the old Greek πέος (the penis), which is found in _Aristophanes_ and
_Antipater_,—p. 72. Note 2. loco citato? The adjective πεοίδης (πεώδης)
is given in _Eustathius_ according to _Schneider_, in the sense: with
thick, swollen member; and _Rodigin_, Lect. Antiq. Bk. VIII. ch. 6. p.
377, says: Postremo qui ex intemperanti Veneris usu pereunt, dicuntur
_Peolae_, media producta, quia Peos signet pudendum, sive veretrum,
(Lastly those who are undone by excessive indulgence in Love are called
_Peolae_, with the middle vowel long, because _Peos_ means the private,
or privy, member. Possibly the old form was πέορ, just as sometimes
πόϊρ stands for πάϊς in the Laconian dialect. Moreover _Penis_ might
surely more readily be derived from πέος than from what is commonly
given as its derivation, _pendendo_ (because it hangs), in as much as
the parts of the body are named from the condition of their activity,
not of their rest. Thus Baal-_Peor_ would be “Lord of the Penis”! ἄναξ
Πρίηπος (King Priapus).
[96] _Lintschotten_, “Orientalische Reisen,” (Eastern Travels), Pt I.
ch. 33.—_Beyer_ on _Seldens_, Syntagm. de Diis Syris, p. 235. perhaps
the Greeks called the penis also κτείς on this account,—κτεὶς from
κτέω, I cleave!
[97] _Gynaeologie_, Vol. II. p. 337. The worship of the Lingam is
reported among the Druses by _Buckingham_, “Travels among the Arab
Tribes inhabiting the Countries east of Syria and Palestine, etc.”
London 1825. p. 394. On the worship of _Gopalsami_, a god of a similar
character to Priapus worshipped in the neighbourhood of Jagrenat,
and the licentious representations customary at his festival, even
including representations of unnatural lusts, compare _Hamilton_,
“A New Account of the East Indies.” Edinburgh 1727. 8vo. pp. 378
sqq.—_Moore, C._, “Narrative of the Operations of Capt. Little’s
Detachment, and of the Mahratta Army.” London 1794. 4to., p. 45.—There
were similar representations in several temples of Mexico. _Kircher_,
Oedipus Aegypt., I. sect. 5. p. 422.—_J. de Laet_, “Beschryvinge van
West-Indien,” (Descriptions of the West Indies). Leyden 1630. fol., Bk.
VI. ch. 5. p. 284.
[98] “Diss. exhibens novum ad historiam luis venereae additamentum,”
(Dissertation containing New Material towards a History of the Venereal
Disease). Jena 1797. 32mo., p. 8.
[99] The quotations from the Bible are given by Dr. Rosenbaum according
to the German translation of _de Wette_, “Die Heilige Schrift,
übersetzt von Dr. de Wette,” (The Holy Scriptures, translated by Dr. de
Wett, 2nd. edition. Heidelberg 1835. large 8vo.
[100] “Neither let us commit fornication, as some of them
committed, and fell in one day three and twenty thousand.” _St. Paul_,
1st. Epistle to Corinthians, Ch. 10. v. 8. μέμνησθε γὰρ τὰς τέσσαρας
καὶ εἴκοσι χιλιάδας _δὶα πορνείαν_ ἀπωσμένας, (for remember the
four and twenty thousand that were rejected for fornication).
[101] Antiquitat. Judaeor. Bk. V. ch. 1.
[102] Ch. 2. v. 14. Comp. _Areth._ Commentar. in Apocalips. ch. 2.
_Isidor._ Pel. bk. III. ep. 150. _Suidas_ under word προφητεία,
(prophecy).
[103] “Vita Mosis,” (Life of Moses), Works Vol. II. p. 217.
[104] Factis per mulierum obscenam libidinem et protervam petulantiam
quae corpora consuescentium stupro debilitarent, animosque impietate
profligarent. ibid. p. 129. (Practices that originating in the foul
lustfulness and provocative wantonness of the women weakened the bodies
of those consorting with them, and leading them into impiety destroyed
their minds).
[105] Antiquit. Judaic. bk. IV. ch. 6. §§ 6-13.
[106] Ἀπόλλυνται μὲν οὖν καὶ ὑπὸ τῆς τούτων ἀνδραγαθίας πολλοὶ τῶν
παρανομησάντων, ἐφθάρησαν δὲ πάντες καὶ λοιμῷ, ταύτην ἐνσκήψαντος
αὐτοῖς τοῦ Θεοῦ τὴν νόσον· ὅσοι τε συγγενεῖς ὄντες, κωλύειν δέον,
ἐξώτρυνον αὐτοὺς ἐπὶ ταῦτα, συναδικεῖν τῷ Θεῷ δοκοῦντες, ἀπέθνησκον.
[107] Yet this would appear to have been no serious loss, for the
disease was quite able indeed to weaken the power of the Jews, but
not to actually destroy it. So Balaam says in _Josephus_ (loco
cit. § 6.): Hebraeorum quidem genus nunquam funditus peribit, nec
bello, nec _peste_, nec inopia terrae fructuum, nec alio casu
inopinato delebitur.—In mala autem nonnulla et calamitates ad breve
tempus incident; a quibus licet deprimi humique affligi videantur,
postea tamen reflorescent, cum eos timere coeperint qui damna illis
intulerant. (The nation of the Hebrews in fact will never utterly
perish, and can be destroyed neither by war, nor _plague_, nor famine
of the fruits of the earth, nor any other unlooked for disaster.—They
will fall however for a brief space into sundry ills and calamities;
whereby they may well seem to be broken down and brought to the earth.
But they will flourish again, when once they have learned to fear the
enemies that brought the disasters upon them). It was in order to bring
about this consummation that Balaam gave his advice just cited.
[108] In fact Moses gives direct permission to captives to wed.
_Deuteronomy_ 21. vv. 11-13., “... and seest among the captives a
beautiful woman, and thou hast a desire unto her, and wouldest take
her to thee to wife; then thou shalt bring her home to thine house,
... after that thou shalt go in unto her, and be her husband, and
she shall be thy wife.” Comp. besides _Ruth_, Ch. 1. v. 4., Ch. 4. v.
13.—1 _Chronicles_, Ch. 2. v. 17.—1 _Kings_, Ch. 3. v. 1., Ch. 14. v.
21. Only after the exile was matrimonial connection with foreigners
forbidden. _Ezra_, Ch. 9. v. 2., Ch. 10. v. 3. _Nehemiah_, Ch. 13. v.
23. _Josephus_, Antiq. Jud., XI. 8. 2., XII. 4. 6., XVIII. 9. 5.
[109] Vita Mosis, (Life of Moses), Bk. I., Works Vol. II. p. 130.
[110] Ch. 5. v. 5., “... but all the people that were born in the
wilderness by the way as they came forth out of Egypt, they had not
circumcised.”.
[111] _J. Laurentius_, “De adulteriis et meretricibus
Tractatus,” (Treatise on Adultery and Courtesans), in _Gronovius’_
Thesaurus Antiq. Graecor. Vol. VIII. pp. 1403-16.—_G. Franck de
Franckenau_, “Disp. qua lupanaria sub verbo Hurenhäuser ex principiis
quoque medicis improbantur,” (Disputation wherein Brothels (under
the name “Hurenhäuser”—brothels) are condemned on medical as well
as other grounds), Heidelberg 1674. 4to., in the author’s Satirae
Medicae, (Medical Satires), pp. 528-549.—_J. A. Freudenberg_ (C. G.
Flittner) “Ueber Staats- und Privatbordelle, Kuppelei und Concubinat,
in moralisch-politischer Hinsicht, nebst einem Anhange über die
Organisirung der Bordelle der alten und neuen Zeiten,” (On Public and
Private Brothels, Procuration and Concubinage, in their moral and
political Aspects; together with an Appendix on the Organization of
Brothels in Ancient and Modern Times), Berlin 1796. 8vo. We have not
been in a position to make use of this book.
[112] _Michaelis_, “Mosaisches Recht,” (Mosaic Law), Pt. V. p. 304.
From 1 Kings Ch. 3. v. 16. it might indeed be gathered that such
establishments were in existence; but strictly speaking the passage
proves only that two women of this character dwelt in a particular
house. Comp. _Philo_, De special. legg. (Works ed. Mangey, Vol. II. p.
308.). The _maidens’ chambers_ that according to 2 Kings, Ch. 17. v.
30. were set up in the precincts of the Temple at Jerusalem were cells
with figures of Astarté, in which the Jewish maidens offered themselves
to the goddess, and so in fact though not in name brothels.
[113] _Proverbs_, Ch. 7. vv. 6-27. Compare _Genesis_, Ch. 38. v.
14.—_Ezekiel_, Ch. 25.
[114] _Leviticus_, Ch. 19. v. 19.—_Deuteronomy_, Ch. 23. v. 17.; this
latter passage _Beer_ (loco citato) would fain utilise to free the
Jews from the suspicion of having disseminated the Venereal disease
in the XVth. Century. _Spencer_, “De Legibus Hebraeorum ritualibus,”
(On the ritual laws of the Jews), p. 563., however showed at once that
the prohibition strictly speaking only went so far as to forbid that
harlotry should be practised for the honour of God, as among other
Asiatic peoples; and explains the first passage in this sense, that
the Jews must not, _as had happened_, dedicate their daughters to the
service of Mylitta.
[115] _Richter_, XVI. 1.—1 _Kings_, Ch. 3. 16.—_Proverbs_, Ch. 2.
16., Ch. 5. 3., Ch. 7. 10., Ch. 23. 27.—_Amos_, Ch. 2. 7., Ch. 7.
17.—_Baruch_, Ch. 6. 43. Comp. _Grotius_, “Ad Matthaei Evangelium,”
(Commentary on St. Matthew), V. 3. 4.—_Hartmann_, “Die Hebräerin am
Putztisch und als Braut,” (The Hebrew woman at the Toilette table and
as Bride), Amsterdam 1809. Pt. II. pp. 493 sqq.
[116] Deipnosoph., bk. XIII. p. 598. v. 65.
[117] _Philo_, De special. legg., Works ed. Mangeyn, Vol. II. p. 301.
_Clement of Alexandria_, Stromat. III. quotes from _Xanthus_: μίγνυντο
δὲ, φήσιν, οἱ Μάγοι μητράσι, καὶ θυγατράσι, καὶ ἀδελφαῖς μίγνυσθαι
θεμιτὸν εἶναι, (Now the Magi, he says, used to have intercourse
with mothers, and held it lawful to do so with daughters and with
sisters). Comp. the same author’s Recognit., bk. IX. ch. 20.—_Sextus
Empiricus_, Pyrrh. hypot. bk. III. 24.—_Origen_, Contra Celsum, bk.
V. p. 248.—_Jerome_, Contra Jovian. bk. II.—_Cyril_, Adv. Julian. bk.
IV.—_Sophocles_, Oedipus Tyrannus 1375 and 452.
[118] _Euripides,_ Andromaché, 174.
τοιοῦτονῦτον πᾶν τὸ βάρβαρον γένος, πατήρ τε θυγατρὶ, παῖς τε μητρὶ,
μίγνυται.
(Such is the habit of the whole barbarian race,—father has intercourse
with daughter, and son with mother).
[119] _Osann_, “De caelibum apud veteres populos conditione,” (On the
Status of Bachelors among the Ancient Peoples), Commentat. I. Giessen
1827. 4to.
[120] _Demosthenes_, Orat. in Neaeram, edit. Wolf, p. 534., τὰς μὲν γὰρ
ἑταίρας ἡδονῆς ἕνεκ’ ἔχομεν, τὰς δὲ παλλακὰς τῆς καθ’ ἡμέραν θεραπείας
τοῦ σώματος, τὰς δὲ γυναῖκας τοῦ παιδοποιεῖσθαι γνησίως καὶ τῶν ἔνδον
φύλακα πιστὴν ἔχειν. (for hetaerae—lady-companions—we keep for our
pleasure, but concubines for the daily service of the person, and wives
for the procreation of lawful children and to have a trusty guardian
of household matters). The same sentence is quoted from Demosthenes
by _Athenaeus_, Deipnos., bk. XIII. ch. 31., but with the difference
that he says παλλακὰς τῆς καθ’ ἡμέραν παλλακείας (concubines for daily
concubinage). Comp. _Plutarch_, Praecept. Coniugal., ch. 16. 29. It is
true this purely moral view, as it was originally, of marriage, came in
times subsequent to just the flourishing period of Greece to contrast
so sharply with the rest of the Greeks, full and imaginative as it was,
that it appears an exceedingly homely bit of prose, and one is led away
to pass a not exactly favourable judgement as to the position of Greek
married women and their level of culture. But is this quite fair?
[121] _Aristotle_, Politics bk. IV. ch. 16., Viri autem cum alia muliere
aut aliorum concubitus omnino indecorus et inhonestus habeatur, cum sit
apelleturque maritus. Quod si quid tale tempore procreandis liberis
praescriptio quispiam facere manifesto deprehendatur, ignominia scelere
digna notetur. (But as to the connexion of a man with a woman who is
not his wife or of a woman with a man who is not her husband, while
such intercourse in whatever form or under whatever circumstances must
be considered absolutely discreditable to one who bears the title of
husband or wife, so especially any one who is detected in such action
during the time reserved for the procreation of children should be
punished with such civil degradation as is suitable to the magnitude of
his crime).—_Seneca_, Controvers. bk. IV. Preface, says: Impudicitia in
ingenuo crimen est, in servo necessitas, (Immodesty in a free-man is a
vice, in a slave a necessity).
[122] _Athenaeus_, Deipnos. bk. XIII. p. 374.
[123] In the time of _Xenarchus_ immorality with married women was
particularly universal. _Athenaeus_, XIII. p. 569.
[124] _Athenaeus_, Deipnosoph. bk. XIII. p. 569., καὶ Φιλήμων δ’ ἐν
Ἀδελφοῖς προιστορῶν, ὅτι πρῶτος Σόλων, διὰ τὴν τῶν νέων ἀκμὴν, ἔστησεν
ἐπὶ οἰκημάτων γύναια πριάμενος· καθὰ καὶ Νίκανδρος ὁ Κολοφώνιος ἱστορεῖ
ἐν τρίτῳ Κολοφωνιακῶν, φάσκων αὐτὸν καὶ Πανδήμου Ἀφροδίτης ἱερὸν πρῶτον
ἱδρύσασθαι ἀφ’ ὧν ἠργυρίσαντο αἱ προστᾶσαι τῶν οἰκημάτων· ἄλλ’ ὅ γε
Φιλήμων οὕτως φησί·
Σὺ δ’ εἰς ἅπαντας εὗρες ἀνθρώπους, Σόλων,
σὲ γὰρ λέγουσιν τοῦτ’ ἰδεῖν πρῶτον [βροτῶν].
δημοτικὸν, ὦ Ζεῦ, πρᾶγμα καὶ σωτήριον·
μεστὴν ὁρῶντα τὴν πόλιν νεωτέρων,
_τούτους τ’ ἔχοντας τὴν αναγκαίαν φύσιν,
ἁμαρτάνοντας τ’ εἰς ὃ μὴ προσῆκον ἦν,
στῆσαι πριάμενον τότε γυναῖκας κατὰ τόπους
κοινὰς ἅπασι καὶ κατεσκευασμένας_.
Ἐστᾶσι γυμναί· μὴ ’ξαπατηθῇς· πάνθ’ ὅρα·
— — — — ἡ θύρα ’στ’ ἀνεῳγμένη.
εἷς ὀβολός· εἰσπήδησον· οὐκ ἔστ’ οὐδὲ εἷς
ἀκκισμὸς, οὐδὲ λῆρος, οὐδ’ ὑφήρπασεν.
ἀλλ’ εὐθὺς ὡς βούλει σὺ χὣν βούλει τρόπον.
Ἐξῆλθες; οἰμώζειν λέγ’, ἀλλοτρία ’στί σοι.
(So too Philemon in his play the “Adelphi” relates that it was Solon
who first on account of the vigorous desires of the young men bought
and established public women in brothels. The same is related by
Nicander of Colophon in the Third book of his Colophoniaca, who says
that he (Solon) was the first to found a temple of the Pandemian
Aphrodité, built from the gains of the women in charge of brothels.
_Philemon_ writes as follows] “Well hast thou deserved of all men,
Solon; for thou they say wert first to invent a thing both popular, by
Zeus, and salutary. Seeing the city crowded full of young men, _and
these possessed of the natural appetites of manhood, and consequently
offending in quarters unmeet, bought women and established them
in certain places to be common to all and put there for that very
purpose_. There they are, standing all but naked; don’t be cheated;
examine everything.... The door is open. One obol; in you go. There’s
not an atom of coyness, no coquetry, no stealing off; but right away as
you please and how you please. You have left the house? tell the girl
go hang! she’s nothing to you.”)
_Alexander ab Alexandro_, Genial. Dier., bk. IV. ch. 1. Solon vero
ut ab adulteriis cohiberetur inventus, _coëmptas_ meretriculas Athenis
prostituit primus, obviasque in venerem esse voluit, ne matronarum
contagio polluerentur. (But Solon, in order that young men might be
kept from adulterous connexions, was the first to _buy_ women and set
them up as harlots at Athens; and wished all to resort to them for the
gratification of love, that they might not be polluted by intrigue with
matrons). Comp. _Meursius_, “Solon, sive de eius vita, legibus, dictis
atque scriptis,” (Solon—his Life, Laws, Words and Works). Copenhagen
1732. 4to., p. 98.
[125] _Onomast._, bk. IX. ch. 5. 34., Τὰ δὲ περὶ τοὺς λιμένας μέρη,
δεῖγμα, χῶμα, ἐμπόριον· — τοῦ δ’ ἐμπορίου μέρη, καπηλεῖα, καὶ πορνεῖα,
ἃ καὶ οἰκήματα ἄν τις εἴποι. (And the parts of the city near the
harbour, market, mole, exchange;—and parts of the exchange, inns
and brothels or “houses” as one might say). _Meursius_, Peiraeeus,
last chapter—From this low-lying situation of the brothels comes the
expression ἐπ’ οἰκήματος καθῆσθαι (to live _down_ in a “house”, e.
g. in _Plato_, Charmides 163 c.—_C. Ernesti_ on _Xenophon_, Memorab.
Socrat., II. 2. 4.
[126] s. v. _Κεραμεικός_· τόπος Ἀθήνῃ ἐστιν, ἔνθα αἱ πόρναι
προεστήκεσαν· εἰσὶ δὲ δύο Κεραμεικοὶ, ὁ μὲν ἔξω τείχους, ὁ δὲ ἐντός.
(Under the word “Ceramicus”: this is a place at Athens, where the
Prostitutes plied their trade. There are two Ceramici, the Ceramicus
without, and the Ceramicus within, the walls). Comp. _Meursius_,
Graecia feriata (Holiday Greece), p. 186.
[127] _Pollux_, Onomast. bk. IV. ch. 5. 48., Καὶ ταῦτα δὲ, εἰ καὶ
αἰσχίω, μέρη _πόλεως_, ἀσωτεῖα, πεττεῖα, κυβεῖα, κυβευτήρια, σκιραφεῖα,
_ματρυλεῖα_, _ἀγωγεῖα_, προαγωγεῖα. (And these also are parts of the
city, though somewhat disreputable ones, the profligates’ quarter, the
gamesters’ quarter, the dicers’ quarter, the quarter of dicing-houses,
of gaming-houses, of bawdy houses and of pimps’ establishments).
[128] _Philostratus_, Epist., 23., πάντα με αἵρει τὰ σὰ, τὸ καπηλεῖον
ὡς Ἀφροδίσιον. (Everything about you draws me, like the tavern, home of
love).
[129] In the better times of Athens this never occurred. The women
were kept far too closely shut up; and their moral behaviour was
subject to the supervision of the γυναικονόμοι (Commissioners for the
oversight of Women). _Meursius_, Lect. Attic. II. 5.—_Reiske_, Index
Graec. in Demosthen. p. 66. A regulation which existed even among the
self-indulgent Sybarites. _Athenaeus_, Deipnos. bk. XII. p. 521. Later
it was poverty especially that drove free Greek women to take up the
calling of prostitute. _Demosthenes_, In Neaeram p. 533., παντελῶς
ἤδη ἡ μὲν τῶν πορνῶν ἐργασία ἥξει εἰς τὰς τῶν πολιτίδων θυγατέρας δι’
ἀπορίαν, ὅσαι ἂν μὴ δύνωνται ἐκδοθῆναι. (Completely after a while will
the trade of prostitutes come to be the occupation of the daughters of
our fellow-citizenesses through poverty, that will force all to it who
cannot get a dower).
[130] _Lysias_, Orat. I. in Theomnestum.
[131] _Suidas_, _διάγραμμα_· τὸ μίσθωμα· διέγραφον δὲ οἱ ἀγορανόμοι,
ὅσον ἔδει λαμβάνειν τὴν ἑταίραν ἑκάστην—_μίσθωμα_· ὁ μισθὸς ὁ
ἑταιρικὸς. (“Scale”: the fee; for the Market-Commissioners fixed the
scale, how much each hetaera was to receive.—“fee”: the pay of a
hetaera).
[132] _Hesychius_, s. v. τριαντοπόρνη· λαμβάνουσα τριᾶντα, ὅ ἐστι λεπτὰ
ἓν εἴκοσι. (under the word τριαντοπόρνη: girl who receives a trias,
which is twenty one lepta).
[133] _Suidas_, s. v. χαλκιδῖτις. παρὰ Ἰωσήπῳ ἡ πόρνη, ἀπὸ τῆς
εὐτελείας τοῦ διδομένου νομίσματος. (under the word χαλκιδῖτις:
in Josephus = prostitute, from the smallness of the coin
given.—_Eustathius_, on Homer, II. bk. XXIII., p. 1329., Od. bk. X., p.
777.
[134] _Aristophanes_, Thesmoph. 1207., δώσεις οὖν δραχμήν. (you will
give a drachma then).
[135] _Pollux_, Onomast. IX. 59., οὔ φησιν εἶναι τῶν ἑταιρῶν τὰς μέσας
_Στατηριαίας_. (he denies that of the hetaerae the middling ones were
_the Stater-girls_).
[136] _Athenaeus_, XII. p. 547., states it of the Peripatetic
philosopher _Lycon_: καὶ πόσον ἑκάστη τῶν ἑταιρουσῶν ἐπράττετο μίσθωμα,
(and how much pay each of the hetaerae-girls charged).
[137] _Athenaeus_, Deipnos. bk. XIII. chs. 44, 45.
[138] _Horace_, Epist. I. 17. 36.—_Aulus Gellius_, Noct. Attic. bk. I.
ch. 8. Comp. above p. 63. note 1.
[139] _Aeschines_, Orat. in Timarch. p. 134. ed. Reisk., Ἀποθαυμάζει
γὰρ, εἰ μὴ πάντες μέμνησθ’, _ὅτι καθ’ ἕκαστον ἐνιαυτὸν ἡ βουλὴ πωλεῖ
τὸ πορνικὸν τέλος_· καὶ τοὺς πριαμένους τὸ τέλος τοῦτο οὐκ εἰκάζειν,
ἀλλ’ ἀκριβῶς εἰδέναι τοὺς ταύτῃ χρωμένους τῇ ἐργασίᾳ· ὁπότε οὖν δὴ
τετόλμηκα ἀντιγράψασθαι, πεπορνευμένῳ Τιμάρχῳ μὴ ἐξεῖναι δημηγορεῖν,
ἀπαιτεῖν φησὶ τὴν πρᾶξιν αὐτὴν οὐκ αἰτίαν κατηγόρου, ἀλλὰ μαρτυρίαν
_τελώνου_ τοῦ παρὰ Τιμάρχου _τοῦτο ἐκλέξαντος τὸ τέλος_· ἀλλὰ τοὺς
τόπους ἐπερωτήσει ὅπου ἐκαθέζετο, καὶ τοὺς τελώνας, εἰ πώποτε παρ’
αὐτοῦ _πορνικὸν τέλος_ εἰλήφασιν. (He expresses extreme surprise,
though possibly you don’t all remember, at the fact that _every
year the senate sells the lease of the prostitution-tax_; and that
the purchasers do not conjecture, but know precisely, those who
practise this calling. So when I have the audacity to counter-plead,
that Timarchus as having exercised the trade of prostitution is not
competent to address the people, he does not deny the fact charged
against his client by the accuser, but says, ‘I demand the evidence of
any _tax-collector who collected this tax_ from Timarchus.’ ... but he
will cross-examine as to the localities where he was established in the
business, and will question the collectors as to whether they have ever
levied prostitution-tax upon him).
This passage shows at the same time in the clearest way that
_Schneider_ is wrong, when in his Lexicon he explains πορνοτελώνης,
occurring in _Pollux_. Onomast. VII. 202., IX. 29., as meaning a
privileged or licenced whore-master, paying a duty to the magistrates
on his trade. Besides, anything like a sanitary police supervision
on the part of the Agoranomi at this period is of course out of the
question. For the word ἀσφαλῶς (safely) in the fragment of _Eubulus_,
(Athenaeus bk. XIII. p. 568), where it is said of the brothel-girls:
παρ’ ὧν βεβαίως _ἀσφαλῶς_ τ’ ἔξεστί σοι
μικροῦ πριάσθαι κέρματος τὴν ἡδονήν
(from whom surely and _safely_ you may buy your pleasure for a small
coin), admits of an easy explanation, if we consider that these common
women are contrasted here not with the hetaerae but with the free women
of the city, illicit intercourse with whom was always dangerous for
the voluptuary, being punished as rape or adultery. The most telling
proof is afforded by the passage of _Diogenes Laertius_, bk. VI. ch.
4., where he says: “When _Antisthenes_ saw a man accused of adultery,
he said to him, Unhappy man, what serious risk you might have avoided
for an obol! (ὦ δυστυχὴς, πηλίκον κίνδυνον ὀβολοῦ διαφυγεῖν εδύνασο).
Also the passage of _Xenarchus_, (Athenaeus, bk. XIII. p. 569.), is
pertinent, where it is said, καὶ τῶν δ’ ἑκάστην ἐστὶν ἀδεῶς, εὐτελῶς,
(and of the women each can be enjoyed without fear, cheaply). Hence too
the verses of _Menander_ (Lucian, Amor. 33.) should read,
καὶ φαρμακεῖαι, καὶ νόσων χαλεπωτάτη
φθόνος, μεθ’ οὗ ζῇ πάντα τὸν βίον γυνὴ
(and medicines, and hardest of diseases—envy, wherewith a woman dwells
all her life long) and not, as the received text has it,
καὶ φαρμακεῖα, καὶ νόσοι· χαλεπώτατος
φθόνος.
(and medicine, and disease; hardest is envy).
[140] Comp. above p. 70. note 2. _Harpocration_, Lexicon X.
rhetor.—_Eustathius_, Comment. on Homer’s Iliad XIX. 282., p. 1185.,
Quod auro gaudeat Venus, de qua est in fabula, ille quoque manifestum
facit, qui tradit: Solonem Veneris vulgaris templum dedicasse e
mulierum quaestu, quas coemtas prostituerat in cellis, in adolescentum
gratiam, (That Venus, of whom is question in the tale, rejoices in
gold, is manifest from the historian who relates, how Solon dedicated a
temple of the Common (Pandemian) Venus from the gains of the women that
he had bought and established in chambers as prostitutes, to gratify
the young men). Comp. _Boeckh_, Corp. Inscript. I. p. 470.
[141] How clean and neat they were can be gathered from the fact that a
certain Phanostrata got the _sobriquet_ of Phtheiropyle (doorlouser),
ἐπειδήπερ ἐπὶ τῆς θύρας ἑστῶσα ἐφθειρίζετο, (because she used to stand
at the door and pick the lice off her).
[142] _Athenaeus_, Deipnos. bk. XIII. ch. 37. Comp. _Palmerius_,
Exercitat. p. 523.
[143] _Athenaeus_, Deipnos. bk. XIII. ch. 27.—_Suidas_, s. v.
χαμαιτύπη· ἡ πόρνη, ἀπὸ τοῦ χαμαὶ κειμένη ὀχεύεσθαι, (under the word
χαμαιτύπη: harlot, from her copulating lying on the ground).
[144] Here they reckoned “Money for house-room”, ἐνοίκιον for
στεγανόμιον (Pollux, Onomast. I. 75.), the same in fact as the _pretium
mansionis_ (price of house-room) of the Romans in their inns. Comp.
_Casaubon_, on Athenaeus I. ch. 14.
[145] _Bergler_, on Alciphron VI. p. 25.
[146] _Zell_, “Ferienschriften,” (Holiday Papers), First Series.
Freiburg 1826. No. 1., “Die Wirthshäuser der Alten,” (Inns of the
Ancients), pp. 3-53.
[147] _Athenaeus_, Deipnosoph. bk. XIII. p. 567., Σὺ δὲ ὦ Σοφιστὰ,
ἐν τοῖς καπηλείοις συναναφύρῃ οὐ μετὰ ἑταίρων, ἀλλὰ μετὰ ἑταιρῶν,
_μαστροπευούσας_ περὶ ταυτὸν οὐκ ὀλίγας ἔχων. (But you, Sophist, wallow
in the inns not with companions but with female-companions (hetaerae),
keeping a host of women _pandaring_ for your pleasure).
[148] Lysistrat. 467.
[149] _Athenaeus_, Deipnos. bk. XIII. p. 567.
[150] Areopagit. p. 350. ed. Wolf.—_Athenaeus_, Deipnos. bk. XIII. p.
567., ἐν καπηλείῳ δὲ φαγεῖν ἢ πινεῖν οὐδεὶς οὐδ’ ἂν οἰκέτης ἐτόλμησεν.
(But no one, not even a servant, would have dared to eat or drink in an
inn).