“But Venus lightly breaks the penalties suffered during love
And comforting pleasure is mixed in to temper the bites.
And there is hope in this: it is possible to extinguish the flame
In that same body, the place where the fire arises.
But nature prevents this from happening in every way.
This is the only matter: whatever we have more of,
The more our heart burns for it with dread desire.
For food and drink are absorbed into our bodies
And since they are able to be separated into clear parts,
It is easy to get our fill of bread and water.
But from a person’s appearance and pretty complexion
The body gains nothing except fleeting images
To enjoy: a pitiful hope often snatched away by the wind.
Just as when a thirsty man tries to drink in dreams
and can get no water to satisfy the fire in his limbs,
but he reaches for water’s image and exhausts himself
and stays parched even as he tries to drink a raging river;
In the same way Venus uses mere images to toy with lovers.
They can never satisfy their bodies just by looking,
Nor can they wipe any bit of it away by wearing down
Their tender limbs wandering lost over the whole body.”
Sed leviter poenas frangit Venus inter amorem,
blandaque refrenat morsus admixta voluptas;
namque in eo spes est, unde est ardoris origo,
restingui quoque posse ab eodem corpore flammam.
quod fieri contra totum natura repugnat:
unaque res haec est, cuius quam plurima habemus,
tam magis ardescit dira cuppedine pectus.
nam cibus atque umor membris adsumitur intus;
quae quoniam certas possunt obsidere partis,
hoc facile expletur laticum frugumque cupido.
ex hominis vero facie pulchroque colore
nil datur in corpus praeter simulacra fruendum
tenvia; quae vento spes raptast saepe misella.
ut bibere in somnis sitiens quom quaerit, et umor
non datur, ardorem qui membris stinguere possit,
sed laticum simulacra petit frustraque laborat
in medioque sitit torrenti flumine potans,
sic in amore Venus simulacris ludit amantis,
nec satiare queunt spectando corpora coram,
nec manibus quicquam teneris abradere membris
possunt errantes incerti corpore toto.
“Enjoying something, certainly, requires a desire first and then comes the pleasure. The poet Sophocles, as a matter of fact, was one of those people who enjoy life, in order that he might not criticize old age, blamed his inability to get pleasure from sex on wisdom, pretending that he had happily been freed from those desires as if from some cruel master.
But I insist that the “Judgment of Paris was depicted by the more ancient poets as a contest between virtue and pleasure. When Aphrodite was selected—and she represented pleasure—everything went to shit. It also seems likely to me that Xenophon made up his story about Herakles and virtue for the same reason.”
“In his sexual relationships with boyfriends, much more even than those activities for having children, a tyrant falls short of happiness. Certainly, we all understand that sexual pleasures are much increased under the influence of desire. But desire is certainly least willing to arise in a tyrant.
For lust does not take pleasure in aiming for things ready at hand, but instead for those things that are only hoped for. For this reason, a man who knows nothing of thirst gets no pleasure from drinking; and the man untested by desire is inexperienced of the sweetest sexual delights”
“Children, the Cyprian is certainly not only the Cyprian
But she is a being of many names.
She is Hades. She is immortal life.
She is mad insanity. She is desire undiluted.
She is lamentation. In her is everything
Earnest, peaceful, all that leads to violence
She seeps into the organs of everything
In which life resides. Who is ever sated by the goddess?
She enters into the fishes’ swimming race,
She is in the four-limbed tribe on the land
And guides her wing among the birds.
Among beasts, mortals, among the gods above.
Whom of the gods has she not thrown three times?
If it is right for me—if it is right to speak the truth,
She rules Zeus’ chest without a spear or iron
The Cyprian certainly cuts short
All the best plans of humans and gods.”
According to a Hellenistic collection, the poet Alcaeus complained of the onslaught of the erotic god:
Greek Anthology, 5. 10 (Attributed to Alcaeus of Messene)
“I hate Love [Eros]. Why doesn’t the overwhelming god attack
wild beasts instead of shooting arrows at my heart?
What good is it for a god to burn out a man? What is the rite
that has him pin me and take a prize from my head?”