she becomes a hindrance of friendship? Whereas any sober and considerate person may rather revile the company of male with male, and justly call it intemperance and lasciviousness,
A vile affront to Nature, no effect
Of lovely Venus or of chaste respect.

AUTOB. And therefore, as for those that willingly prostitute their bodies, we look upon them to be the most wicked and flagitious persons in the world, void of fidelity, neither endued with modesty nor any thing of friendship; and but too truly and really, according to Sophocles,
They who neer had such friends as these,
Believe their blessing double;
And they that have them, pray the Gods
To rid them of the trouble.
[*]

AUTOB. And as for those who, not being by nature lewd and wicked, were circumvented and forced to prostitute themselves, there are no men whom these always look upon with greater suspicion and more perfect hatred than those that deluded and flattered them into so vile an act, and they bitterly revenge themselves when they find an opportunity. For Crateas killed Archelaus, who had rid him in his youth; and Pytholaus slew Alexander of Pherae. Periander tyrant of the Ambraciotes asked his minion, whether he were not yet with child; which the lad took so heinously that he stabbed him.

AUTOB. On the other hand, among women that are married, these are but the beginnings of friendship, as it were, a communicating and imparting of great and sacred mysteries. The pleasure of coition is the least thing; but the honor, the submission to mutual love and fidelity which daily germinates from this, convince us that neither the Delphians raved, who gave the name of Arma (union) to Venus, nor that Homer was in an error, who called the conjunction of man and woman by the name of friendship; but that Solon was a lawgiver the most experienced in conjugal affairs, who decreed that a husband should lie with his wife thrice a month at least, not for pleasures sake, but
that, as cities renew their treaties one with another at such a time, so the alliance of matrimony might be renewed by this enjoyment, after the jars which may have arisen in the mean time. But you will say, there are many men in love with women that act amiss and furiously. But are there not more enormities committed by those that are enamored upon boys?
So often as these eyes of mine behold
That beardless youth, that smooth and lovely boy,
I faint and fall; then wish I him to hold
Within mine arms, and so to die with joy;
And that on tomb were set, where I do lie,
An epigram, mine end to testify.

AUTOB. But though there is this raging passion after boys, as well as a dotage upon women, yet can neither be said to be truly love. And therefore it is an absurdity to aver that women are not capable even of other virtues. For why speak of so many signals of their chastity, prudence, justice, and fidelity, when we find others no less eminent for their fortitude, resolution, and magnanimity; after all which, to tax them of being naturally incapable of friendship only not to mention the other virtues is a hard case. For they are naturally lovers of their children, affectionate to their husbands; and this same natural affection of theirs, like a fertile soil, as it is capable of friendship, so is no less pliable to persuasion, nor less accompanied with all the graces. But as poetry, adapting to speech the conditements of melody, measure, and rhythm, renders the wholesome and instructive part of it so much the more moving, and the noxious part so much the more apt to corrupt the mind; so, Nature having adorned a woman with the charms of beauty and persuasive language, a lascivious woman makes use of these perfections to please herself and deceive others, but in a modest and sober woman they work wonders towards the gaining and fixing the good will and favor of her husband. Therefore Plato exhorted Xenocrates, otherwise
generous and brave, but very morose in his humor, to sacrifice to the Graces; but he would have exhorted a virtuous and modest woman to sacrifice to Love, for his propitious favor to her marriage, in ordering it so that her behavior may prove a sufficient charm to keep her husband at home,... and that he may not ramble after other women, and then be forced to exclaim, as in the comedy,
Curse to this rage of mine, so given to roam;
What a good wife do I abuse at home!

AUTOB. For in wedlock to love is a far greater blessing than to be beloved; since it preserves and keeps people from falling into many errors, nay, all those that corrupt and ruin matrimony.

AUTOB. As for those passionate affections which at the beginning of conjugal love raise certain fits, which are somewhat sharp and biting, most fortunate Zeuxippus, I would not have you fear them, like an ulcer or scarification. Though perhaps it would not be amiss, if it should cost you some small wound to be joined to a virtuous woman, like trees that grow together when grafted by incision upon a proper stock. The beginning of conception itself is a kind of exulceration; for there can be no mixture of things that are not affected reciprocally one by the other. The very mathematical rudiments do not a little perplex little children at the first, and philosophy troubles the brains of young beginners; but this corroding humor is not lasting, either to these or to lovers. Insomuch that a man would think that love at first resembled the mixture of two liquors, which, when once they begin to incorporate, by their ebullition discover some little disgusts; for so love at the beginning bubbles up with a kind of effervency, till being settled and purified it acquires a firm and stable constitution. For this indeed is properly that kind of mixture which is called a thorough mixture; whereas the love of other friends, conversing and living
together, is like the touches and interweavings of Epicuruss atoms, subject to raptures and separations, but can never compose such a union as proceeds from love assisting conjugal society. For neither are the pleasures received from any other source so great, nor the benefits conferred on others so lasting, nor is the glory and beauty of any other friendship so noble and desirable,
As when the man and wife at board and bed
Under one roof a life of concord lead.
[*]

AUTOB. Moreover, it is a thing warranted by law; while Nature shows us that even the Gods themselves stood in need of love for the sake of common procreation. Thus the poets tell us that earth is in love with the showers, and heaven with the earth; and the natural philosophers are of opinion that the sun is in love with the moon, that they copulate every month, and that the moon conceives by virtue of that conjunction. And it would of necessity follow that the earth, which is the common mother of all mankind, of all animals, and of all manner of plants, would one day cease and be extinguished, should that same ardent love and desire infused by the God forsake matter, and matter cease to pursue and lust after the principles and motions of generation.

AUTOB. But that we may not seem to wander too far or spend our time in trifles, you yourselves are not ignorant that these pederasties are by many said to be the most uncertain and least durable things in the world, and that they are derided by those that make use of them, who affirm that the love of boys, like an egg, may be destroyed by a hair;[*] and the lovers themselves are like the wandering Scythians, who, having spent their spring in flowery and verdant pastures, presently dislodge from thence, as out of an enemys country. And Bion the Sophister was yet more sharp and satirical, when he called the beards of
young and beautiful striplings by the names of Harmodii and Aristogitons (i.e. tyrant-killers), since by that budding show of manhood their lovers are delivered from their pleasant tyranny. But these imputations are not justly charged upon true lovers. Elegant therefore was that which was said by Euripides. For as he was clasping and embracing the fair Agatho, after the down began to sprout forth upon his chin, he cried that the very autumn of lovely youths was pleasing and delightful. But I say more than this, that the love of virtuous women does not decay with the wrinkles that appear upon their faces, but remains and endures to their graves and monuments. Then again, we shall find but few male couples of true lovers, but thousands of men and women conjoined together in wedlock, who have reciprocally and inviolably observed a community of affection and loyalty to the end of their lives. I shall instance only one example, which happened in our time, during the reign of Caesar Vespasian.

AUTOB. Julius, who was the first that occasioned the revolt in Galatia, among many other confederates in the rebellion had one Sabinus, a young gentleman of no mean spirit, and for fame and riches inferior to none. But having undertaken a very difficult enterprise, they miscarried; and therefore expecting nothing but death by the hand of justice, some of them killed themselves, others made their escapes as well as they could. As for Sabinus, he had all the opportunities that could be to save himself by flying to the barbarians; but he had married a lady, the best of women, which they called by the name of Empone, as much as to say a heroess. This woman it was not in his power to leave, neither could he carry her conveniently along with him. Having therefore in the country certain vaults or cellars under ground, where he had hid his treasures and movables of greatest value, which were only known to two of his freed bondmen, he dismissed all the
rest of his servants, as if he had intended to poison himself. And taking along with him his two faithful and trusty servants, he hid himself in one of the vaults, and sent another of his enfranchised attendants, whose name was Martalius, to tell his wife that her husband had poisoned himself and that the house and his corpse were both burnt together, designing by the lamentation and unfeigned grief of his wife to make the report of his death the more easily believed; which fell out according to his wish. For the lady, so soon as she heard the news, threw herself upon the floor, and continued for three days together without meat or drink, making the most bitter outcries, and bewailing her loss with all the marks of a real and unfeigned anguish; which Sabinus understanding, and fearing her sorrow might prevail with her to lay violent hands upon herself, he ordered the same Martalius to tell her that he was yet alive and lay hid in such a place; however, that she should for a while continue her mourning, and be sure so to counterfeit her grief that she should not be discovered. And indeed in all other things the lady acted her part so well, and managed her passion to that degree, that no woman could do it better. But having still a longing desire to see her husband, she went to him in the night and returned again so privately that nobody took any notice of her. And thus she continued keeping him company for seven months together, that it might be said to differ very little from living in hell itself. Where after she had so strangely disguised Sabinus with a false head of hair, and such odd sort of habit, that it was impossible for him to be known, she carried him to Rome along with her undiscovered to several that met him. But not being able to obtain his pardon, she returned with him back to his den, and for many years lived with him under ground; only between whiles she went to the city, and there showed herself in public to several ladies, her friends
and familiar acquaintance. But that which was the most incredible of all things, she so ordered her business that none of the ladies perceived her being with child, though she bathed at the same time with them. For such is the nature of that same ointment wherewith the women anoint their hair to make it of a red-golden color, that by its fatness and oiliness it plumps and swells up the flesh of the body, and brings it up to an embonpoint. So that the lady, no less liberal of her ointment than diligent to chafe and rub her body limb by limb, by the proportionable rising and swelling of her flesh in every part, concealed the swelling of her belly. And when she came to be delivered, she endured the pains of her child-bearing alone by herself, like a lioness, hiding herself in her den with her husband; and there, as I may say, she bred up in private her two male whelps. For at that time she was delivered of two boys, of which there was one who was slain in Egypt; the other, whose name was also Sabinus, was but very lately with us at Delphi.

AUTOB. For this reason Caesar put the lady to death; but dearly paid for the murder by the utter extirpation of his whole posterity, which in a short time after was utterly cut off from the face of the earth. For during his whole reign, there was not a more cruel and savage act committed; neither was there any other spectacle which in all probability the Gods and Daemons more detested, or any from which they more turned away their eyes in abomination of the sight. Besides, she abated the compassion of the spectators by the stoutness of her behavior and the grandeur of her utterance, than which there was nothing that more exasperated Vespasian; when, despairing of her husbands pardon, she did as it were challenge the emperor to exchange her life for his, telling him withal, that she accounted it a far greater pleasure to live in darkness under ground as she had done, than to reign in splendor like him.

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Now 1 w 9
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the 4 w 92
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sex 1 w 100
but 1 w 104
common 1 w 110
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both 1 w 116
For 1 w 120
it 1 w 122
cannot 1 w 128
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that 2 w 134
those 2 w 139
images 1 w 145
that 3 w 149
enter 1 w 154
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amorous 1 w 165
persons 1 w 172
and 1 w 175
whisk 1 w 180
about 1 w 185
from 1 w 189
one 1 w 192
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to 4 w 198
another 1 w 205
by 1 w 208
their 1 w 213
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forms 1 w 225
moving 1 w 231
and 2 w 234
tickling 1 w 242
the 8 w 245
mass 1 w 249
of 1 w 251
atoms 1 w 256
that 4 w 260
slide 1 w 265
into 2 w 269
the 9 w 272
seed 1 w 276
can 2 w 280
come 1 w 284
from 2 w 288
young 1 w 293
boys 1 w 297
and 3 w 301
that 5 w 305
the 10 w 308
same 1 w 312
cannot 2 w 318
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But 1 w 340
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the 12 w 387
soul 1 w 391
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winged 1 w 399
recalling 1 w 409
that 6 w 413
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divine 1 w 423
real 1 w 428
and 5 w 432
Olympic 1 w 439
beauty 1 w 445
what 1 w 450
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young 3 w 497
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and 7 w 504
also 1 w 508
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virgins 1 w 519
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a 45 w 542
disposition 1 w 553
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united 1 w 587
with 2 w 591
bloom 1 w 596
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youth 1 w 603
and 10 w 606
grace 1 w 611
of 3 w 613
body 1 w 617
For 2 w 621
as 6 w 624
a 54 w 625
handsome 1 w 633
and 12 w 636
well-made 1 w 645
shoe 1 w 649
shows 1 w 654
the 14 w 657
proportion 1 w 667
of 4 w 669
the 15 w 672
foot 1 w 676
as 7 w 679
Ariston 1 w 686
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they 3 w 698
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judgment 1 w 714
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eye 1 w 1836
of 14 w 1838
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For 12 w 12308
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Epicurus 1 w 12474
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For 13 w 12588
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Aristogitons 1 w 14050
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with 54 w 17364
child 5 w 17369
though 6 w 17376
she 23 w 17379
bathed 1 w 17385
at 200 w 17387
the 333 w 17390
same 8 w 17394
time 6 w 17398
with 55 w 17402
them 19 w 17406
For 16 w 17410
such 11 w 17414
is 124 w 17416
the 335 w 17419
nature 4 w 17425
of 146 w 17427
that 95 w 17431
same 9 w 17435
ointment 1 w 17443
wherewith 1 w 17452
the 336 w 17455
women 15 w 17460
anoint 1 w 17466
their 26 w 17471
hair 3 w 17475
to 162 w 17477
make 8 w 17481
it 160 w 17483
of 147 w 17485
a 1318 w 17486
red-golden 1 w 17496
color 1 w 17501
that 96 w 17506
by 32 w 17508
its 5 w 17511
fatness 1 w 17518
and 197 w 17521
oiliness 1 w 17529
it 162 w 17531
plumps 1 w 17537
and 198 w 17540
swells 1 w 17546
up 29 w 17548
the 338 w 17551
flesh 1 w 17556
of 148 w 17558
the 339 w 17561
body 4 w 17565
and 199 w 17569
brings 1 w 17575
it 163 w 17577
up 30 w 17579
to 163 w 17581
an 334 w 17583
embonpoint 1 w 17593
So 7 w 17596
that 97 w 17600
the 340 w 17603
lady 5 w 17607
no 90 w 17610
less 12 w 17614
liberal 1 w 17621
of 149 w 17623
her 140 w 17626
ointment 2 w 17634
than 9 w 17638
diligent 1 w 17646
to 164 w 17648
chafe 1 w 17653
and 200 w 17656
rub 1 w 17659
her 141 w 17662
body 5 w 17666
limb 1 w 17670
by 33 w 17672
limb 2 w 17676
by 34 w 17679
the 341 w 17682
proportionable 1 w 17696
rising 1 w 17702
and 201 w 17705
swelling 1 w 17713
of 150 w 17715
her 142 w 17718
flesh 2 w 17723
in 297 w 17725
every 4 w 17730
part 7 w 17734
concealed 1 w 17744
the 342 w 17747
swelling 2 w 17755
of 151 w 17757
her 143 w 17760
belly 1 w 17765
And 17 w 17769
when 13 w 17773
she 24 w 17776
came 2 w 17780
to 165 w 17782
be 97 w 17784
delivered 2 w 17793
she 25 w 17797
endured 1 w 17804
the 343 w 17807
pains 1 w 17812
of 152 w 17814
her 144 w 17817
child-bearing 1 w 17830
alone 1 w 17835
by 35 w 17837
herself 7 w 17844
like 10 w 17849
a 1339 w 17850
lioness 1 w 17857
hiding 1 w 17864
herself 8 w 17871
in 302 w 17873
her 147 w 17876
den 12 w 17879
with 57 w 17883
her 148 w 17886
husband 12 w 17893
and 203 w 17897
there 23 w 17902
as 123 w 17905
I 15 w 17906
may 9 w 17909
say 7 w 17912
she 26 w 17916
bred 1 w 17920
up 31 w 17922
in 303 w 17924
private 4 w 17931
her 150 w 17934
two 7 w 17937
male 7 w 17941
whelps 1 w 17947
For 17 w 17951
at 207 w 17953
that 98 w 17957
time 7 w 17961
she 27 w 17964
was 19 w 17967
delivered 3 w 17976
of 153 w 17978
two 8 w 17981
boys 6 w 17985
of 154 w 17988
which 28 w 17993
there 24 w 17998
was 20 w 18001
one 28 w 18004
who 21 w 18007
was 21 w 18010
slain 1 w 18015
in 305 w 18017
Egypt 1 w 18022
the 346 w 18026
other 30 w 18031
whose 2 w 18037
name 7 w 18041
was 22 w 18044
also 2 w 18048
Sabinus 5 w 18055
was 23 w 18059
but 29 w 18062
very 11 w 18066
lately 1 w 18072
with 58 w 18076
us 92 w 18078
at 210 w 18080
Delphi 2 w 18086
AUTOB 18 w 18092
For 18 w 18096
this 13 w 18100
reason 4 w 18106
Caesar 2 w 18112
put 4 w 18115
the 348 w 18118
lady 6 w 18122
to 166 w 18124
death 4 w 18129
but 30 w 18133
dearly 3 w 18139
paid 1 w 18143
for 47 w 18146
the 349 w 18149
murder 2 w 18155
by 36 w 18157
the 350 w 18160
utter 1 w 18165
extirpation 1 w 18176
of 155 w 18178
his 45 w 18181
whole 2 w 18186
posterity 1 w 18195
which 29 w 18201
in 307 w 18203
a 1368 w 18204
short 1 w 18209
time 8 w 18213
after 12 w 18218
was 24 w 18221
utterly 1 w 18228
cut 2 w 18231
off 6 w 18234
from 20 w 18238
the 351 w 18241
face 3 w 18245
of 157 w 18247
the 352 w 18250
earth 4 w 18255
For 19 w 18259
during 2 w 18265
his 46 w 18268
whole 3 w 18273
reign 2 w 18278
there 25 w 18284
was 25 w 18287
not 40 w 18290
a 1374 w 18291
more 12 w 18295
cruel 1 w 18300
and 204 w 18303
savage 1 w 18309
act 5 w 18312
committed 3 w 18321
neither 10 w 18329
was 26 w 18332
there 26 w 18337
any 23 w 18340
other 31 w 18345
spectacle 1 w 18354
which 30 w 18359
in 309 w 18361
all 51 w 18364
probability 1 w 18375
the 357 w 18378
Gods 3 w 18382
and 205 w 18385
Daemons 1 w 18392
more 13 w 18396
detested 1 w 18404
or 172 w 18407
any 24 w 18410
from 21 w 18414
which 31 w 18419
they 19 w 18423
more 14 w 18427
turned 4 w 18433
away 1 w 18437
their 27 w 18442
eyes 2 w 18446
in 310 w 18448
abomination 1 w 18459
of 158 w 18461
the 360 w 18464
sight 1 w 18469
Besides 1 w 18477
she 28 w 18481
abated 1 w 18487
the 361 w 18490
compassion 1 w 18500
of 159 w 18502
the 362 w 18505
spectators 1 w 18515
by 37 w 18517
the 363 w 18520
stoutness 1 w 18529
of 160 w 18531
her 157 w 18534
behavior 4 w 18542
and 206 w 18545
the 364 w 18548
grandeur 1 w 18556
of 161 w 18558
her 158 w 18561
utterance 1 w 18570
than 10 w 18575
which 32 w 18580
there 27 w 18585
was 27 w 18588
nothing 3 w 18595
that 99 w 18599
more 15 w 18603
exasperated 1 w 18614
Vespasian 2 w 18623
when 14 w 18628
despairing 1 w 18639
of 162 w 18641
her 160 w 18644
husband 13 w 18651
s 1137 w 18653
pardon 2 w 18659
she 29 w 18663
did 3 w 18666
as 137 w 18668
it 170 w 18670
were 12 w 18674
challenge 1 w 18683
the 366 w 18686
emperor 1 w 18693
to 169 w 18695
exchange 1 w 18703
her 161 w 18706
life 3 w 18710
for 48 w 18713
his 47 w 18716
telling 1 w 18724
him 25 w 18727
withal 1 w 18733
that 100 w 18738
she 30 w 18741
accounted 1 w 18750
it 172 w 18752
a 1415 w 18753
far 4 w 18756
greater 4 w 18763
pleasure 4 w 18771
to 170 w 18773
live 11 w 18777
in 315 w 18779
darkness 1 w 18787
under 5 w 18792
ground 3 w 18798
as 139 w 18800
she 31 w 18803
had 17 w 18806
done 1 w 18810
than 11 w 18815
to 171 w 18817
reign 3 w 18822
in 316 w 18824
splendor 1 w 18832
like 11 w 18836
him 26 w 18839