et meretricum et exoletorum in sacrum aerarium inferri vetuit, sed
sumptibus publicis ad instaurationem theatri, circi, amphitheatri et
aerarii deputavit. (He forbad that the tax on harlots and on male
debauchees should be paid into the sacred Treasury of the State, but
allotted it as a public contribution towards the repair of the theatre,
circus, amphitheatre and treasury). Also at Byzantium a similar duty
was paid under the name of χρυσάργυρον (tribute of gold and silver),
which however the Emperor Anastasius abolished, and at the same time
ordered the tax-rolls to be burned. (_Zonaras_, Annal.—_Nicephorus_,
Hist. eccles., bk. XVI. ch. 40.).
[230] Compare _Ch. G. Gruner_, “Dissertatio de Coitu eiusque variis
formis quatenus medicorum sunt.” (Treatise on Coition and its Different
Forms in their Medical Aspect). Jena 1792. 4 vols. German edition:
“Üeber den Beischlaf” (On Coition). Leipzig 1796. 8 vols. Comp.
Salzburg med. chir. Zeitung. Jahrg. 1796. III. 5.—_Forberg_, p. 118,
loco citato.
[231] Epistle to Titus, ch. I. v. 5. Πάντα μὲν καθαρὰ τοῖς καθαροῖς·
τοῖς δὲ μιασμένοις ... οὐδὲν καθαρὸν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ
νοῦς καὶ ἡ συνείδησις. (To the pure all things are pure; but to them
that are defiled ... nothing is pure; but both their mind and their
conscience are defiled.)
Also _Clement of Alexandria_, one of the Fathers of the Church, who
speaks largely on this special point of Paederastia, says (Paedagog.,
Bk. III. ch. 3.) εἰ γὰρ μηδὲν ἄπρακτον ὑπολείπεται, οὐδὲ ἐμοὶ ἄῤῥητον.
(For if nought is left undone by them, neither shall aught be left
untold by me).
[232] _Antonius Panormites_, “Hermaphroditus”. First German edition,
with explanatory appendices, by Frider. Carol. Forberg. Coburg 1824.
8 parts. The Editor’s Appendices treat (pp. 205-393): De figuris
Veneris (Concerning the modes of Love), and in particular, ch. I. De
fututione (Of Copulation)—pp. 213-234; ch. II. De paedicatione (Of
Sodomy)—pp. 234-277; ch. III. De irrumando (Of vicious practices with
the mouth)—pp. 277-304; ch. IV. De masturbando (Of masturbation)—pp.
304-321; ch. V. De cunnilingis (de eis qui cunnos mulierum lingunt, Of
men who lick women’s private parts)—pp. 322-345; ch. VI. De tribadibus
(Of women who practise vice with one another)—pp. 345-369; ch. VII. De
coitu cum brutis (Of unnatural copulation with animals)—pp. 369-372;
ch. VIII. De spintris (Of pathic Sodomites)—p. 373. All the important
passages in ancient authors are here noted in every case, and given in
the original.
The following work was unfortunately not procurable by us: _C.
Rambach_, Glossarium Eroticum,—a Commentary to the Poets and
Prose-writers of Classical Antiquity and Supplement to all Lexicons of
the Latin Language. 2nd. edition. Stuttgart 1836.
[233] Patentiora sunt nobis Italis Hispanisve, quis neget? Veneris
ostia. (With us, Italians or Spaniards, the orifices of Love are more
open,—who can deny the fact?). _Aloysia Sigaea_ Satira sotadica,
p. 305. Compare _Martial_, I, Bk. XI. epigram 22. Less frequently,
and only for later times, may the reason have existed which Martial
specifies in the case of the young wife, _Martial_ Bk. XI. epigr. 78:
Paedicare semel cupido dabit illa marito,
Dum metuit teli vulnera prima novi.
(She—the newly-wed wife—will allow her longing husband just _once_ to
lie with her as with a man, while she still dreads the first wounds of
the unfamiliar weapon). Comp. Priapeia, carmen II.
[234] For this reason the Greeks called the pathic sodomite also
σφιγκτὴρ or σφίγκτης. _Hesychius_: _σφίγκται_ οἱ κίναιδοι καὶ ἁπαλοὶ.
(σφίγκται = sodomites and effeminate men). _Photius_: _σφίγκται_
Κρατῖνος τοὺς κιναιδώδεις καὶ μαλθάκους. (σφίγκται used by Cratinus =
sodomitish and womanish men). _Strato_ in Antholog. MS.:
Σφιγκτὴρ οὐκ ἔστιν παρὰ παρθένῳ, οὐδὲ φίλημα
Ἁπλοῦν, οὐ φυσικὴ χρωτὸς εὐπνοΐη.
(With a virgin there is no sphincter, no frank kiss, no natural
fragrance of the skin).
_Hesychius_ sub verbo:
μεγαρικαὶ σφίγγες·
Καλλίας πόρνας τινὰς οὕτως εἴρηκειν.
(Hesychius (Lexicon) on the phrase μεγαρικαὶ σφίγγες says: Callias
speaks of certain harlots by this title).
_Suidas_ sub verbo:
μεγαρικαὶ σφίγγες.
αἱ πόρναι οὕτως εἴρηνται,
ἴσως δὲ ἐντεῦθεν καὶ σφίγκται οἱ μαλακοὶ
ὠνομάσθησαν· ἢ καὶ ἀπὸ
Μαίας οὕτω λεγομένης ἐν Μεγάροις·
Ἀλλ’ ἔστιν ἡμῖν Μεγαρική τις μηχανή.
ἀντὶ τοῦ, πονηρά· διεβάλλοντο
γὰρ ἐπὶ πονηρία οἱ Μεγαρεῖς.
(Suidas (Lexicon) on the phrase μεγαρικαὶ σφίγγες says: harlots are
so called, and perhaps for the same reason debauched men are entitled
σφίγκται; or else from a saying current in Megara to this effect:—But
we have a certain _Megarian_ trick,—that is a _knavish_ one. For the
Megarians were ill spoken of for their knavishness).
[235] Epistle to the Romans, ch. I. vv. 24-26, 27.
[236] _Athanasius_, Oratio contra Gentes, ch. 26. in “Opera Omnia
studio Monachorum Ord. St. Benedicti.” (Complete Works of St.
Athanasius, edit. by the Monks of the Order of St. Benedict). Padua
1777. folio.—Vol. I. p. 1.
[237] Amores, chs. 20, 21. The hetaera Glycera would seem, according
to _Clearchus’_ report, to have said, καὶ οἱ παῖδες εἰσι καλοὶ, ὅσον
ἐοίκασι γυναικὶ χρόνον. (And boys are beautiful for so long as they
resemble a woman). _Athenaeus_, Deipnos. bk. XIII. p. 605 D. According
to _Hellanicus_, as _Donatus_, on _Terence’s_ Eunuch., I. 2. 87.
notifies, the custom of emasculating boys would seem to have come from
the Babylonians. _Herodotus_, III. 92., says that the Babylonians
were bound to deliver every year as tribute to the Persian king 500
castrated boys.
[238] As a matter of curiosity a tale of _Phlegon_, De Rebus
mirabilibus, ch. 26., may find a place here. According to the report of
the physician _Dorotheus_ a Cinaedus (pathic sodomite) at Alexandria
in Egypt bore a child, which was preserved at that place. The text
reads, Δωρόθεος δέ φησιν ὁ ἰατρὸς ἐν Ὑπομνήμασιν, ἐν Ἀλεξανδρείᾳ,
τῇ κατ’ Αἴγυπτον, κίναιδον τεκεῖν· τὸ δὲ βρέφος ταριχευθὲν, χάριν
τοῦ παραδόξου, φυλάττεσθαι. (Now Dorotheus the Physician says in his
Memoirs, that at Alexandria in Egypt a _cinaedus_ brought forth; and
that the babe was mummified and kept as a curiosity). The same thing
is reported in the following chapter of a slave with the Roman army in
Germany under the command of T. Curtilius Mancias. These stories may
possibly borrow some probability from modern investigations as to the
“foetus” within the “foetus”. The expression “to sow seed on barren
rocks” occurs, it may be mentioned, very frequently in connection with
paederastia in the Fathers.
[239] _Juvenal_, Sat. VI. 366 sqq.,
Sunt quas eunuchi imbelles ac mollia semper
Oscula delectent et desperatio barbae.
_Et quod abortivo non est opus_, illa voluptas
Summa tamen, quod iam calida matura iuventa
Inguina traduntur medicis, iam pectine nigro.
Ergo exspectatos ac iussos crescere primum,
Testiculos, postquam coeperunt esse bilibres,
Tonsoris damno tantum rapit Heliodorus.
(Women there are to find delight in unwarlike eunuchs and kisses ever
soft and the lack of a beard that can never grow, and this especially
because then there is no need for any abortive. But the pleasure is
greatest when the organs are delivered full-grown to the surgeons,
just in the heat of youth, just when the down of puberty is darkening.
Then when the testicles, long looked for and at first encouraged to
grow, begin to be of double balanced weight, lo! Heliodorus whips them
off,—to the barber’s loss).
_Martial_, VI. 67.,
Cur tantum Eunuchos habeat tua Gellia, quaeris
Pannice? vult futui Gellia, non parere.
(Why your Gellia is fain to have eunuchs only, do you ask, Pannicus?
Because she wishes to be f-ck-d, not to be a mother). In longam
securamque libidinem exsectus spado, (A eunuch castrated with a view to
long-continued and _harmless_ lust), says St. Jerome. The information
given by _Galen_ (De usu Partium bk. XIV. 15. edit. Kühn, vol. IV.
p. 571) is notable, to the effect that the athletes at Olympia were
castrated, that their strength might not be wasted by coition. Have
the words “Olimpia agona” (Olimpic—Olympic—games) been in some way
misunderstood in the passage?
[240] Genesis XIX. 4., Levit., XVIII. 2., XXIX. 13.
[241] _Welcker_, Aeschylus—Trilogy, p. 356.
[242] _Athenaeus_, Deipnosoph., p. 602., τοῦ παιδεραστεῖν παρὰ πρώτων
Κρητῶν εἰς τοὺς Ἕλληνας παρελθόντος, ὡς ἱστορεῖ Τίμαιος. (The practice
of paederastia having been introduced among the Greeks first by the
Cretans, as Timaeus relates).—_Heraclitus Ponticus_, fragment, περὶ
πολιτείας III. p. 7.—_Servius_ on Virgil—Aeneid bk. X. 325., de
Cretensibus accepimus, quod in amore puerorum intemperantes fuerunt,
quod postea in Laconas et totam Graeciam translatum est. (Of the
Cretans we have been told that they were excessive in their love of
boys, a practice afterwards imported into Laconia and all parts of
Greece.) Comp. _K. O. Müller_, “Die Dorier”, (The Dorians), Vol. II.
pp. 240 sqq. K. Höck, “Kreta”, (Crete), Vol. III. p. 106. Though in
Crete as in all Dorian States Paedophilia was a universal and official
institution, yet paederastia too was common enough, as is shown by
the censure expressed by _Plato_ (De Legibus bk. I. 636., bk. VII.
836.) and _Plutarch_, (De puerorum educatione ch. 14.).—as also by the
expression Κρῆτα τρόπον (Cretan fashion) given in _Hesychius_; and
probably the word κρητίζειν (to play the Cretan) is to be understood
from this point of view also. _Pfeffinger_, “De Cretum vitiis,” (Of the
Vices of the Cretans). Strasbourg 1701. 4to. From this _Aristotle_
(Politics II. 7. 5.) may have got the idea that the lawgiver in Crete
introduced paederastia in order to check the increase of population.
_Hesychius_ says at any rate κρῆτα τρόπον, παιδικοῖς χρῆσθαι. (Cretan
fashion, i.e. to indulge in boy-loves). Of the Scythians later on.
[243] Thus _Plutarch_, Eroticus, ch. 5., Ἡ δὲ ἀπὸ τῶν ἀῤῥένων ἀκόντων,
μετὰ βίας γενομένη καὶ λεηλασίας, ἂν δὲ ἑκουσίως, σὺν μαλακίᾳ καὶ
θηλύτητι _βαίνεσθαι_ κατὰ Πλάτωνα _νόμῳ τετράποδος καὶ παιδοσπορεῖσθαι
παρὰ φύσιν_ ἐνδιδόντων, χάρις ἄχαρις παντάπασι καὶ ἀσχήμων καὶ
_ἀναφρόδιτος_. (But the pleasure that is won from males against their
will by dint of force or robbery, or if voluntarily, then only because
in their wantonness and effeminacy they consent to men _treading
them_, as Plato puts it, _like a four-footed beast_, and emitting seed
with them unnaturally—this pleasure is a _graceless_ one altogether,
and unseemly and _loveless_). The passage of Plato referred to here
is in the Phaedrus, p. 250 E., ὥστε οὐ σέβεται προσορῶν, ἀλλ’ ἡδονῇ
παραδοὺς _τετράποδος νόμον βαίνειν_ ἐπιχειρεῖ καὶ παιδοσπορεῖν, καὶ
ὕβρει προσομιλῶν οὐ δέδοικεν οὐδ’ αἰσχύνεται παρὰ φύσιν ἡδονὴν διώκων.
(And so he feels no reverence when he looks on him, but giving way to
pleasure endeavours to _tread like a four-footed beast_ and to emit his
seed, and using insolent violence in his intercourse, has no fear and
no shame in pursuing pleasure in an unnatural way). As something παρὰ
φύσιν (contrary to nature) we find paederastia further characterized
in _Athenaeus_, Deipnosoph., bk. XIII. p. 605. _Lucian_, Amores, 19.
_Philo_, De legg. spec., II. p. 306. 17. _Libanius_, Orat., XIX. p.
500. ἡ παράνομος Ἀφροδίτη. (Unlawful Love). _Galen_, De diagnos. et
curat. anim. effect. (On the Diagnosis and Treatment of Diseases of
Animals). edit. Kühn. Vol. V. p. 30. τῆς παρὰ φύσιν αἰσχρουργίας (of
unnatural viciousness). In the _Anthologia Graeca_, bk. II. tit. 5. No.
10. is the distich following by an unknown author:
Υἱὸς Πατρικίου μάλα κόσμιος, _ὃς διὰ Κύπριν
Οὐχ ὁσίην_ ἑτάρους πάντας _ἀποστρέφεται_.
(Son of Patricius, a very discreet man, who by _unholy love seduces_
all his comrades). But above all the passage in _Aeschines_,
Orat. in Timarch. edit. Reiske, p. 146., is to the point in this
connection: ὁρίζομαι δ’ εἶναι, τὸ μὲν ἐρᾶν τῶν καλῶν καὶ σωφρόνων,
φιλανθρώπου, πάθος καὶ εὐγνώμονος ψυχῆς· τὸ δὲ ἀσελγαίνειν ἀργυρίου
τινὰ μισθούμενον, ὑβριστοῦ καὶ ἀπαιδεύτου ἀνδρὸς ἔργον εἶναι ἡγοῦμαι·
καὶ τὸ μὲν ἀδιαφθόρως ἐρᾶσθαι, φημὶ καλὸν εἶναι· τὸ δὲ ἐπαρθέντα
μισθῷ πεπορνεῦσθαι, αἰσχρόν. (Now I make this distinction, that to
love honourable and prudent friends is the passion of an amiable and
reasonable soul; whereas to behave licentiously, hiring anyone for
the purpose, I consider the act of a ruffianly and uncultivated man.
Similarly, to be loved purely, I declare to be a noble thing; but,
induced by pay, to allow oneself to be debauched, a foul thing). Anyone
who has read this passage attentively, together with what follows
in the Speech, cannot possibly any longer confound Paedophilia with
Paederastia, or maintain that the latter was approved by the Greeks.
[244] _Aelian_, Var. Hist., III. 12.—_Xenophon_, De republ. Lacedaem,
II. 13., Sympos., VIII. 35. _Plato_, De leg., VIII. p. 912.
[245] _Lucian_, Amores, 41., Μηδὲν ἀχθεσθῇς, εἰ ταῖς Ἀθήναις ἡ Κόρινθος
εἴζει, (Do not be annoyed, if Corinth yields to Athens), on which the
scholiasts add the explanation: ἢ ὡς τῆς Κορίνθου μὲν ἀνακειμένης
Ἀφροδίτῃ (διὸ καὶ πολλὴ ἐν Κορίνθῳ ἡ γυναικεία μίξις) Ἀθηνῶν δὲ
παιδεραστίᾳ κομώντων ἤτοι τῇ κατὰ φιλοσοφίαν καὶ σώφρονι ἢ τῇ τῷ
ὄντι μιαρᾷ καὶ διαβεβλημένῃ. (while Corinth is devoted to Aphrodité
(wherefore in Corinth there is much varied intercourse with women),
Athens prides herself on paederastia, whether a love of boys that is
philosophic and wise, or a love that is veritably vile and despicable).
_Aristophanes_, Plutus, vv. 149-152.,
Καὶ τὰς χ’ ἑταίρας φασὶ τὰς Κορινθίας,
Ὅταν μὲν αὐτάς τις πένης πειρῶν τύχῃ
Οὐδὲ προσέχειν τὸν νοῦν· ἐὰν δὲ πλούσιος,
_Τὸν πρωκτὸν αὐτὰς εὐθὺς ὡς τοῦτον τρέπειν_.
(And they say that the Corinthian hetaerae, should any poor man chance
to solicit them, pay no attention whatever; but if it be a rich man, at
once they turn their posterior to him).
[246] Clouds, vv. 973 sqq.—see also F. A. Wolf’s German translation.
[247] _Lysias_, Contra Pancl., 731., from which passage it would seem
that each “Deme” had its own κουρεῖον (barber’s shop) in the city.
_Demosthenes_, Contra Aristogit., 786, 7. _Theophrastus_, Charact.,
VIII. 5. XI. _Plutarch_, Sympos., V. 5. _Aristophanes_, Plut., 339.
[248] _Aristophanes_, Knights, 1380., where the expression τὰ
μειράκια τἀν τῷ μύρῳ (the striplings, those in the myrrh-market) is
intentionally ambiguous.
[249] _Aelian_, Var. Hist., VIII. 8. _Aeschines_, In Timarch., § 40.
says that Timarchus resided at the Surgery of Euthydicus, not to learn
medicine, but to sell his person.
[250] _Theophrastus_, Charact., V. edit. Ast, p. 183.
[251] _Theophrastus_, Charact., VIII. 4.
[252] _Xenophon_, Memorab., IV. 2. 1. _Diogenes Laertius_, III. 21.
[253] _Aeschines_, In Timarch., p. 35., τὰς ἐρημίας καὶ τὸ σκότος ἐν
πλείστῃ ὑποψίᾳ ποιούμενος. (regarding the lonely localities and the
darkness as in the highest degree suspicious). p. 112. p. 90., ἡ πρᾶξις
αὕτη εἴωθε γίγνεσθαι λάθρα καὶ ἐν ἐρημίαις. (this practice is usually
carried on secretly and in lonely places). p. 104, it is said that
Timarchus had more experience περὶ τῆς ἐρημίας ταύτης καὶ τοῦ τόπου ἐν
τῇ Πνυκὶ. (about this lonely spot and the locality of the Pnyx) than of
the Areopagus. Comp. _Plato_, Sympos., p. 217 b.
[254] _Plato_, Sympos. p. 182. 6. _Xenophon_, Sympos. VIII.
34.—_Cicero_, De Republ., IV. 4., Apud Eleos et Thebanos in amore
ingenuorum libido etiam permissam habet et solutam licentiam. (Among
the Eleans and Thebans, in the love of free men, lust has actually a
permitted and unchecked licence). _Maximus Tyrius_, Diss. XXXIX. p.
467. _Plutarch_, De pueror. educat., ch. 14. The Elean “boy-loving”
was even more notorious than the Boeotian. _Xenophon_, De Republ.
Lacedaem., II. 13. _Maximus Tyrius_, Diss., XXVI. p. 317.
[255] _Theognis_, Sentent., 39.
[256] Descript. Graeciae, Bk. I. ch. 43., Μετὰ δὲ τοῦ Διονύσου τὸ ἱερόν
ἐστιν Ἀφροδίτης ναός· ἄγαλμα δὲ ἐλέφαντος Ἀφροδίτῃ πεποιημένον, Πρᾶξις
ἐπίκλησιν· τοῦτ’, ἐστιν ἀρχαιότατον ἐν τῷ ναῷ·
[257] _Pollux_, Onomast., bk. VII. ch. 33. says: εἰ δὲ χρὴ καὶ τὰς
αἰσχίους _πράξεις_ τέχνας ὀνομάζειν, (if that is we must call the more
disgraceful πράξεις—doings, modes of intercourse—arts); and then cites
the different designations of whores, brothels, etc.
[258] _Hesychius_ under the word χαλκιδίζειν. _Athenaeus_ Deipnos., bk.
XIII. p. 601 e. _Plutarch_, Amat., 38. 2.
[259] _Σιφνιάζειν_· ἐπὶ τῶν τὰς χεῖρας προσαγόντων τοῖς ἰσχίοις, ὥσπερ
_λεσβιάζειν_ ἐπὶ τῶν παρανομούντων ἐν τοῖς ἀφροδισίοις· σιφνιάζειν
δὲ καὶ λεσβιάζειν, ἀπὸ τῆς νήσου Σίφνου καὶ τῆς Λέσβου· ὡς καὶ
τὸ _κρητίζειν_ ἀπὸ τῆς Κρήτης· καὶ τὸ Σίφνιος δὲ ἀῤῥαβὼν, ὁμοίως
_σιφνιάζειν γὰρ τὸ ἅπτεσθαι τῆς πυγῆς δακτύλῳ_. Λεσβιάζειν δὲ τὸ τῷ
στόματι παρανομεῖν. _Hesychius_ s. v. Σίφνιοι· ἀκάθαρτοι· ἀπὸ Σίφνου
τῆς νήσου. _Σίφνιος ἀῤῥαβών_· περὶ τῶν Σιφνίων ἄτοπα διεδίδοτο, ὡς τῷ
δακτύλῳ σκιμαλιζόντων· δηλοῖ οὖν τὸν διὰ δακτυλίου αἰδούμενον ἐπὶ τοῦ
κακοσχόλου. (To play the Siphnian: said of those who apply the hands
to the loins; as “to play the Lesbian” of those who act viciously in
carnal pleasures.) Σιφνιάζειν and λεσβιάζειν from the islands Siphnos
and Lesbos; just as the expression κρητίζειν (to play the Cretan) from
Crete. Also the phrase “_Siphnian_ surety”; for in the same way “to
play the Siphnian” means to finger the posterior. But “to play the
Lesbian”; to act viciously with the mouth.—_Hesychius_ under the word
Σίφνιοι: Siphnians, i.e. unclean persons; from the island of Siphnos.
“_Siphnian_ surety”: of the Siphnians abominable tales were told, to
the effect that they poked the posterior with the finger. Signifies
therefore one who acts disgracefully in connection with the anus,
said of the idle voluptuary. Comp. σκιμαλίσαι, σκινδαρεύεσθαι in the
same—Hesychius.
[260] Comp. _Libanius_, In Florent., p. 430. _Toup_, Opusc. critic.,
Leipzig 1780. p. 420.
[261] _Athenaeus_, Deipnos., bk. XIII. p. 517 f.
[262] _Dionysius of Halicarnassus_, Exc. p. 2336. _Valerius Maximus_,
Bk. VI. 1. 9. _Suidas_, under Γαΐος Λαιτώριος (Caius Laetorius).
[263] Bk IX. Epigr. 9. Comp. _Suetonius_, Nero 28, 29. _Dio Cassius_,
LXII. 28., LXIII. 13. _Juvenal_, Satir. I. 62., and especially
_Tacitus_, Annal., Bk. XV. 37.—_Tatian_, Orat. ad Graec., p. 100.,
Παιδεραστία μὲν ὑπὸ βαρβάρων διώκεται, προνομίας δὲ ὑπὸ Ῥωμαίων
ἠξίωται, παίδων ἀγέλας, ὥσπερ ἵππων φορβάδων, συναγείρειν αὐτῶν
πειρωμένων. (Paederastia is followed by barbarians generally, but is
held in pre-eminent esteem by Romans, who endeavour to get together
herds of boys, as it were of brood mares). _Justin Martyr_, Apolog.,
I. p. 14., Πρῶτον μὲν ὅτι τοὺς πάντας σχεδὸν ὁρῶμεν ἐπὶ πορνείᾳ
προάγοντας, οὐ μόνον τὰς κόρας, ἀλλὰ καὶ τοὺς ἄρσενας· καὶ ὃν τρόπον
λέγονται οἱ παλαιοὶ ἀγέλας βοῶν, ἢ αἰγῶν, ἢ προβάτων τρέφειν, ἢ ἵππων
φορβάδων, οὕτω νῦν δὲ παῖδας, εἰς τὸ αἰσχρῶς χρῆσθαι μόνον, καὶ ὁμοίων
θηλειῶν, καὶ ἀνδρογύνων, καὶ ἀῤῥητοποιῶν πλῆθος κατὰ τὸ πᾶν ἔθνος ἐπὶ
τούτου τοῦ ἅγους ἔστηκεν. (First because we behold nearly all men
seducing to fornication not merely girls, but also males. And just
as our fathers are spoken of as keeping herds of oxen, or goats, or
sheep, or of brood mares, so now they keep boys, solely for the purpose
of shameful usage, treating them as females, or men-women, and doing
unspeakable acts. To such a pitch of pollution has the multitude
throughout the whole people come).
[264] That boys were kept in the brothels at Rome as paramours is seen
from a host of passages in Ancient authors, e. g. _Martial_, bk. XI.
Epigr. 45.,
Intrasti quoties inscriptae limina cellae
_Seu puer_ arrisit, sive puella tibi.
(As oft as you have crossed the threshold of a “chamber” inscribed with
name on door, whether it were _boy_ that threw you a smile, or girl).
They, as well as women, had to pay the Whore-tax. Comp. above p. 118.
Note 6.
[265] Bk. III. Epigr. 71.
[266] _Caelius Aurelianus_, Acut. morb. (Acute Diseases), bk. III.
ch. 18., Aliorum autem medicorum, excepto Themisone, nullus hanc
passionem conscribit, cum non solum raro, verum etiam coacervatim,
saepissime invasisse videatur. Memorat denique Themison, apud Cretam
multos satyriasi interfectos. (But of other physicians none, with the
exception of Themison, describes this complaint, though it appears to
have attacked the population very frequently not only sporadically, but
actually as an epidemic. In fact Themison records that in Crete men
died of Satyriasis).
[267] “Handbuch der medicin. Klinik” (Manual of Clinical Medicine),
Vol. VII. pp. 88 and 670.
[268] Bk. VI. Epigr. 37.
[269] _Martial_, Bk. XI. Epigr. 99.
[270] _Martial_, XI. 88.
[271] _Martial_, VI. 49.
[272] _Martial_, Bk. XII. Epigr. 33.
[273] _Martial_, Bk. I. Epigr. 66. The old Grammars had the following
lines:
_Haec ficus_, fici vel ficus, fructus et arbor,
_Hic ficus_, fici, _malus est in podice morbus_.
(Feminine:—_ficus_, gen. -i and -us, fig and fig-tree;
masculine:—_ficus_, gen. -i, _is an evil disease of the fundament_.)
[274] Satir. Bk. I. Sat. VIII. 46.
[275] _Martial_, Bk. VII. Epigram 71.
[276] There still remains some doubt in our mind as to the meaning of
another Epigram of _Martial’s_, Bk. IV. Epigr. 52.
Gestari _iunctis_ nisi desinis, Hedyle, _capris_
Qui modo ficus eras, iam caprificus eris,
(Unless you cease, Hedylus, to _go with “she-goats” in copulation_,
you who were but now a fig-tree, will presently be a wild fig-tree
(goat-fig)). If _capra_ (she-goat) here has the meaning of _scortum_
(common strumpet),—and it cannot very well signify anything else,—the
passage is an undoubted proof that such swellings were a consequence of
coition with _common_ prostitutes, and that the latter were ordinarily
affected with them.—In _Petronius_, Sat. ch. 46., it is said of some
one: Ingeniosus est et bono filo etiamsi in nave morbosus est. (He is
of good abilities and good fibre, but he is diseased with swellings on
the fundament.) _Burmann_ notes on this: In nave—id est mariscas habet.
Navis est podex ficosus. Hinc dictum illud Casellii apud Quintilianum,
(De Instit. Orat. VI. 3. 87.) Consultori dicenti, _navem dividere
volo_, respondentis, _perdes_. (_In nave_—that is, he has swellings.
Navis (literally a ship) means a fundament afflicted with swellings.
Hence the _bon mot_ of Casellius, quoted in _Quintilian_. In reply
to a client who said “I wish to cut (divide into shares) my ship”
(navis,—means also diseased fundament), he retorted, “It’ll be fatal!”)
[277] Bk. VII. Epigr. 34. _Persius_, Satir. I. 33., Hic
aliquis—Rancidulum quiddam balba de nare locutus. (Hereupon some one
spoke something offensive through stuttering nose—in a stuttering nasal
voice). _Sidonius Apollinaris_, Epist. bk. IX., Orationem salebrosas
passam iuncturas per cameram volutatam balbutire. (To stammer out
through the palate’s vault all a-tremble a speech where the periods are
joltingly united).
[278] _Joannes Jac. Reiske_, and _Joannes Ern. Faber_, “Opuscula
medica ex monumentis Arabum et Ebraeorum,” (Medical Tracts—from Arabic
and Hebrew Writings), edit. _Ch. G. Gruner_. Halle 1776. 8vo., p.
61 Note: Ita tamen miror, ab antiquitatis patronis argumentum inde
allatum non fuisse, quod veterum cinaedi passi fuerint in naribus
et in palato vitium, a quo clare non potuerint eloqui, sed ῥέγχειν,
stertere et rhonchissare debuerint. Cf. diserta sed acris oratio
Dionis Chrysostomi Tarsica prior etc. (Yet I wonder at this, that the
advocates of its antiquity have not drawn an argument from the fact
that among the Ancients the _cinaedi_ suffered from an affection of the
nose and palate, that prevented their speaking distinctly, and made
them ῥέγχειν, snore and snort, Comp. the eloquent, but censorious,
Speech of the Rhetor Dio Chrysostom, First Tarsica, etc.) _Gruner_ in
his Antiq. Morborum (Antiquity of Diseases), p. 77., likewise cited
this reference, but it appears without having personally compared the
passages with precision.
[279] Speeches, edit. by Joannes Jac. Reiske. 2 Vols. Leipzig 1784
large 8vo., Vol. II. Speech XXXIII (not XXXII, as given in Reiske and
Gruner), pp. 14 sqq.
[280] Ἀκολάστοις (intemperate). This word often occurs in the sense
of paederast, especially when the latter is spoken of as pursuing the
vice passionately. Thus _Aeschines_, in Timarch., pp. 63, 183. _Plato_,
Sympos., 186 c.