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Demetrius of Phalerum, who was in love with Lampito, the Samian courtesan, was for her sake quite content to be called Lampito, as Diyllus declares; he was also called Pretty Eyes. Nicarete the courtesan was the mistress of the orator Stephanus, and Metaneira of the sophist Lysias. These women were slaves, belonging to Casius of Elis, along with other courtesans, Anteia, Stratola, Aristocleia, Phila, Isthmias, and Neaera. Now Neaera was the mistress of Xenocleides the poet, of Hipparchus the actor, and of Phrynion, who came from the deme Paeania and was the son of Demon and nephew of Demochares. Neaera was possessed on alternate days by Phrynion and the orator Stephanus, their friends having acted as arbitrators in the matter; and Neaera’s daughter Strymbele, later called Phano, was given in marriage by Stephanus, as though she were his own daughter, to Phrastor of the deme Aegilia as Demosthenes declares in the speech Against Neaera . He has this to say also about the courtesan Sinope: “You punished Archias the hierophant when he was convicted in court of impiety and of offering sacrifices in a manner contrary to ancestral ritual; among other accusations brought against him was this, that at the Haloa he sacrificed a victim, brought by the courtesan Sinope, and in her behalf, on the altar in the court at Eleusis, although it was by law forbidden to sacrifice a victim on that particular day, and the offering of the sacrifice was not his business, but that of the priestess.”
A celebrated courtesan, also, was Plangon of Miletus; she was of extraordinary beauty, and loved by a Colophonian lad, who had as mistress Bacchis of Samos. When the lad made proposals to Plangon, she, hearing of the beauty of Bacchis and wishing to divert the lad from his passion for herself, demanded, since that proved impossible, the necklace of Bacchis was the price of an assignation, the necklace being celebrated. And he being passionately in love entreated Bacchis not to permit him to die. So Bacchis, when she saw the young man’s eagerness, gave him the necklace. But Plangon, seeing the unselfishness of Bacchis, sent the necklace back to her, and consorted with the young man. And from that time on the girls were friends, entertaining their lover in common. In admiration of these acts the Ionians, according to Menetor in his work On Votive Offerings , called Plangon “Pasiphile.” Archilochus is a witness to her in these lines: “Like a fig-tree among the rocks, which feeds many crows, Pasiphile of easy virtue welcomes strangers.” That the poet Menander, also, was in love with Glycera is a matter of common knowledge. But he became angry at her; for when Philemon fell in love with a courtesan and called her in his play “good,” Menander in answer wrote that no woman is good.
Harpalus, the Macedonian who plundered large sums from Alexander’s funds and then sought refuge in Athens, fell in love with Pythionice and squandered a great deal on her, though she was a courtesan; and when she died he erected a monument to her costing many talents. “And so, when he bore her to the place of burial,” as Poseidonius declares in the twenty-second book of his Histories , “he escorted the corpse with a large choir of the most distinguished artists, with all kinds of instruments and sweet tones.” And Dicaearchus, in his books On the Descent into the Cave of Trophonius , says: “One would feel the same when going up to the city of Athens by way of the Sacred Road, as it is called, from Eleusis. For there, stationing himself at the point from which the temple of Athena and the citadel are first seen in the distance, he will observe a monument, built right beside the road, the like of which, in its size, is not even approached by any other. One would naturally declare quite positively, at first, that this was a monument to Miltiades, or Pericles, or Cimon, or some other man of noble rank and character and, in particular, that it had been erected by the state at public expense or, failing that, that permission to erect it had been given by the state. But when, on again looking, one discovers that it is a monument to Pythionice the courtesan, what must one be led to expect?” Again, Theopompus, when denouncing in his Letter to Alexander the licentiousness of Harpalus, says: “Consider and learn clearly from our agents in Babylon how he ordered the funeral of Pythionice when she died. She, to be sure, was a slave of the flute-girl Bacchis, who in turn was a slave of the Thracian woman Sinope, who had transferred her practice of harlotry from Aegina to Athens; hence Pythionice was not only triply a slave, but also triply a harlot. Now, with the sum of more than two hundred talents he erected two monuments to her; the thing that surprised everyone is this, that whereas for the men who died in Cilicia defending your kingdom and the liberty of Greece neither he nor anyone else among the officials has as yet erected a proper tomb, for the courtesan Pythionice the monument at Athens and the other in Babylon have already stood completed a long time. Here was a woman who, as everybody knew, had been shared by all who desired her at the same price for all, and yet for this woman the man who says he is your friend has set up a shrine and a sacred enclosure and has called the temple and the altar by the name of Aphrodite Pythionice, by one and the same act showing his contempt for the vengeance of the gods and endeavouring to heap insult on the offices you bestow.” These persons are also mentioned by Philemon in The Man of Babylon : “You shall be queen of Babylon, if luck so falls; you have heard of Pythionice and Harpalus.” And Alexis also mentions her in Lyciscus .
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