pars naturae muliebris, quam clitoridem vocant, in tantam magnitudinem
excrescit, ut possint illa pro mentula vel ad futuendum vel ad
paedicandum uti. “Tribades”, so called from τρίβω,—I rub, _women that
rub_, are such as have that portion of the woman’s parts which is
called the clitoris grown to a size so excessive that they can use it
as a penis whether for fornicating or for paederastia. So says Forberg,
loco citato p. 345. Comp. _Hesychius_ ἑταιρίστριαι τριβάδες (lewd
women, _tribades_.) The Lesbian women were especially notorious for it.
_Lucian_, Dialog. meretr. 5., τοιαύτας (ἑταιριστρίας) ἐν Λέσβῳ λέγουσι
γυναῖκας, ὑπὸ ἀνδρῶν μὲν οὐκ ἐθελούσας αὐτὸ πάσχειν, γυναιξὶ δὲ αὐτὰς
πλησιαζούσας, ὥσπερ ἄνδρας. (such women—_tribades_, they say there are
in Lesbos, who will not suffer it from men, but themselves go with
women, as if they were men). But we must beware of connecting the word
λεσβιάζειν (the act the Lesbian) with this; it means something quite
different, as we shall see later on. The Milesian women were skilled
_Tribades_, employing an artificial penis made of leather, which was
called by the Greeks ὄλισβος. Aristophanes, Lysistrat. 108-110.,
οὐκ εἶδον οὐδ’ ὄλισβον ὀκταδάκτυλον,
ὃς ἦν ἂν ἠμῖιν σκυτίνη ’πικουρία.
(Since when the Milesians betrayed us, I have never seen even an
eight-inch _olisbos_, that would have been a leathern succour for us.)
_Suidas_, s. v. ὄλισβος· αἰδοῖον δερμάτινον, ᾧ ἐχρῶντο αἱ μιλήσιαι
γυναῖκες, ὡς _τριβάδες_, καὶ αἰσχρουργοί. ἐχρῶντο καὶ αὐτοῖς καὶ αἱ
χῆραι γυναῖκες.—s. v. μισήτης· μισῆται δὲ γυναῖκες ὀλίσβῳ χρήσονται.
(under the word ὄλισβος: a member of leather; which the Milesian women
used, such as _tribades_ and bad women. They were used by widows
also.—under the word μισήτης (lewd person): and lewd women will use the
_olisbos_.) Comp. the Scholiast to the passage of Aristophanes quoted.
There were also cakes shaped like an _olisbos_ and called ὀλισβόκολλοξ
(_olisbos_-loaves)—_Hesychius_, which remind us of the cakes in the
shape of a penis that were sold in Italy at the feast of SS. Cosmus and
Damian. (see _Knight_, loco citato p. 62.)
[327] _Longao_ or _Longano_ signifies the rectum—straight gut, the
large intestine, the _longus anus_, prolonged anus, as it were. The
word is found frequently in _Caelius Aurelianus_ and in _Vegetius_, De
re veterin. (On Veterinary medicine). II. 14., 21., 28. IV. 8. Since
the large intestine was used for sausages (_Apicius_. De re coq.) (On
Cookery, Bk. IV. ch. 2.), the sausage was also called _longano_ or
_longavo_. _Varro_, De ling. lat. V. 111.
[328] We have not been able to ascertain whether the Fragment here
quoted is extant in Greek as well, for the Fragments of Parmenides, by
G. G. _Fülleborn_. Züllichau 1795. 8vo. were as inaccessible by us as
were _Brandis’_ Commentationes Eleaticae.
[329] Physiognomicon ch. 3., in Scriptores Physiognomiae veteres
(Ancient Writers on Physiognomy), edit. _J. G. Fr. Franzius_. Altenburg
1780 large 8vo., p, 51., _Κιναίδου σημεῖα_, ὄμμα κατακεκλασμένον,
γονύκροτος, ἐγκίσεις τῆς κεφαλῆς εἰς τὰ δεξιά· αἱ φοραὶ τῶν χειρῶν
ὑπτίαι καὶ ἔκλυτοι, καὶ βαδέσεις διτταὶ, ἡ μὲν περινεύοντος, ἡ δὲ
κρατοῦντος, τὴν ὀσφύν, καὶ τῶν ὀμμάτων περιβλέψεις· οἷος ἂν εἴη
Διονύσιος ὁ σοφιστής. (for translation see text above). On p. 77.
γονύκροτος (knock-kneed) is laid down as a characteristic of a woman.
On p. 155 we read, οἱ ἐγκλινόμενοι εἰς τὰ δεξιὰ ἐν τῷ πορεύεσθαι,
κίναιδοι. (those who bend to the right in walking are cinaedi.);
on p. 50. καὶ ἰσχνὰ ὄμματα κατακεκλασμένα—ἅμα δὲ καὶ τὰ κεκλασμένα
τῶν ὀμμάτων, δύο σημαίνει, τὸ μὲν μαλακὸν καὶ θῆλυ. (and withered,
broken-down looking eyes,—and this broken-down appearance of the eyes
denotes two things, the one being softness and effeminacy). _Clement
of Alexandria_, Paedagog. bk. III. ch. 11., οὐδὲ κατακεκλασμένος,
πλάγιον ποιήσας τὸν τράχηλον, περιπατεῖν ὥσπερ ἑτέρους ὁρῶ κιναίδους
ἐνθάδε πολλοὺς ἄστει. (nor yet with broken-down look, bending the neck
askance, to walk about as I see others do here, cinaedi,—yea, many of
them in the city).
[330] Physiognom. bk. II. 9. l. c. p. 290., _Ἀνδρογύνου σημεῖα._
Ὑγρὸν βλέπει καὶ ἰταμὸν ὁ ἀνδρόγυνος, καὶ δονεῖται τὰ ὄμματα, καὶ
περιτρέχει· μέτωπον σπᾶ, καὶ παρειάς, αἱ ὀφρύες οἰδαίνουσι κατὰ χώραν,
τράχηλος κέκλιται, ὀσφὺς οὐκ ἀτρεμεῖ· κινεῖται πάντα τὰ μέλη ἅλματι·
γονάτων κρότος καὶ χειρῶν φαίνεται· ὡς ταῦρος περιβλέπει εἰς ἑαυτὸν
καὶ καταβλέπει· φωνεῖ λεπτὸν, κράζει δὲ λιγυρὰ, σκολιὰ πάνυ καὶ πάνυ
ἔντρομα. (for translation see text above.) p. 275., οἱ τὰ γόνατα ἔσω
νεύοντες, γυναικεῖοί τε καὶ θηλυδρίαι. (men that bow the knees inwards
are womanish and effeminate).
[331] Physiognom. bk. II. 38. l. c. p. 440., _Εἶδος ἀνδρογύνου_.
Ὁ ἀνδρόγυνος ὑγρὸν βλέπει, καὶ ἰταμὸν καὶ δονεῖται τὰ ὄμματα καὶ
περιτρέχει· μέτωπον σπᾶ καὶ παρειάς. αἱ ὀφρύες μένουσι κατὰ χώραν,
τράχηλος κέκλιται, ὀσφὺς οὐκ ἀτρεμεῖ· κινεῖται πάντα τὰ μέλη καὶ
ἐπιθρώσκει· ἁλματίας ἐστὶ, γονύκροτος, χειρῶν φοραὶ ὕπτιαι· περιβλέπει
ἑαυτὸν· φωνὴ λεπτὴ, ἐπικλάζουσα, λιγυρὰ, σχολαία πάνυ. (Appearance of
the _Man-woman_. The _man-woman_ has a lecherous and wanton look, he
rolls his eyes and lets his gaze wander; forehead and cheeks twitch,
eyebrows remain drawn to a point, neck bowed, hips in continual
movement. All the limbs move and jump; he is spasmodic, knock-kneed,
the movements of the hands with backs downwards; he gazes round him;
his voice is thin, plangent, shrill, very uncertain.) p. 382., οἱ τὰ
γόνατα ἔσω νεύοντες ὥσπερ συγκρούειν, γυναικεῖοι καὶ θηλυδρίαι. (men
that bow the knees inwards as if to strike them together are womanish
and effeminate.)
[332] Tarsica I. p. 410., These distinguishing marks were adequate for
the Romans too, as we see from the passage of _Aulus Gellius_ quoted on
p. 143 above; side by side with which may be put another passage of the
same author, Bk. VIII. ch. 12.
[333] Still another explanation would seem possible, according to
_Clement of Alexandria_, Paedag. bk. II. ch. 7. p. 179., ναὶ μὴν καὶ
τῶν ὤτων οἱ γαργαλισμοὶ _καὶ τῶν πταρμῶν οἱ ερεθισμοὶ_, ὑώδεις εἰσὶ
κνησμοὶ, πορνείας ἀκολάστου (Yea! and moreover ticklings of the ears,
and irritations causing sneezing, these are swinish itches, signs of
excessive licentiousness). For the rest _Seneca_, Epist. 114., also
says, Non vides—si ille effeminatus est, in ipso _incessu_ apparere
mollitiam? (See you not—if he is effeminate, that his lasciviousness is
apparent in his very walk?)
[334] _Lucian_, Adversus indoctum ch. 23., ...... μυρία γάρ ἐστι
τὰ ἀντιμαρτυροῦντα τῷ σχήματι, βάδισμα καὶ φωνὴ, καὶ τράχηλος
ἐπικεκλασμένος, καὶ ψιμύθιον, καὶ μαστίχη καὶ φῦκος οἷς ὑμεῖς
κοσμεῖσθε, καὶ ὅλως, κατὰ τὴν παροιμίαν, θᾶττον ἂν πέντε ἐλέφαντας ὑπὸ
μάλης κρύψειας, ἢ ἕνα κίναιδον. (for translation see text above).
[335] _Clement of Alexandria_, Paedog. Bk. II. ch. 7. p. 173., also
says ἀλλὰ τὸ τεθρυμμένον τῆς φωνῆς, θηλυδρίου. (but the broken
character of the voice is a mark of the womanish man).
[336] _Martial_, Bk. VII. Epigr. 57.,
—sed habet _tristis_ quoque _turba_ cinaedos,
Difficile est, vero nubere, Galla, viro.
(... but the dismal throng contains cinaedi as well; ’tis a difficult
matter, Galla, to marry a real man). Comp. Bk. IX. Epigr. 48.; and
_Juvenal_, Satir. II. 8-13.,
Quis enim non vicus abundat
_Tristibus_ obscoenis? castigas turpia, cum sis
Inter Socraticos notissima fossa cinaedos:
Hispida membra quidem et durae per brachia setae
Promittunt atrocem animum? sed podice laevi
Caeduntur tumidae, medico ridente, mariscae.
(For what street has not its crowd of _dismal_ debauchees? you inveigh
against vice, when you are the most notorious pit of abomination of all
the host of Socratic cinaedi. Shaggy limbs indeed and sturdy bristles
on your arms promise a rugged virtue; but your fundament is smooth, and
the great bursting swellings on it are cut, the doctor grinning the
while.) _Seneca_, Epist. 114., Ille et crura, hic nec alas vellit. (One
man plucks bare his very legs, another not even the armpits.)
[337] _Aeschines_, Orat. in Timarch. p. 179., expresses it excellently,
οὕτω τοὺς _πεπορνευμένους_, κᾂν μὴ παρῶμεν τοῖς αὐτῶν ἔργοις, ἐκ τῆς
ἀναιδείας καὶ τοῦ θράσους καὶ τῶν ἐπιτηδευμάτων γινώσκομεν. (So with
regard to debauchees, even though we are not present at their actual
doings, we recognize them by their bold, shameless bearing and their
general habits.)
[338] This was the special adornment of the woman, and was sacred to
Venus; we read in _Ausonius_,
Barba Iovi, crines Veneri decor; ergo necesse est,
Ut nolint demi, quo sibi uterque placet.
(The beard is Jove’s pride, her locks Venus’s: they must needs then
object to the removal of that wherein each takes special delight).
Hence _Ambrosius_ too, Hexamer. bk. VI., writes, Haud inscitum extat
adagium: nullus comatus qui non idem cinaedus. (There is a familiar
proverb that says: never a long-haired man but is a cinaedus.) In
_Martial_, III. 58., they are called _capillati_ (long-haired.)
[339] _Diogenes Laertius_, Vita Diogenis Bk. VI. 54.
[340] Clouds, 340 sqq. See also (German) Translation of Aristophanes by
_Fr. A. Wolf_.
[341] Satir. II. 16. _W. E. Weber_ (“Die Satiren des _D. J.
Juvenalis_.”—The Satires of Decimus Junius Juvenalis. Halle 1838.)
is mistaken in his way of taking this passage. Not only does he in
his translation assign Peribomius’ words to Juvenal himself, but
also in the notes, pp. 286 sqq., gives quite wrong explanations of
several words. For instance he says, “_inter Socraticos ... cinaedos_,
(amongst the Socratic cinaedi), the Socratic breed of wantons, the kind
that give themselves an air of sober and highly moral habits, like
Socrates;” but really the poet merely meant to express the idea of
later times that Socrates had been a paederast. Discussing the passage
Weber remarks of Peribomius, “One who in looks and gait, as being
effeminate and of a womanish dandified bearing, confesses his evil
state,—one of enervation and womanish amorousness,” whereas as a matter
of fact Peribomius makes no other confession than simply that he is a
pathic. We are not to suppose any sort of intentional suppression of
the facts, as indeed is shown both by the rest of the translation and
also expressly on p. VI of the Preface; so we are bound to characterize
what is said in these places as the result of downright mistake.
[342] When _Juvenal_, V. 50., says: Hippo subit iuvenes et _morbo_
pallet _utroque_, (Hippo submits to young men, and is pale with a
double disease), this must be understood to mean that Hippo is not only
a pathic, but also a Fellator (see subsequently). Further Epigr. 131.
of _Ausonius_ is to the point in this connection:
Inguina quod calido levas tibi dropace, causa est:
Irritant volsas levia membra lupas;
Sed quod et elixo plantaria podice vellis,
Et teris incusas pumice Clazomenas,
Causa latet: _bimarem nisi quod patientia morbum
Appetit et tergo femina, pube vires_.
(The reason why you make the private parts smooth with hot
pitch-ointment (as a depilatory) is this: Smooth limbs excite the
passions of the harlots, plucked smooth themselves. But why you pluck
the hair from your fundament, soaked in hot water first, and polish
with pumice your well-pounded Clazomenae (i. e. buttocks) the reason is
obscure: _unless indeed your long-suffering lust hankers for a double
disease (vice),—a woman behind, in your member a strong man_).
_Manilius_, Astronomica bk. V. vv. 140-156., says:
Taurus, in aversos praeceps cum tollitur artus,
Sexta parte sui certantes luce sorores
Pleiades ducit: quibus aspirantibus, almam
In lucem eduntur Bacchi Venerisque sequaces:
Perque dapes, mensamque super petulantia corda,
Et sale mordaci dulces quaerentia risus.
Illis cura sui cultus, frontisque decorae
Semper erit: tortos in fluctum ponere crines,
Aut vinclis revocare comas et vertice denso
Fingere et appositis caput emutare capillis,
Pomicibusque cavis horrentia membra polire,
Atque odisse virum, sterilesque optare lacertos.
Femineae vestes; nec in usum tegmina plantis,
Sed speciem; fractique placent ad mollia gressus.
Naturae pudet atque habitat sub pectore caeca
Ambitio et _morbum_ virtutis nomine iactant.
Semper amare parum est: cupient et amare videri
(When the Bull tending downwards lifts his head with limbs bent back,
he brings with him in his sixth house the sister Pleiades, his equals
in brilliancy. When these are in the ascendent, there are brought forth
to the light of day such as follow after Bacchus and Venus; and hearts
that wanton at feast and board, and that seek to raise the merry laugh
by biting wit. These will ever be giving thought to their bedizenment
and becoming appearance; to curl the hair and lay it in waving ripples
or else to gather in the locks with circlets and arrange them in a
heavy top-knot, and to alter the head by adding false ringlets; to
polish the shaggy limbs with hollow pumice-stone; yea! and to hate the
very sight of a man, and long for arms without growth of hair. Women’s
robes they wear; the coverings of their feet are less for use than
show; and steps broken in to an effeminate gait are their delight.
Nature they scorn; indeed in their breast there lies a pride they
cannot avow, and they vaunt their disease (vice) under the name of
virtue. Ever to love is a little thing in their eyes; their wish will
be to be seen to love).
_Seneca_, Quaest. nat. bk. VII. ch. 31., Egenus etiam in quo _morbum
suum_ exerceat, legit. (The poor man too chooses one on whom he may
practise his disease (vice).—_Seneca_, Epist. 114. Cum vero magis
vires _morbus_ exedit et in medullas nervosque descendere deliciae.
(But when the disease (vice) has eaten deeper into a man’s vigour, and
its delights penetrated to the very marrow and nerves).—Comp. Epist.
75.—_Cicero_, De finibus I. 18., in Verrem II. 1. 36., Tusc. quaest.
IV. 11.—_Wyttenbach_, in Bibliothec. critic. Pt VIII. p. 73.—_Horace_,
Sat. I. 6. 40., Ut si qui aegrotat quo _morbo_ Barrus, haberi ut cupiat
formosus. (As if one who is sick of the same _disease_ as Barrus, as if
he should long to be considered handsome.) Another passage of the same
author (Odes I. 37. 9.) must be mentioned:
Contaminato cum grege turpium
_Morbo_ virorum.
(With her (Cleopatra’s) herd of foul men stained with disease—vice). It
is taken by _Stark_ as by most of the commentators to mean _castrated_
persons, though strictly speaking it implies nothing more than a
contemptuous circumlocution for Egyptians. The boys that were kept in
the brothels at Rome for purposes of paederastia were for the most
part from Egypt, whence they were imported in flocks. Accordingly
the poet calls the whole _entourage_ of Cleopatra pathics. There can
be no mistake, if only we translate thus: _cum contaminato grege
virorum, morbo turpium_, (with a polluted herd of men, defiled with
disease—vice). In this Horace was all the more justified, because as a
matter of fact Cleopatra did keep cinaedi, as we learn from _Suidas_:
s. v. κίναιδα καὶ κιναιδία· ἠ ἀναισχυντία· ἀπὸ τοῦ κινεῖν τὰ αἰδοῖα. _Ὁ
τῆς Κλεοπάτρας κίναιδος_ Χελιδὼν ἐκαλεῖτο. (under the words κίναιδα
and κίναιδία: shameless practice; from the moving (τὸ κινεῖν of the
genitals. _Cleopatra’s cinaedus_ was called Chelidon. True _Terence_,
Eunuch. I. 2. 87., makes Phaedria say:
Porro _eunuchum_ dixisti velle te,
_Quia solae utuntur his reginae_, repperi,
(I have discovered wherefore you said you wanted a _eunuch_, because
only queens use them) and Donatus observes on the passage that
_reginae_ (queens) stands for _feminae divites_ (rich ladies).
Accordingly just as Eunuchus is used for cinaedus or pathicus, in the
same way cinaedus might very well stand in _Suidas_ for eunuch, and
as a matter of fact the _entourage_ of Cleopatra may have consisted
of actual eunuchs. Still it is Horace’s main point that they were
_pathics_. As to the reason why _reginae_ (queens, rich ladies) kept
_castrati_ (eunuchs) at all, comp. p. 125 above.—The Latin _grex_
(herd) is sufficiently explained by the παίδων ἀγέλας (herds of boys)
in the passages already quoted (p. 131.) from _Tatian_ and _Justin
Martyr_, along side which we may put the μειρακίων ὡραίων ἀγέλαι (herds
of lads in the bloom of youth) of _Clement of Alexandria_, Paedag. bk.
III. ch. 4. The word is used in the same sense by _Seneca_, Epist 95.,
Transeo _puerorum infelicium greges_, quos post transacta convivia
aliae cubiculi contumeliae expectant. Transeo _agmina exoletorum_ per
nationes coloresque descripta. (I pass over the _herds of unhappy
boys_, whom after the feast is done, other affronts of the bed-chamber
await. I pass over the _serried ranks of debauchees_ (cinaedi)
marshalled by nation and complexion.) _Cicero_, Ad Atticum I. 13.,
Concursabant barbatuli iuvenes, totus ille _grex_ Catilinae, (Thither
flocked the youths of the baby beards, all the _herd_ of Catiline’s
friends.) _Petronius_, Sat. ch. 40., Grex agit in scena mimum. (The
common herd plays the mime on the stage.) _Grex_ was used generally
for any crowd of _common_ men.—The use of the word _contaminatus_
(polluted) brings to mind _catamitus_, which bears the sense of
pathic, e. g. in _Cicero_, Philipp. II. 31., _Appuleius_, Metam. I.
p. 107 and especially is used as a nickname for Ganymede. _Plautus_,
Menaechm. I. 2. 34.—_Festus_: Catamitum pro Ganymede dixerunt, qui
fuit Jovis concubinus, (Men said _catamitus_ for Ganymedes, who was
Jupiter’s bed-fellow),—which probably led to the ridiculous idea
being entertained, e.g. by _Scheller_, that the word was derived from
_Ganymedes_ by corruption in the pronunciation! The fact that the
word is metrically a “Paeon tertius”, that is to say the _i_ in the
third syllable is long, might have led us at once to the conclusion
that originally the word was _catamytus_, and derived from the
Greek καταμύσσω (to tear), and so has the same meaning as the Latin
_percisus_ (cut), or else that it stands for καταμίκτος (mixed), and
is connected with καταμίγνυμι (to mix), and so in fact _concubinus_
(sharing the bed), as Festus says! At any rate the passages quoted
above from Cicero and Seneca, which might easily be multiplied, prove
that Stark’s supposition expressed on p. 22., to the effect that
_morbus_ (disease) is used in this sense _only_ in the poets, is
unfounded.
[343] _Menander_, in _Lucian_, Amores ch. 43., says: νόσων χαλεπωτάτη
φθόνος (of _diseases_ the cruellest is envy.) It is used of envy by
Aristophanes, Birds 31. νόσον νοσοῦμεν τὴν ἐναντίαν Σάκᾳ. (we are sick
of the _disease_ that was Saces’ enemy.) _Euripides_, Medea 525.,
γλωσσαλγία αἴσχιστος νόσος (garrulousness, a most shocking _disease_.)
But in a special way νόσος (disease) was used of Love (_Pollux_)
Onomast. Bk. VI. 42., εἰς Ἀφροδίτην νοσῶν. (being sick of Love).
_Eubulus_, in Nannio, quoted by _Athenaeus_, Deipnos. Bk. XIII. ch.
24., says:
μικροῦ πρίασθαι κέρματος τὴν ἡδονήν
καὶ μὴ λαθραίαν Κύπριν (αἰσχίστην _νόσων_
πασῶν) διώκειν, ὕβρεος, οὐ πόθου χάριν.
(To buy pleasure for a small coin, and not pursue secret amours,—most
base of all diseases,—for overmastering lust’s sake and not for love.)
Νόσημα (disease) is used in the same sense in _Lucian_, Amores 3.,
and πάθος (suffering, passion) in many passages in the same Work.
_Plutarch_, Amator. p. 763., καὶ λελάληκε (Μένανδρος) περὶ τοῦ πάθους
φιλοσοφώτερον. (And he—Menander—has talked about the passion more
like a philosopher). The following passage in _Philo_, De specialibus
legibus,—Opera. edit. Mangey, Vol. II. p. 301., is of interest: Ἔχει
μὲν οὖν καὶ ἡ κατὰ φύσιν ἡδονὴ πολλάκις μέμψιν, ὅταν ἀμέτρως καὶ
ἀκορέστως χρῆταί τις αὐτῇ, καθάπερ οἱ ἄπληστοι περὶ ἐδωδὴν, κἂν εἰ
μηδὲν τῶν ἀπηγορευμένων προσφέροιντο· καὶ οἱ φιλογυναίοις συνουσίαις
ἐπιμιμηνότες, καὶ λαγνίστερον προσομιλοῦντες γυναιξὶν οὐκ ἀλλοτρίαις,
ἀλλὰ ταῖς ἐαυτῶν. _Ἡ δὲ μέμψις σώματός ἐστι μᾶλλον ἢ ψυχῆς κατὰ τοὺς
πολλοὺς, πολλὴν μὲν ἔχοντος εἴσω φλόγα, ἣ τὴν παραβληθεῖσαν τροφὴν
ἐξαναλίσκουσα ἑτέραν οὐκ εἰς μακρὰν ἐπιζητεῖ πολλὴν ἰκμάδα, ἧς τὸ
ῥοῶδες διὰ τῶν γενητικῶν ἀποχετεύετο, κνησμοὺς καὶ ὀδαξισμοὺς ἐμποιοῦν
καὶ γαργαλισμοὺς ἀπαύσους_.
(So the gratification even of natural pleasure is often blameworthy,
when it is indulged immoderately and insatiably, just as men who are
insatiably greedy about eating are blameworthy, even though they should
not partake of any forbidden meats. So too men who are madly devoted
to intercourse with women, and go with women lewdly,—not strange women
but their own wives. _And the blame lies rather with the body than with
the mind in most cases, for the body has within it a great flame, which
using up the fuel cast to it, does not for long lack much moisture,
the watery humour of which is drawn off by intercourse with women,
producing ticklings and gnashings with the teeth and unappeasable
itchings._) Immoderate copulation then with a man’s own wife is only
a reproach that concerns the body more than the mind; on the other
hand _Philo_ in the succeeding sentences speaks of those who practise
fornication with _strange_ women as, ἀνίατον νόσον ψυχῆς νοσοῦντας
(sick of an incurable sickness of the soul., _Clement of Alexandria_)
Paedag. bk. II. ch. 10., μικρὰν ἐπιληψίαν τὴν συνουσίαν ὁ Ἀβδηρίτης
ἔλεγε σοφιστής, νόσον ἀνίατον ἡγούμενος. (the sophist of Abdera used
to speak of coition as a miniature epilepsy, deeming it an incurable
disease). _Gellius_, bk. XIX. ch. 2., indeed attributes this expression
to Hippocrates, _Stobaeus_, Florileg. I. 6. De intemperantia, to
Eryximachus.
[344] Eroticus ch. 19. in Plutarch, Opera Moralia, edit. A. G.
Winckelmann, Vol. I. Zürich 1836. large 8vo.
[345] Manetho, Astronom. bk. IV. 486.,
ἐν αἷς _ὕβρις_, οὐ Κύπρις ἄρχει.
(women in whom overmastering insolence, not Love, rules).
[346] _Plutarch_, De capt. util. ex host. p. 88. f., οὐκοῦν μηδὲ μοιχὸν
λοιδορήσῃς, αὐτὸς ὢν παιδομανής. (Therefore you must not reproach even
an adulterer, being yourself a paedomaniac). Comp. _Jacobs_, Animadv.
in Antholog. (Notes on the Anthology), I. II. p. 244. _Athenaeus_, XI.
p. 464.
[347] _Isocrates_, Paneg. 32., ὕβρις παίδων (violence towards—violation
of—boys). _Aeschines_, Timarch. pp. 5. and 26., πιπράσκειν τὸ σῶμα ἐφ’
ὕβρει and ὕβριν τοῦ σώματος (to buy the body for violation, violation
of the body).