Hence Myrrhina pleads with Nikippe to aid her in her perplexity. Nikippe, it appears, has a love-potion, that she has often used successfully on young but hesitant lovers. That is what Myrrhina now wants. It will banish Diphilus’ interest in drink and rid him of his infatuation with Thessala.
Myrrhina is going to write an endearing, enticing letter to Diphilus. When, as a result, he comes to visit her, she will use the love-potion on him. She admits, however, that these love philtres are uncertain in their effects. Sometimes, she adds, they cause sudden death. But what does Myrrhina care? Diphilus must either live for Myrrhina or die for his Thessala.
Gestures and action, lascivious and lewd in intent, may be virtual potions in their immediate provocations. So Ovid, the arch-counsellor in amatory diversions, suggests in Book 3 of the _Amores_. Archness assumed, prudery, coyness, and an air of hesitation in acquiescence will prove all the greater stimulants:
Be more advised, walk as a puritan, And I shall think you chaste, do what you can. Slip still, only deny it when ’tis done, And, before folk, immodest speeches shun. The bed is for lascivious toyings meet, There use all tricks, and tread shame under feet. When you are up and dressed, be sage and grave, And in the bed hide all the faults you have. Be not ashamed to strip you, being there, And mingle thighs, yours ever mine to bear. There in your rosy lips my tongue entomb, Practice a thousand sports when there you come. Forbear no wanton words you there would speak, And with your pastime let the bedstead creak; But with your robes put on an honest face, And blush, and seem as you were full of grace. Deceive all; let me err; and think I’m right, And like a wittol think thee void of slight. Why see I lines so oft received and given? This bed and that by tumbling made uneven? Like one start up your hair tost and displaced, And with a wantons tooth your neck new-rased. Grant this, that what you do I may not see; If you weigh not ill speeches, yet weigh me.
The erotic power, the essential property that possessed the virtue of enflaming desire and exciting sensual emotions, was believed, anciently and in later ages, to reside in growing things, in the produce of the earth, in the teeming abundance of the ocean, in metals, in essences, and in intricate and cunningly contrived combinations, mixtures, and amalgams of such matter.