διατίθενται οἱ ἐν τοῖς πάθεσιν ὄντες· θυμοὶ γὰρ καὶ ἐπιθυμίαι
ἀφροδισίων καὶ ἔνια τῶν τοιούτων ἐπιδήλως καὶ τὸ σῶμα μεθιστᾶσιν,
ἐνίοις δὲ καὶ _μανίας_ ποιοῦσιν· δῆλον οὖν ὅτι ὁμοίως ἔχειν λεκτέον
τοὺς _ἀκρατεῖς_ τούτοις. cap. 6. αἱ δὲ νοσηματώδεις ἢ ἐξ ἔθους, οἱον
τριχῶν τίλσεις καὶ ὀνύχων τρώξεις, ἔτι δ’ ἀνθράκων καὶ γῆς, πρὸς δὲ
τούτοις ἡ τῶν _ἀφροδισίων τοῖς ἄρρεσιν_· τοῖς μὲν γὰρ φύσει τοῖς δ’ ἐξ
ἔθους συμβαίνουσιν, οἱον τοῖς ὑβριζομένοις ἐκ παίδων· ὅσοις μὲν οὖν
φύσις αἰτία, τούτους μὲν οὐδεὶς ἂν εἴπειεν ἀκρατεῖς, ὥσπερ οὐδὲ τὰς
γυναῖκας, ὅτι οὐκ ὀπυίουσιν ἀλλ’ ὀπυίονται.—πᾶσα γὰρ ὑπερβάλλουσα καὶ
ἀφροσύνη καὶ δειλία καὶ ἀκολασία καὶ χαλεπότης αἱ μὲν θηριώδεις αἱ δὲ
νοσηματώδεις εἰσίν. ch. 8. ἀνάγκη γὰρ τοῦτον μὴ εἰναι μεταμελητικόν,
ὥστ’ ἀνίατος· _ὁ γὰρ ἀμεταμέλητος ἀνίατος_·—ὁ δ’ ἐλλείπων πρὸς ἃ οἱ
πολλοὶ καὶ ἀντιτείνουσι καὶ δύνανται, οὗτος μαλακὸς καὶ τρυφῶν· καὶ
γὰρ ἡ τρυφὴ μαλακία τίς ἐστιν· ὅς ἕλκει τὸ ἱμάτιον, ἵνα μὴ πονήσῃ
τὴν ἀπὸ τοῦ αἴρειν λύπην κ. τ. λ. ... ἀλλ’ εἴ τις πρὸς ἃ οἱ πολλοὶ
δύνανται ἀντέχειν, τούτων ἡττᾶται καὶ μὴ δύναται ἀντιτείνειν, μὴ διὰ
φύσιν τοῦ γένους ἢ διὰ νόσον, οἷον _ἐν τοῖς Σκυθῶν βασιλεῦσιν ἡ μαλακία
διὰ τὸ γένος_, καὶ ὡς τὸ θῆλυ πρὸς τὸ ἄρρεν διέστηκεν· δοκεῖ δὲ καὶ
ὁ παιδιώδης ἀκόλαστος εἶναι, ἔστι δὲ μαλακός.—_ἀκρασίας_ δὲ τὸ μὲν
προπέτεια τὸ δ’ _ἀσθένεια_· οἱ μὲν γὰρ βουλευσάμενοι οὐκ ἐμμένουσιν οἷς
ἐβουλεύσαντο διὰ τὸ _πάθος_, οἱ δὲ διὰ τὸ μὴ βουλεύσασθαι ἄγονται _ὑπὸ
τοῦ πάθους_. (ch. 5., But this is the very condition of people who are
under the influence of passion; for fits of anger and the desires of
sensual pleasures and some such things do unmistakably produce a change
in the condition of the body, and in some cases actually cause madness.
It is clear then that we must regard incontinent people as being in
much the same condition as people so affected, i.e. people asleep or
mad or intoxicated.—ch. 6., Other such states again are the results
of a morbid disposition or of habit, as e.g. the practice of plucking
out one’s hair, or biting one’s nails, or eating cinders and earth,
_or of committing unnatural vice_; for these habits are sometimes
natural,—when a person’s nature is vicious,—and sometimes acquired,
as e.g. by those who are the victims of outrage from childhood. Now
whenever nature is the cause of these habits, nobody would call people
who give way to them incontinent, any more than we should call women
incontinent for being not males, but females.—For all excess whether
of folly, cowardice, incontinence, or savagery is either brutal or
morbid.—ch. 8., for he is necessarily incapable of repentance and
is therefore incurable, as to be incapable of _repentance is to be
incurable_:—If a person gives in where people generally resist and
are capable of resisting, he deserves to be called effeminate and
luxurious; for luxury is a form of effeminacy. Such a person will
let his cloak trail in the mud to avoid the trouble of lifting it
up, etc.—if a person is mastered by things against which most people
succeed in holding out, and is impotent to struggle against them,
unless his impotence is due to hereditary constitution or to disease,
as effeminacy is hereditary in the kings of Scythia, or as a woman is
naturally weaker than a man. But the man addicted to boys would seem
to be incontinent, and is effeminate.—_Incontinence_ assumes sometimes
the form of impetuosity, and at other times that of _weakness_. Some
men deliberate, but _their emotion_ prevents them from abiding by the
result of their deliberation; others again do not deliberate, and are
therefore carried away _by their emotion_).
This passage has been quite misunderstood by _Stark_, loco citato
p. 27, for he has made it too refer to the νοῦσος θήλεια (feminine
disease); in this error indeed _Camerarius_, (Explic. Ethic. Aristot.
Nicomach.—Explanations of Aristotle’s Nicomachean Ethics—Frankfort
1578, 4to., p. 344) whom he cites, had preceded him. _Stark_ says:
Excusat autor eos, qui propter naturae quandam mollitiem et levitatem
vitiorum illecebris resistere nequeant. Haec infirmitas vel ex morbo
procreata vel a sexus differente natura profecta esse potest. Quarum
rationum exempla et _quidem alterius_ _διὰ νόσον_, _Scytharum morbum_,
alterius διὰ φύσιν τοῦ γένους mulierum debilitatem affert. (The author
is excusing such as on account of a certain softness and lightness of
nature cannot resist the allurements of vice. This weakness may have
been either induced by disease, or have sprung from the different
nature of the sexes. Of which cases he gives two examples—_of the one_
διὰ νόσον (_on account of disease_), _the disease of the Scythians_,
of the other διὰ φύσιν τοῦ γένους (on account of congenital nature),
the relative weakness of women). But Aristotle says expressly in the
passage that the μαλακία (softness, effeminacy) of the Scythians,
as well as of a woman, was διὰ γένους (congenital),—that Scythians
equally with women are weakly by birth; while his examples of the
διὰ νόσον (on account of disease) do not come till further on. The
Scythians, he says, like women, are μαλακοί (soft), and the same is
true of the man who practises vices with boys (παιδιώδης); it is a
part of their nature, and so they are not ἀκόλαστοι (“intemperate”),
for the ἀκόλαστος is such a man as cannot owing to disease govern
himself (ἀκρασία, ἀσθενεία, διὰ τὸ πάθος—incontinence, weakness,
owing to passion). Thus the question cannot possibly be here of the
νοῦσος θήλεια (feminine disease), but merely of a weakly, effeminate
mode of life; and this is properly speaking μαλακία, while the vice
of the pathic is called μαλθακία,—but the two words were constantly
interchanged, and thus a part of the blame for the mistake may very
well lie with the transcribers. A Pathic is habitually μαλακός, but
the μαλακὸς is not necessarily also a Pathic. Hence it might very
probably be right to read, as Aspasius and other editors have actually
done, Περσῶν for Σκυθῶν (kings _of the Persians_ for kings _of the
Scythians_), even though the MSS. show no variants; and indeed to
confirm this one might bring forward the trailing of the cloak (ὃς
ἕλκει τὸ ἱμάτιον—the man who trails his cloak) which is mentioned
as an example, and which was, as is well known, a fashion among the
Persians.—ch. 10., οὐ γὰρ πᾶς ὁ δι’ ἡδονήν τι πράττων οὔτ’ ἀκόλαστος
οὔτε φαῦλος οὔτ’ ἀκρατής, ἀλλ’ ὁ δι’ αἰσχράν. (For not every man that
does a thing for pleasure is “intemperate” or base or incontinent, but
he that does it for _disgraceful_ pleasure).
[349] _Cicero_, De Divinat. I. 38., Aristoteles quidem eos etiam,
qui valetudinis vitio furerent et melancholici dicerentur, censebat
habere aliquid in animis praesagiens atque divinum. (Aristotle indeed
considered that such men as were mad in consequence of ill-health and
were called “melancholics”, also possessed in their minds somewhat of
the prophetic and divine).
[350] _Aristotle_, Nicomach. Ethics VII. ch. 11., ὁ μὲν γὰρ ἀκρατὴς
οὐκ ἐμμένει τῷ λόγῳ διὰ τὸ μᾶλλον. ch. 12. ἔτι ἐμπόδιον τῷ φρονεῖν
αἱ ἡδοναὶ, καὶ ὅσῳ μᾶλλον χαίρει, μᾶλλον, οἷον τὴν τῶν ἀφροδισίων
οὐδένα γὰρ ἂν δύνασθαι νοῆσαί τι ἐν αὐτῇ.... ἔτι παιδία καὶ θηρία
διώκει τὰς ἡδονάς. (For the reason why the incontinent person does
not abide by reason lies in an excess.—ch. 12., Pleasures too are an
impediment to thoughtfulness, and the greater the pleasure, the greater
the impediment, as e.g. the pleasure of love, for thought is out of
the question, while it lasts.... And lastly children and brute beasts
pursue pleasure).
[351] So _Quintilian_, Declam. III., says: Siculi in tantum vitio
regnant, ut obscoenis cupiditatibus natura cesserit, ut pollutis _in
femineam_ usque _patientiam_ maribus incurrat iam libido in sexum suum.
(The Sicilians are so predominant in vice, that Nature has ceased to
satisfy their fool lusts,—that males are debauched to _a feminine
passivity_ (to suffer treatment proper to women), and men fall back for
the gratification of their concupiscence on their own sex).
_Seneca_, Epist. 95., Libidine vero ne maribus quidem cedunt, _pati
natae_. (In concupiscence they yield not even to males, _though born to
the_ passive part).
[352] Nonne vehementissime admiraretur, si quisquam non gratissimum
munus arbitraretur, virum se natum, sed depravato naturae beneficio
in _mulierem convertere se_ properasset. (Should one not marvel
exceedingly, if any man should fail to hold it a most excellent
privilege to have been born a man, but should rather, degrading the
gift of nature, have hasted _to turn himself into a woman_) says
_Rutilius Lupus_, De figur. sentent. bk. II. Speaking of men who use
unguents, _Clement of Alexandria_, Paedag. bk. II. ch. 8. p. 177.,
says, ἀνδρωνῖτιν ἐκθηλύνουσιν and τὰ γενικὰ ἐκθηλύνειν (they womanize
their manhood, to womanize their sex). Similarly, though with a
different reference, _Clearchus_ says of the Lydians, τέλος, τὰς ψυχὰς
ἄποθηλυνθεντες ἦλλαξάντο τὸν τῶν γυναικῶν βίον. (in fine, having become
womanized in their souls, they adopted the mode of life of women).
_Athenaeus_, Deipnos. XII. p. 516.
[353] Hence paederastia is called also πασχητιασμός (practice of
_passive_ lust) in _Lucian_, Gallus 32. _Clement of Alexandria_,
Paedag. bk. II. ch. 10. _Eustathius_, Comment. in Hexameron. p. 38.
Also the verb πασχητιάω (to indulge in passive lust) is found in
_Lucian_, Amor. 26., in this sense. The same is excellently expressed
by an anonymous poet in the Greek Anthology. bk. II. tit. 5. No. 2.,
Ἀνέρας ἠρνήσαντο, καὶ οὐκ ἐγένοντο γυναῖκες·
Οὔτ’ ἄνδρες γεγάασιν, ἐπεὶ πάθων ἔργα γυναικῶν,
Οὐδὲ γυναῖκες ἔασιν, ἐπεὶ φύσιν ἔλλαχον ἀνδρῶν.
Ἀνέρες εἰσὶ γυναιξὶ καὶ ἀνδράσιν εἰσὶ γυναῖκες.
(They refused to be men, and failed to become women. They are no men,
for they endure the tasks of women, nor yet are they women, for they
inherited at birth the nature of men. Men are they to women, and women
to men).
In _Aeschines_, Orat. in Timarch., edit. Reiske p. 128., the pathic
Timarchus is called the γυνὴ (woman, wife) of Hegesander, his violator:
θαυμασάντων δὲ ὑμῶν, πῶς ἀνὴρ καὶ γυνὴ, καὶ τίς ὁ λόγος, εἶπε μικρὸν
διαλιπών· ἀγνοεῖτε, ἔφη, ὅ, τι λέγω· ὁ μὲν ἀνὴρ ἐστὶν Ἡγήσανδρος
ἐκεῖνος νυνὶ, ἔφη, πρότερον δ’ ἦν καὶ αὐτὸς Λεωδάμαντος _γυνὴ· ἡ δὲ
γυνὴ_ Τίμαρχος οὑτοσίν. (And when you wondered how he could be man
and woman, and what the phrase meant, he replied after a moment’s
pause. You don’t understand, he cried, what I mean. The husband is
Hegesander yonder, he went on, now; but once Hegesander himself was
_wife_ of Leodamas; and the _wife_ of Hegesander is Timarchus here).
_St. Amphilochius_, who lived under Theodosius, says in his “Epistola
iambica ad Seleucum” (Letter in iambic verse to Seleucus) vv. 90-99.,
ἄλλοι δ’ ἐκείνων ἔθνος ἀθλιώτατον,
τῶν ἀῤῥένων τὴν δόξαν ἐξορχούμενον,
μελῶν λιγυσμοῖς συγκατακλῶντες φύσιν.
ἄνδρες, γυναῖκες ἄῤῥενες, θηλυδρίαι.
Οὐκ ἄνδρες, οὐ γυναῖκες, ἀψευδεῖ λόγῳ.
Τὸ μὲν γὰρ οὐ μένουσι, τὸ δ’ οὐκ ἔφθασαν,
Ὃ μὲν γὰρ εἰσὶν οὐ μένουσι τῷ τρόπῳ,
ὃ δ’ αὖ κακῶς θέλουσιν, οὐκ εἰσὶν φύσει.
Ἀσωτίας αἴνιγμα καὶ γρίφος παθῶν.
ἄνδρες γυναιξὶ καὶ γυναῖκες ἀνδράσιν.
(Others of them belong to that most miserable tribe that dances away
their repute as man, breaking down their nature to the shrill tones of
songs,—men that are male women, womanish men. Not men and not women
are they in very truth. For the one sex they will not keep, the other
they have not gained; for what they really are they remain not, such is
their fashion, and what they foully long to be, that they are not, such
is their nature. An enigma of uncleanness, and a riddle of lust. Men
they are to women, and women to men).
Comp. _Barth_, Adversar. bk. XLIII. ch. 21. p. 1968., and the
expression θήλεια Φιλόξενος (a feminine Philoxenus) quoted p. 169
above. The Romans also used their word _femina_ (woman, wife) in the
same way; as may be gathered from _Ausonius_, Epigr. LXIX.—In eum qui
muliebria patiebatur (On one who suffered himself to be treated as a
woman), where we read at the end:
Nolo tamen veteris documenta arcessere famae.
Ecce ego sum factus _femina_ de puero.
(Yet I need not call up instances from ancient legend. Lo! I myself
have become _a woman_, who was erst a boy).
_Petronius_, Satir. 75, femina ipse mei domini fui.—I myself (masc.)
was my master’s _wife_. Justin, Hist. Philipp. I. 3. _Curtius_, III. 10.
[354] Comp. _Epictetus_, Dissertat. I. 16. 10., and Upton on the
passage.
[355] _Clement of Alexandria_, Paedag. bk. III. ch. 3., Εἰς τοσοῦτον δὲ
ἄρα ἐλήλακεν ἡ χλιδὴ ὡς μὴ τὸ θῆλυ μόνον _νοσεῖν_ περὶ τὴν κενοσπουδίαν
ταύτην, ἀλλὰ καὶ τοὺς ἄνδρας ζηλοῦν τὴν _νόσον_· μὴ γὰρ καθαρεύοντες
καλλωπισμοῦ, _οὐχ ὑγιαίνουσιν_. πρὸς δὲ _τὸ μαλθακώτερον_ ἀποκλίνοντες,
γυναικίζονται, κουρὰς μὲν ἀγεννεῖς, καὶ πορνικὰς ἀποκειρόμενοι· χλανίσι
δὲ διαφανέσι περιπεπεμμένοι, καὶ μαστίχην τρώγοντες, ὄζοντες μύρου.
Τί ἄν τις φαίη, τούτους ἰδών; ἀτεχνῶς καθάπερ μετωποσκόπος, ἐκ τοῦ
σχήματος αὐτοὺς καταμαντεύεται, μοιχούς τε καὶ _ἀνδρογύνους, ἀμφοτέραν
Ἀφροδίτην θηρωμένους_· μισότριχας, ἄτριχας· τὸ ἄνθος τὸ ἀνδρικὸν
μυσαττομένους· τὰς κόμας δὲ ὥσπερ αἱ γυναῖκες κοσμουμένους.... Διὰ
τούτους γοῦν πληρεῖς αἱ πόλεις πιττούντων, ξηρούντων, παρατιλλόντων
τοὺς _θηλυδρίας_ τούτους· ἐργαστήρια δὲ κατεσκεύασται καὶ ἀνέῳκται
πάντῃ· καὶ τεχνῖται τῆς ἑταιρικῆς ταύτης πορνείας, συχνὸν ἐμπολῶσιν
ἀργύριον ἐμφανῶς, οἱ σφὰς καταπιττοῦσιν· καὶ τὰς τρίχας τοῖς ἀνασπῶσι
πάντα τρόπον περιέχουσιν· οὐδὲν αἰσχυνόμενοι τοὺς ὁρῶντας, οὐδὲ τοὺς
παριόντας, ἀλλ’ _οὐδὲ ἑαυτοὺς ἄνδρας ὄντας_. (To such a height then
has wanton luxury advanced, that not merely the female sex is _sick_
with this eagerness after frivolities, but even men are eager after
the _disease_; for indeed none being free from love of self-adornment,
they are not _free from disease_. But giving way to effeminacy, they
play at being women, cutting the hair in ignoble and meretricious
fashion; decked out too in transparent robes, chewing mastich-gum and
scented with myrrh. What should a man say, on seeing them? Why! exactly
like a phrenologist, he divines them from their look as adulterers
and _men-women, such as hunt after both kinds of Love_,—abhorrers
of hair, hairless men, that loathe the bloom of manhood,—men that
dress their locks like women.—For these men’s needs cities are full
of such as apply pitch-ointments, sear and pluck out the hairs of
these _effeminates_. For this purpose shops are established and open
everywhere; and artistes of this meretricious harlotry earn many a fee
openly, the artistes that lay on the pitch-ointments for them. And to
those that pluck out their hairs they offer every facility, feeling no
shame of spectators nor of passers-by, nay! _nor even of themselves
that are no men_).
[356] Clement of Alexandria, Paedagog., bk. III. ch. 5., δι’ ἀλαζονείαν
περιττὴν, μάλιστα δὲ τὴν αὐτεξούσιον ἀπαιδευσίαν, καθ’ ἣν κατηγοροῦσιν
ἀνάνδρων ἀνδρῶν, πρὸς γυναικῶν κεκρατημένων, ἀποδεικνύμεναι. (Known
by their excessive chicanerie, and particularly that voluntary
indiscipline of character, whereof they accuse womanish men that are
mastered by women).
[357] “Besides haemorrhoidal swellings are a very usual symptom with
these unhappy sufferers; and _when the evil has reached its highest
development, the power of erection in the male member is completely
lost, the scrotum entirely relaxed and the testicles flaccid_,” _C. L.
Klose_ in Ersch und Gruber, Encyclopädie: Article, Paederastia, Sect.
III Vol. 9. p. 148. In fact it is the usual practice of the paederast
to elicit the pathic’s semen at the same time by using the hand!
[358] περὶ ὕψους, ch. 28., Καὶ τὸ ἀμίμητον ἐκεῖνο τοῦ Ἡροδότου, τῶν δὲ
Σκυθέων τοῖς συλήσασι τὸ ἱερὸν ἐνέβαλεν ἡ θεὸς _θήλειαν νοῦσον_. (And
that inimitable phrase of Herodotus’, “and on such of the Scythians as
plundered her temple the goddess inflicted _feminine disease_.”)
[359] De figuris, edit. J. Fr. Boissonade. London 1818. 8vo., ch. 35
pp. 56 sqq., Περίφρασις δ’ ἔστιν ὅταν τῆς ἁπλῆς καὶ εὐθεῖας γινομένης
ἑρμενείας εὐτελοῦς οὔσης, μεταβαλλόντες, κόσμου ἕνεκα ἢ πάθους, ἢ
μεγαλοπρεπείας, ἄλλοις ὀνόμασι, καὶ πλείοσι τῶν κυρίων καὶ ἀναγκαίων,
τὸ πρᾶγμα ἑρμηνεύσωμεν· οἷον ἐστὶ—παρὰ δὲ Ἡροδότῳ, ἐνέσκηψεν _ἡ θεὸς
θήλειαν νόσον, ἀντὶ τοῦ ἐποίησεν ἀνδρογύνους ἢ κατεαγότας_. (for
translation see text above). The Greek word κατεαγότας (broken,
enervated) corresponds to the Latin _percisus_. The Romans undoubtedly
used _effeminatus_ (effeminate) as synonymous with _cinaedus_,
as is shown by a passage in _Seneca_, De benefic., bk. VII. ch.
25., Aristippus aliquando delectatus unguento, male, inquit, istis
_effeminatis_ eveniat, qui rem tam bellam infamaverunt. (On one
occasion Aristippus being much pleased with a certain perfume, said:
Confound those vile _effeminates_, who have made so fine a delicacy
infamous). This is obviously a free translation of the Greek words as
they stand in _Diogenes Laertius_, Vita Aristippi, bk. II. ch. 8. note
4.,—and in _Clement of Alexandria_, Paedag., bk. II. ch. 8. p. 279.,
Ἀρίστιππος γοῦν ὁ φιλόσοφος, χρισάμενος μύρῳ, κακοὺς κακῶς ἀπολωλέναι
χρῆναι τοὺς κιναίδους ἔφασκεν, τοῦ μύρου τὴν ὠφέλειαν εἰς λοιδορίαν
διαβεβληκότας. (Now Aristippus the philosopher, after he had anointed
himself with myrrh, said, foully should the foul cinaedi perish,
because they have brought into disrepute that excellent creature
myrrh.).
[360] Bk. IV. ch. 67.
[361] Perhaps it is from this that Bacchus gets his secondary title of
_Attis_. _Clement of Alexandria_, Ad Gentes, p. 12, says, δι’ ἣν αἰτίαν
οὐκ ἀπεικότως τὸν Διόνυσόν τινες Ἄττιν προσαγορεύεσθαι θέλουσιν,
αἰδοίων ἐστερημένον. (For which reason some maintain, and not without
probability, that Dionysus is called Attis, as being deprived of the
genital organs). According to the Scholiast to _Lucian_, De Dea Syra,
ch. 16, Dionysus was roaming about in the search for his mother Semelé,
when he came upon Polyymnus, and the latter promised to reveal his
mother’s place of abode, if he would practise paederastia with him.
This he did, and Polyymnus accompanied him to Lerna, where Semelé
would seem to have been, and died there. Mourning the death of his
paederast, Dionysus hewed out of fig-tree wood private parts of wood,
and carried them about with him constantly in memory of Polyymnus. For
this reason Dionysus is worshipped with Phallic emblems. (λυπηθεὶς δὲ
ὁ Διόνυσος, ὅτε ὁ ἑραστὴς αὐτοῦ ἔθνησκε, αἰδοῖον ξύλινον ἐκ συκίνου
ξύλου πελεκήσας, κατεῖχεν ἀεὶ πρὸς μνήμην τοῦ Πολυύμνου· διὰ ταύτην
τὴν αἰτίαν τοῖς φαλλοῖς τιμῶσιν τὸν Διόνυσον.) The story is related
at greater length by _Clement of Alexandria_, Cohortat. ad Gentes,
p. 22; but he calls the lover Prosymnus (as does _Arnobius_, bk. V.
27. Comp. Tzetzes, in Lycophron., 213), and actually makes Bacchus
practise _Onania postica_ (Masturbation by the posterior), for he
says: ἀφοσιούμενος τῷ ἐραστῇ ὁ Διόνυσος, ἐπὶ τὸ μνημεῖον ὁρμᾷ, καὶ
_πασχητιᾷ_· κλάδον οὖν συκῆς, ὡς ἔτυχεν, ἐκτεμνὼν ἀνδρείου μορίου
σκευάζεται τρόπον· _ἐφέζεταί τε τῷ κλάδῳ_, τὴν ὑπόχεσιν ἐκτελῶν
τῷ νεκρῷ ὑπόμνημα τοῦ πάθους τούτου μυστικὸν· φαλλοὶ κατὰ πόλεις
ἀνίστανται Διονύσῳ. (Dionysus by way of performing due service to his
lover’s memory, hastens to his tomb, and proceeds to _practise passive
lust_. So cutting down the branch of a fig-tree, he fashions it to
a semblance of a man’s member; and then he _mounts the branch in a
sitting posture_, fulfilling his promise to the dead man,—a mystic
memorial of his pathic loves. Phalli are set up in Cities in honour of
Dionysus). In Arnobius, loco citato, we read that Dionysus: Ficorum ex
arbore ramum validissimum praeferens dolat, runcinat, levigat et humani
penis fabricatur in speciem: figit super aggerem tumuli, et postica ex
parte nudatus, accedit, subdit, insidit. Lascivia deinde luxuriantis
assumpta, huc atque illuc clunes torquet et meditatur ab ligno pati,
quod iam dudum in veritate promiserat.—(Bringing with him a sturdy
branch of a fig-tree, hews, planes and smoothes it, and fashions it
into the shape of a man’s penis; then he fixes it upright on the mound
of the tomb, and stripping his posteriors, advances, mounts, and sits
down on it. Then imitating the lascivious motions of a wanton in the
act, writhes his buttocks this way and that, and imagines himself to be
receiving from the wooden member the treatment which he had long ago
promised in reality). Similarly we read in _Petronius_, Sat., Profert
Enothea _scorteum fascinum_ quod ut oleo et minuto pipere atque urticae
trito circumdedit semine, paulatim coepit inserere ano meo. (Enothea
produces a _man’s member made of leather_, which first of all she
covered with oil and ground pepper and pounded nettle-seed, and then
began by degrees to push it up my anus). Now too we shall be able to
explain to our satisfaction what is the meaning of the phrase συκίνη
ἐπικουρία ἐπὶ τῶν ἀσθενῶν (_fig-wood_ succour,—said of weak allies),
which is mentioned by _Suidas_ under the word ὄλισβος (artificial
member), and for which in the passage quoted above _Aristophanes_
substitutes σκυτίνη ’πικουρία (_leathern_ succour). On this the
Scholiast observes: σκυτίνην ἐπικουρίαν καλεῖ τὴν σκυτίνην βοήθειον,
εἴτε τὴν δερματίνην βοήθειαν, τὴν πληροῦσαν ἐπιθυμίαν ἀντὶ τῶν ἀνδρῶν·
τοῦτο δὲ ποιοῦσιν αἱ ἀκόλαστοι γυναῖκες· σκυτίνην δὲ ἐπικουρίαν λέγει,
παρὰ τὴν παροιμίαν· Συκίνη ἐπικουρία· ἐπὶ τῶν ἀσθενῶν βοηθημάτων καὶ
ἴσως ἐνταῦθα γραπτέον, συκίνη ἀντὶ τοῦ σκυτίνη. (_leathern succour_: so
Aristophanes calls the leathern help, or help of hide, the instrument
that satisfies (women’s) longings in default of men. This is a practice
that incontinent women follow. He says leathern (σκυτίνη), succour
playing on the proverb, “Fig-wood (συκίνη) succour”, said of weak
efforts at assistance. Possibly we should read συκίνη (of fig-wood)
for σκυτίνη (of leather) here. Again: _σκυτάλαι_· στρογγύλα καὶ λεῖα
ξύλα.—_σκυτάλη_· βακτηρία ἀκροπαχής (batons: rounded and polished
staves)—(baton: a blunt-pointed staff) in _Suidas_, and the passage in
Aristophanes, τοῦτ’ ἔστ’ ἐκεῖνο τῶν σκυτάλων, ὧν πέρδετο (this is the
particular baton that made him break wind), which _Suidas_, under the
word σκυτάλον (baton) has obviously misunderstood, just as much as the
Scholiast has. For in all these passages it is the _Priapus ficulnus_
(Priapus of fig-wood), also well-known to the Romans, that we must
understand to be intended. Apposite in this connection is Horace’s
(Sat I. 8. 1.), Olim truncus eram, inutile lignum (Once the trunk of a
fig-tree was I, a useless log,)—on which the commentators have wasted a
host of extraordinary interpretations.
[362] Symposion, p. 189., _ἀνδρόγυνον_ γὰρ ἓν τότε μὲν ἦν καὶ εἶδος,
_καὶ ὄνομα, ἐξ ἀμφοτέρων κοινὸν τοῦ τε ἄῤῥενος καὶ θήλεος_. (For then
there was a third, a man-woman, sex, in form as well as in name,
commingled of both sexes, the male and the female.) Plainer still is
this passage from _Lucian_, Amores 28., πᾶσα δὲ ἡμῶν ἡ γυναικωνῖτις
ἔστω Φιλαινὶς, _ἀνδρογύνους ἔρωτας_ ἀσχημονοῦσα. καὶ πόσῳ κρεῖττον
εἰς ἄῤῥενα τρυφὴν βιάζεσθαι γυναῖκα ἢ τὸ γενναῖον ἀνδρῶν εἰς γυναῖκα
θηλύνεσθαι· (And let all our women’s apartments be Philaenis, foully
indulging in male-female loves. And how much better it were that
a woman should trespass on male wantonness than that the noble
manliness of men should be effeminated and made womanish.) _Clement
of Alexandria_, Paedag., bk. II. ch. 10., ἐντεῦθεν συμφανὲς ἡμῖν
ὁμολογουμένως παραιτεῖσθαι δεῖν τὰς ἀῤῥενομιξίας, καὶ τὰς ἀκράτους
σπορὰς καὶ κατόπιν εὐνὰς καὶ τὰς ἀσυμφύεις _ἀνδρογύνους κοινωνίας_.
(Hence it is manifest we ought avowedly to deprecate intercourse with
males and inordinate embraces and copulation behind and unnatural
_unions of men-women_.) A little further on the same author says, αἱ
δολεραὶ γυναῖκες καὶ _τῶν ἀνδρῶν οἱ γυναικώδεις_. (deceitful women
and the _womanish kind_ of men,) and speaks of θηλυδριώδης ἐπιθυμία
(effeminate lustfulness). A résumé of pretty nearly all words of
this class is given by _Suidas_, s. v. Ἄῤῥεν καὶ Ἀῤῥενικῶς. Καὶ
ἡμίανδρος καὶ ἡμιγύναιξ καὶ διγενὴς καὶ θηλυδρίας, καὶ ἑρμαφρόδιτος,
καὶ ἴθρις, οὗ ἰσχὺς τεθέρισται· καὶ ἀῤῥενωπὸς, ὁ ἀνδρόγυνος· καὶ ὁ
ἀνδρεῖος· ὁ στεῤῥὸς· λέγουσι δ’ οὕτω τὰ μὲν ἄλλα γύνιδας, ἔχοντας δέ
τι ἀνδρόμορφον. Ἱππῶναξ δὲ, ἡμίανδρον, τὸν οἷον ἡμιγύναικα· λέγεται
δὲ καὶ ἀπόκοπος, καὶ βάκηλος [βάτταλος] καὶ ἀνδρόγυνος, καὶ Γάλλος,
καὶ γύννις, καὶ Ἄττις καὶ εύνουχώδης. (under the words Ἄῤῥεν and
ἀῤῥενικῶς (masculine, masculinely): Semi-man, semi-woman, double-sexed,
womanish man, hermaphrodite, eunuch—one whose virility has been cut;
masculine-looking, the man-woman,—also the manly, the strong, man. By
such names are signified effeminate men that yet have some look of men.
Hipponax also uses in this sense semi-man, and its synonym semi-woman.
Such a one is called also castrated, eunuch (pathic), man-woman,
Gallus—eunuch-priest of Cybelé, Attis, eunuch-like.) The same holds
good of the word εὐνοῦχος (eunuch), which by no means signifies only
actual castrated eunuchs. Thus _Clement of Alexandria_, Paedagog.,
bk. III. ch. 4., says, εὐνοῦχος δὲ ἀληθὴς, οὐχ ὁ μὴ δυνάμενος, ἀλλ’ ὁ
μὴ βουλόμενος φιληδεῖν· ... εὐνοῦχοι πολλοὶ, καὶ οὗτοι μαστροποὶ τῷ
ἀξιοπίστῳ τοῦ μὴ δύνασθαι φιληδεῖν, τοῖς εἰς ἡδονὰς ἐθέλουσι ῥαθυμεῖν
ἀνυπόπτως διακονούμενοι. (But the true eunuch is not he that cannot,
but he that will not, love.... Many eunuchs, and these serving as
pandars, by reason of the certainty that they cannot love, to such as
are fain to indulge in secure pleasures without suspicion.)
[363] Oneirocritica., bk. V. ch. 65., Ἔδοξέ τις τὸ αἰδοῖον αὐτοῦ ἄχρις
ἄκρας τῆς κορώνης τετριχῶσθαι, καὶ λάσιον εἶναι πυκνῶν πάνυ τριχῶν
αἰφνίδιον φυεισῶν· ἀποπεφασμένος κίναιδος ἐγένετο πάσῃ μὲν ἀκολάστῳ
χρησάμενος ἡδονῇ, _θηλυδρίας ὢν καὶ ἀνδρόγυνος_, μόνῳ δὲ τῷ αἰδοίῳ κατὰ
νόμον ἀνδρῶν μὴ χρώμενος. Τοιγαροῦν οὕτως ἤδη ἀργὸν ἦν αὐτῷ τὸ μέρος
ἐκεῖνο, ὡς διὰ τὸ μὴ τρίβεσθαι πρὸς ἕτερον σῶμα καὶ τρίχας ἐκφύσαι.
(for translation see text above).