Γάλλους ὁρᾶν ἔδοξέ τις· ἐνόσησεν αὐτῷ τὸ αἰδοῖον. Τὸ μὲν πρῶτον διὰ
τὸ ὄνομα οὕτως ἀπέβη, τὸ δὲ δεύτερον διὰ τὸ συμβεβηκὸς τοῖς ὁρωμένοις.
Καί τοι καὶ τὸ κωμῳδεῖν οἰσθα ὃ σημαίνει, καὶ τὸ Γάλλους ὁρᾶν. Μέμνησο
δὲ, ὅτι, εἴτε κωμῳδεῖν, εἴτε τραγῳδεῖν ὑπολάβοι τις, καὶ μνημονεύει,
κατά τὴν ὑπόθεσιν τοῦ δράματος κρίνεται καὶ τὰ ἀποτελέσματα. (for
translation see text above). The signification of κωμῳδεῖν and
τραγῳδεῖν (to represent Comedy, Tragedy) is given by _Artemidorus_,
bk. I. ch. 56. As to the _Galli_ comp. bk. II. 69. In bk. II. ch. 12.
we read: Ὕαινα δὲ γυναῖκα σημαίνει _ἀνδρόγυνον_ ἢ φαρμακίδα, καὶ ἄνδρα
κίναιδον οὐκ εὐγνώμονα. (Hyaena signifies a woman that is _male-female_
or a sorceress, and a man that is a cinaedus without moderation). It
was a widespread belief amongst the Ancients that the hyaena was at
one time a male and at another a female (comp. _Aelian_, Hist. anim.,
I. 25. _Horapollo_, Hieroglyph., II. 65. _Ovid_, Metamorph., Bk. XV.
Fab. 38. _Tertullian_, De Pallio, ch. 3.). As early however as the time
of _Aristotle_ it had been declared a fable by him, Hist. anim., Bk.
VI. ch. 32., and _Clement of Alexandria_ says the same, Paedagog., II.
9. Yet the idea was still cherished at the beginning of the present
Century at the Cape of Good Hope, see _Corn. de Jong_, “Reise nach dem
Vorgebirge der Guten Hoffnung,” (Voyage to the Cape of Good Hope).
Hamburg 1803. Pt I. Letter 6. _Clement of Alexandria_, Paedagog., bk.
II. ch. 9., tells a still more remarkable tale of the hare, καὶ τὸν
μὲν λαγῶν κατ’ ἔτεος πλεονεκτεῖν φασὶ τὴν ἀφόδευσιν, εἰς ἀριθμοὺς οἱς
βεβίωκεν ἔτεσιν ἴσχοντα τρυπάς· ταύτῃ ἄρα τὴν κώλυσιν τῆς ἐδωδῆς τοῦ
λαγὼ, παιδεραστίας ἐμφαίνειν ἀποτροπὴν. (Moreover it is said that the
hare gets every year fresh means of voiding its excrement, having holes
corresponding to the number of years it has lived; and that for this
reason the prohibition against eating hare appears to be a dissuasion
from paederastia). This is confirmed by St. Barnabas, Epist., ch. 10.
and by _Pliny_, Hist. Nat., VIII. 55. To this fable also we must look
for an explanation of the proverbial saying δασύπους κρεῶν ἐπιθυμεῖ
(puss longs for flesh-meats), and Lepus tute es, et pulmentum quaeris?
(Are _you_ a hare, and look for condiments?) in _Terence_, Eunuch.,
III. 36. Possibly too the κύων τεῦτλα οὐ τρώγει (dog does not gnaw
pot-herbs) of Diogenes has a connection with the same notion,—Diogenes
Laertius, VI. 2. 6. So _Strato_ in the distich (_Greek Anthology_ bk.
I. tit. 72. No. 6.):
Ἔστι Δράκων τὶς ἔφηβος, ἄγαν καλὸς· ἀλλὰ δράκων ὢν
Πῶς εἰς τὴν τρώγλην ἄλλον _ὄφιν δέχεται_;
(A certain youth there is, Draco (serpent) by name, very fair to see;
but being a serpent, how comes it he _takes another snake_ into his
hole?) _Aristophanes_, Eccles., 904., κἀπὶ τῆς κλίνης _ὄφιν_ εὕροις,
(and on your bed may you find a _snake_), on which the Scholiast
comments ὄφις—λαμβάνεται ἀντὶ τοῦ αἰδοίου οὐ τεταμένου δηλαδὴ, ἀλλ’
ἀνειμένου. (ὄφις—snake: to be taken as meaning the privy member,—not
erect that is, but relaxed). So in the _Priapeia_, LXXXIII. 33., we
find: licebit aeger, _angue_ lentior (will be reckoned as sick, slacker
than a snake).
[365] _Clement of Alexandria_, Paedagog., Bk. II. ch. 10., οὐδὲ τῶν
κατεαγότων, τούτων δὴ τῶν τὴν κιναιδίαν τὴν ἄφωνον ἐπὶ τὰς σκηνὰς
μετιόντων ὀρχηστῶν ἀποῤῥέουσαν εἰς τοσοῦτον ὕβρεως τὴν ἐσθῆτα
περιορώντων. (nor yet of the debauchees, those dancers I mean that
bring onto the stage cinaedia in pantomime, and suffer their costume to
flow loosely to such a degree of indecency).
[366] _Naumann_ (Schmidt’s Jahrbuch 1837. Vol. 13. p. 100.) says:
Ἐναρέες, probably a Scythian word, calls to mind the dwarf _Anar_ or
_Onar_ in the old Northern Mythology,—a eunuch in a sort, but who
was nevertheless reverenced as father-in-law of Odin. (_J. Grimm_,
“Deutsche Mythologie” (German Mythology). Göttingen 1835. p. 424).
With this Hippocrates’ statement would agree, according to which these
eunuchs were regarded by their countrymen with a reverence almost as
if they had been gods.—As to this, first observe that it yet remains
to be proved that the Scythian language belongs to the Indo-Germanic
family, secondly that with Onar or Anar there is no question at all
of a _non-man_ or actual _eunuch_, for Anar _begat a daughter on
Notta_. This daughter, Jördh, was wife of Odin, making Anar Odin’s
father-in-law.
[367] Such a corruption of the word on the part of Herodotus is all the
more likely, as it is clearly established by modern investigations (as
indeed _Heyne_, loco citato, maintained long ago) that he never was in
Scythia proper. Comp. _Herodoti Musae_, edit. _J. Ch. F. Baehr_, Vol.
IV. Leipzig 1835., p. 395., and Vol. I. p. 455. _C. G. L. Heyse_,
De Herodoti vita et intineribus Diss. (Dissertation on the Life and
Journeys of Herodotus). Berlin 1826. 8vo. p. 104.
[368] Deipnos., bk. XII. p. 530 D.
[369] _Hesychius does_ give the word ἀνάρσιοι, and explains it
by ἀνάρμοστοι πολέμιοι· ἀπὸ τοῦ μὴ συνηρμοσθῆναι τοῖς ἤθεσιν.
(incompatible foes: from their not being _compatible in character
and disposition_). Plutarch, περὶ τῆς ἐν Τιμαίῳ ψυχογονίας (On the
Generation of the Soul in Plato’s “Timaeus”) near the end says: οἱ
ποιηταὶ καλοῦσιν _ἀναρσίους_ τοὺς ἐχθροὺς καὶ τοὺς πολεμίους, ὡς
ἀναρμοστίαν τὴν διαφορὰν οὖσαν. (the poets call _incompatible_ such
as are hostile and at enmity, the difference being irreconcileable).
_Zonaras_, Lexicon, writes: s. v. _ἀνάρσιοι_· ἐχθροί· _ἀδικοί_·
ἀνάρμοστοι. (under the word ἀνάρσιοι—incompatible: hostile;
_unjust_; irreconcileable). Similarly the Etymologicum Magnum; s.
v. _ἀνάρσιοι_· ἀδικοὶ, ἐχθροί.—ὁ ἀνάρμοστος καὶ ἀσύμφωνος· Ὦρος·
πολέμιος, _ὑβριστής_· καὶ _ἄναρσις_· νεῖκος, πόλεμος. (under the word
ἀνάρσιοι—incompatible: _unjust_, hostile,—one that is irreconcileable,
discordant. Orus (the Grammarian) gives: enemy, _overbearing_ man;
also _ἄναρσις_,—incompatibility: strife, war). According to this we
might very well read for ἐναρέες ἀνάρσιοι; for the Temple-robbers had
been ἄδικοι and ὑβρισταὶ (unjust, overbearing), and were further known
as pathics—whose vice was ἀδικία and ὕβρις (injustice, overbearing
violence), as we have seen again and again. Another point is that
_Homer_, Iliad XXIV. 365., Odyssey X. 459., uses the expression
ἀνάρσιοι in the sense of ὑβρισταὶ, ἄδικοι (overbearing, unjust men),
and this fact was always likely to be of weight with Herodotus, even
when he was translating a foreign word. Inasmuch as the word ἀνάρσιοι
had several meanings, he may very well have added the ἀνδρόγυνοι in the
second passage, instead of the καλοῦσι Σκύθαι (the Scythians call it),
in explanation of it.
[370] Liber quisquis virtuti studet. Opera. edit. Mangey, Vol. II.
p. 465., Λέγετο γοῦν, ὅτι θεασάμενός τινα τῶν ὠνουμένων, _ὃν θήλεια
νόσος εἶχεν_ ἐκ τῆς ὄψεως _οὐκ ἄῤῥενα_, προελθὼν ἔφη, σύ με πρίω· σὺ
γὰρ ἀνδρὸς χρείαν ἔχειν μοι δοκεῖς· ὡς τὸν μὲν δυσωπηθέντα ἐφ’ οἷς
ἑαυτῷ σύνοιδε, καταδῦναι, τοὺς δὲ ἄλλους τὸ σὺν εὐτολμίᾳ εὐθυβόλον
ἐκπλήττεσθαι. (for translation see text above).
_Diogenes Laertius_, bk. VI. ch. 2. note 4, relates the story only
in outline: Φησὶ δὲ Μένιππος ἐν τῇ Διογένους πράσει, ὡς ἁλοὺς καὶ
πωλούμενος ἠρωτήθη τί οἶδε ποιεῖν; ἀπεκρίνατο, Ἀνδρῶν ἄρχειν· καὶ
πρὸς τὸν κήρυκα, Κήρυσσε, ἔφη, εἴ τις ἐθέλει δεσπότην αὑτῷ πρίασδαι.
(Menippus says in the sale of Diogenes that the philosopher, a captive
and for sale as a slave, was asked what he could do. He answered,
“Govern men”; turning to the crier and adding, “Cry!—does anyone wish
to buy a master to govern him?”). Comp. ibid. note 9.
[371] De Specialibus Legibus, pp. 305 sqq., Ἐπεισκεκώμακε δὲ ταῖς
πόλεσιν ἕτερον πολὺ τοῦ λεχθέντος μεῖζον κακὸν _τὸ παιδεραστεῖν_, ὃ
πρότερον μὲν καὶ λεχθῆναι μέγα ὄνειδος ἦν, νυνὶ δ’ ἐστὶν αὔχημα _οὐ
τοῖς δρῶσι μόνον, ἀλλὰ καὶ τοῖς πάσχουσιν, οἱ νόσον θήλειαν νοσεῖν
ἐθιζόμενοι_. τάς τε ψυχὰς καὶ τὰ σώματα διαῤῥέουσι, μηδὲν ἐμπύρευμα
τῆς ἄῤῥενος γενεᾶς ἐῶντες ὑποτύφεσθαι, περιφανῶς οὕτως τὰς τῆς κεφαλῆς
τρίχας ἀναπλεκόμενοι καὶ διακοσμούμενοι, καὶ ψιμμυθίῳ καὶ ψύκεσι καὶ
τοῖς ὁμοιοτρόποις τὰς ὄψεις τριβόμενοι, καὶ ὑπογραφόμενοι, καὶ εὐώδεσι
μύροις λίπα χριόμενοι (προσαγωγὸν γὰρ μάλιστα ἐν τοῖς τοιούτοις τὸ
εὐῶδες) ἐν πᾶσι τοῖς εἰς εὐκοσμίαν ἠσκημένοις καὶ τὴν ἄῤῥενα φύσιν
ἐπιτηδεύσει· τεχνάζοντας _εἰς θήλειαν_ μεταβάλλειν, οὐκ ἐρυθριῶσι.
Καθ’ ὧν φονᾷν ἄξιον νόμῳ πειθαρχοῦντας, ὃς κελεύει _τὸν ἀνδρόγυνον_ τὰ
φύσεως νόμιμα παρακόπτοντα, νηποινεὶ τεθνάναι, μηδεμίαν ἡμέραν ἀλλὰ
μηδ’ ὥραν ἐώμενοι ζῇν, ὄνειδος αὑτοῦ καὶ οἰκίας καὶ πατρίδος ὄντα καὶ
τοῦ σύμπαντος ἀνθρώπων γένους. Ὁ δὲ παιδεραστὴς ἔστω τὴν αὐτὴν δίκην
ὑπομένων, ἐπειδὴ τὴν παρὰ φύσιν ἡδονὴν διώκει, καὶ τὰς πόλεις, τό
γ’ ἐπ’ αὐτὸν ἧκον μέρος, ἐρήμους καὶ κενὰς ἀποδείκνυσιν οἰκητόρων,
διαφθείρων τὰς γονὰς, καὶ προσέτι, τῶν μεγίστων κακῶν, _ἀνανδρίας_
καὶ _μαλακίας_ ὑφηγητὴς καὶ διδάσκαλος ἀξιοῖ γίνεσθαι· τοὺς νέους
ὡραΐζων καὶ τὸ τῆς ἀκμῆς ἄνθος ἐκθηλεύων. ὃ πρὸς ἀλκὴν καὶ ῥώμην
ἀλείφειν ἁρμόττον ἦν. Καὶ τελευταῖον, ὅτι κακοῦ τρόπον γεωργοῦ, τὰς μὲν
βαθυγείους καὶὧνὡν δ’ οὐδὲν βλάστημα προσδοκᾶται τὸ παράπαν, εἰς ταῦτα
πονεῖται καθ’ ἡμέραν καὶ νύκτωρ. Αἴτιον δ’ οἶμαι, τὸ παρὰ πολλοῖς τῶν
δήμων, _ἀκρασίας_ καὶ _μαλακίας_ ἆθλα κεῖσθαι. Τοὺς γοῦν _ἀνδρογύνους_
ἰδεῖν ἐστὶ διὰ πληθούσης ἀγορᾶς ἀεὶ σοβοῦντας, κἂν ταῖς ἑορταῖς
προπομπεύοντας καὶ τὰ ἱερὰ τοὺς ἀνιέρους διειληχότας, καὶ μυστηρίων καὶ
τελετῶν κατάρχοντας, καὶ τὰ Δήμητρος ὀργιάζοντας. Ὅσοι δ’ αὐτῶν τὴν
καλὴν νεανιείαν προσεπιτείνοντες, εἰς ἅπαν ὠρέχθησαν μεταβολῆς τᾶς εἰς
γυναῖκας, τὰ γεννητικὰ προσαπέκοψαν, ἁλουργίδας ἀμπεχόμενοι, καθάπερ
οἱ μεγάλων ἀγαθῶν αἴτιοι ταῖς πατρίσι, προέρχοντο δορυφορούμενοι, τοὺς
ὑπαντῶντας ἐπιστρέφοντες. Εἰ δ’ ἦν ἀγανάκτησις οἵα παρὰ τῷ ἡμετέρῳ
νομοθέτῃ, κατὰ τῶν τὰ τοιαῦτα τολμώντων· καὶ ὡς κοινὰ τῶν πατρίδων ἄγη
καὶ μιάσματα δίχα συγγνώμης ἀνῃροῦντο, πολλοὺς ἂν ἑτέρους νουθετεῖσθαι
συνέβαινεν. Αἱ γὰρ τῶν προκαταγνωσθέντων τιμωρίαι ἀπαραίτητοι, ἀνακοπην
οὐ βραχεῖαν ἐργάζοντο τοῖς ζηλωταῖς τῶν ὁμοίων ἐπιτηδευμάτων. (for
translation see text above)
[372] De vita contemplativa, p. 480., Τὸ δὲ Πλατωνικὸν ὅλον σχεδόν
ἐστι περὶ ἔρωτος, οὐκ ἀνδρῶν ἐπὶ γυναιξὶν ἐπιμανέντων, ἢ γυναικῶν
ἀνδράσιν αὐτὸ μόνον (ἐπιτελοῦντο γὰρ αἱ ἐπιθυμίαι αὗται νόμῳ φύσεως)·
ἀλλὰ ἀνδρῶν ἄρσεσιν ἡλικίᾳ μόνον διαφέρουσι. Καὶ γὰρ εἴτι περὶ
ἔρωτος καὶ οὐρανίου Ἀφροδίτης κεκομψεῦσθαι δοκεῖ, χάριν ἀστεϊσμοῦ
παρείληπται· τὸ γὰρ πλεῖστον αὐτοῦ μέρος ὁ κοινὸς καὶ πάνδημος Ἔρως
διείληφεν· ἀνδρείαν μὲν τὴν βιωφελεστάτην ἀρετὴν κατὰ πόλεμον καὶ κατ’
εἰρήνην ἀφαιρούμενος, _θήλειαν δὲ νόσον ταῖς ψυχαῖς ἀπεργαζόμενος,
καὶ ἀνδρογύνους κατασκευάζων_, οὓς ἐχρῆν πᾶσι τοῖς πρὸς ἀλκὴν
ἐπιτηδεύμασι συγκροτεῖσθαι. Λυμῃνάμενος δὲ τὴν παιδικὴν ἡλικίαν καὶ
εἰς ἐρωμένης τάξιν καὶ διάθεσιν ἀγαγὼν, ἐζημίωσε καὶ τοὺς ἐραστὰς
περὶ τὰ ἀναγκαιότατα, σῶμά τε καὶ ψυχὴν καὶ οὐσίαν. Ἀνάγκη γὰρ τοῦ
παιδεραστοῦ τὸν μὲν νοῦν τετάσθαι πρὸς τὰ παιδικὰ, καὶ πρὸς ταῦτα μόνον
ὀξυδερκοῦντα, πρὸς δὲ τὰ ἄλλα πάντα ἴδιά τε καὶ κοινὰ τυφλούμενον
ἀπὸ τῆς ἐπιθυμίας καὶ μάλιστα εἰ ἀποτυγχάνοιτο, συντήκεσθαι· τὴν δὲ
οὐσίαν ἐλαττοῦσθαι διχόθεν, ἔκ τε ἀμελείας, καὶ τῶν εἰς τὸν ἐρώμενον
ἀναλωμάτων. Παραφύετο δὲ καὶ μεῖζον ἄλλο πάνδημον κακόν· ἐρημίαν γὰρ
πόλεων, καὶ σπάνιν τοῦ ἀρίστου γένους ἀνθρώπων, καὶ στείρωσιν καὶ
ἀγονίαν τεχνάζονται, οἳ μιμοῦνται τοὺς ἀνεπιστήμονας τήν γεωργίας, κ.
τ. λ. (for translation see text above). This passage at any rate shows
beyond a doubt that _Philo_ quite failed to understand _Plato_, who not
only clearly and distinctly distinguishes paedophilia from paederastia,
but also analyzes at length the injuries to body and soul the latter
involves on the pathic,—particularly in the _Phaedrus_, pp. 239-241,
which we beg the reader to consult. To quote textually would occupy too
much space.
[373] De Abrahamo, pp. 20. sqq., Οὐ γὰρ μόνον θηλυμανοῦντες ἀλλοτρίους
γάμους διέφθειρον, ἀλλὰ καὶ ἄνδρες ὄντες ἄῤῥεσιν ἐπιβαίνοντες,
τὴν κοινὴν πρὸς τοὺς πάσχοντας οἱ δρῶντες φύσιν οὐκ αἰδούμενοι,
παιδοσποροῦντες ἠλέγχοντο μὲν ἀτελῆ γονὴν σπείροντες. Ὁ δ’ ἔλεγχος πρὸς
οὐδὲν ἦν ὄφελος, ὑπὸ βιαιοτέρας νικωμένων ἐπιθυμίας· εἶτ’ ἐκ τοῦ κατ’
ὀλίγον ἐθίζοντες τὰ γυναικῶν ὑπομένειν τοὺς ἄνδρας γεννηθέντας, _θήλειαν
κατεσκεύαζον αὑτοῖς νόσον, κακὸν δύσμαχον. Οὐ μόνον γὰρ τὰ σώματα
μαλακότητι καὶ θρύψει γυναικοῦντες, ἀλλὰ καὶ τὰς ψυχὰς ἀγεννεστάτας
ἀπεργαζόμενοι_, τό γ’ ἐπ’ αὐτοῖς ἧκον μέρος, τὸ σύμπαν ἀνθρώπων γένος
διέφθειρον. Εἰ γοῦν Ἕλληνες ὁμοῦ καὶ βάρβαροι συμφωνήσαντες ἐζήλωσαν
τὰς τοιαύτας ὁμιλίας, ἠρήμωντο ἂν ἑξῆς αἱ πόλεις, ὥσπερ λοιμώδει νόσῳ
κενωθεῖσαι. (for translation see text above).
[374] De Sacrificantibus, p. 261., προανείργει πάντας τοὺς ἀναξίους
ἱεροῦ συλλόγου, τὴν ἀρχὴν ποιούμενος ἀπὸ τῶν _νοσούντων_ τὴν _ἀληθῆ_
[_θήλειαν_] _νόσον_ ἀνδρογύνων, οἳ τὸ φύσεως νόμισμα παρακόπτοντες,
εἰς ἀκολάστων γυναικῶν πάθος καὶ μορφὰς εἰσβιάζοντο· Θλαδίας γὰρ καὶ
ἀποκεκομένους τὰ γεννητικὰ ἐλαύνει, τό τε τῆς ὥρας ταμιεύοντας ἄνθος,
ἵνα μὴ ῥᾳδίως μαραίνοιτο, καὶ τὸν ἄῤῥενα τύπον μεταχαράττοντας εἰς
θηλύμορφον ἰδέαν. Ἐλαύνει δὲ οὐ μόνον πόρνας ἀλλὰ καὶ τοὺς ἐκ τῆς
πόρνης κ. τ. λ.
[375] Paedagog., bk. III. ch. 3., “πρὸς τοὺς καλλωπιζομένους τῶν
ἀνδρῶν”: ἕνα τινὰ τούτων τῶν ἀγεννῶν παιδαγωγικῶς ἐπιπλήττων ὁ
Διογένης, ὁπηνίκα ἐπιπράσκετο, ἀνδρείως σφόδρα, Ἧκε, εἶπεν, μειρακίον,
ἄνδρα ὠνῆσαι σαυτῷ· _ἀμφιβόλω λόγῳ τὸ πορνικὸν ἐκείνου σωφρονίζων_·
τὸ γὰρ ἄνδρας ὄντας, ξύρεσθαι καὶ λεαίνεσθαι, _πῶς οὐκ ἀγεννές_; (“To
men who bedizen their persons”: One of these base fellows Diogenes
rebuked like a schoolmaster. At the very time he was on sale as a
slave, he cried with wonderful boldness: ‘Come, young man, buy a man
for yourself’: _by this double entendre chastising his meretricious
habits_. For _is it not a base thing_, that _men_ should have their
bodies shaved and polished smooth?)
[376] _Herodian_, Historiarum Libri Octo, edit. _Th. Guil. Irmisch_.
Leipzig 1780. 8vo., Vol. II. Bk. IV. ch. 12.: εἰς τοῦτον οὖν, ὡς μηδὲ
στρατιωτικὸν, μηδὲ γενναῖον, δημοσίᾳ πολλάκις ἀπέσκωπτε, καὶ μέχρις
_αἰσχρᾶς βλασφημίας_· ἐπεὶ γὰρ ἤκουεν αὐτὸν καὶ διαίτη ἐλευθερίῳ
χρώμενον, καὶ τὰ φαῦλα καὶ ἀπεῤῥιμμένα τῶν ἐδεσμάτων καὶ ποτῶν
μυσαττόμενον, οἷς, ὡς στρατιωτικὸς δὴ, ὁ Ἀντωνῖνος ἔχαιρε, χλαμύδιον
ἤ τινα ἄλλην ἐσθῆτα ἀμφιεσάμενον ἀστειοτέραν, εἰς _ἀνανδρίαν καὶ
θήλειαν νόσον_ διέβαλλεν, ἀεί τε ἀποκτενεῖν ἠπειλει· ἅπερ οὐ φέρων
ὁ Μακρῖνος, πάνυ ἤσχαλλε· συνέβη δέ τι καὶ τοιοῦτον κ. τ. λ. for
translation see text. A somewhat similar circumstance is given in
_Livy_, Hist. XXXIX. ch. 42.
[377] Aeschines, Orat. in Timarch. edit. Reiske, p. 139. μὴ Δημοσθένην
καλουμενον, ἀλλὰ Βάταλον,—p. 142. ἐπεὶ καὶ περὶ τῆς Δημοσθένους
ἐπωνυμίας, οὐ κακῶς ὑπὸ τῆς φήμης, ἀλλ’ οὐχ ὑπὸ τῆς τίτθης, Βάταλος
προσαγορεύεται, _ἐξ ἀνανδρίας τινὸς καὶ κιναιδεῖας_ ἐνεγκάμενος
τοῦνομα· εἰ γάρ τις σου τὰ κομψὰ ταῦτα χλανίσκια περιελόμενος, καὶ
τοὺς μαλακοὺς χιτωνίσκους, ἐν οἷς τοὺς κατὰ τῶν φίλων λόγους γράφεις,
περιενέγκας δοίη εἰς τὰς χεῖρας τῶν δικαστῶν, οἴομαι ἂν αὐτοὺς, εἴ
τις μὴ προειπὼν τοῦτο ποιήσειεν, ἀπορῆσαι, _εἴ τε ἀνδρὸς, εἴ τε
γυναικὸς εἰλήφασιν ἐσθῆτα_. (called not Demosthenes, but Batalus,
i.e. Pathic.—Now with regard to Demosthenes’ surname, he is excellently
called by common report, though not by his nurse, Batalus—Pathic,
having got the name _from a certain unmanliness and cinaedism_. For
if a man should strip you of these elegant robes you wear and your
womanish tunics, clad in which you indite your speeches against your
friends, and bring them up and put them in the hands of the jurymen,
I suppose, if he should do so without any previous explanation, the
latter would be quite unable to tell _whether it were a man’s or a
woman’s clothes they had got hold of_.)—a passage which affords the
best commentary to what is stated in the text both here and on previous
pages.
[378] Bk. III. ch. 55: Σχολή τις ἦν αὕτη κακοεργίας πᾶσιν ἀκολάστοις,
πολλῇ τε ῥαστώνῃ διεφθορόσι τὸ σῶμα· _γύννιδες_ γοῦν τινες
ἄνδρες οὐκ ἄνδρες, τὸ σεμνὸν τῆς φύσεως ἀπαρνησάμενοι, _θηλείᾳ
νόσῳ_ τὴν δαίμονα ἱλεοῦντο· γυναικῶν τ’ αὖ παράνομοι ὁμιλίαι,
κλεψιγαμοί θ’ ὁμιλίαι, ἄῤῥητοί τε καὶ ἐπίῤῥητοι πράξεις, ὡς ἐν ἀνόμῳ
καὶ ἀποστάτῃ χώρῳ κατὰ τόνδε τὸν νεὼν ἐπεχειροῦντο· ἔφορός τε οὐδεὶς ἦν
τῶν πραττομένων, τῷ μηδένα σεμνῶν ἀνδρῶν αὐτόθι τολμᾶν παρίεναι. for
translation see text. As to this Temple of Venus compare _Zosimus_,
Histor., bk. I., _Etymolog. Magnum_, under word ’Aphaka; _Suidas_,
under word Χριστόδωρος; Selden, Syntagm. de Diis Syris, II.
[379] _Zonaras_, Lexicon. edit. Tittmann. Leipzig 1808. 4to. p. 457.
[380] _Eustathius_, Commentar. in Homer., Iliad 1680. 44., _Stark_
cites merely the figures. We can clearly see the meaning of γύννιδες
in the following passage of _Clement of Alexandria_, Paedag., bk.
III. ch. 3. p. 227, τί τοίνυν οὐκ ἂν ἐπιτηδεύσειαν αἱ γυναῖκες, αἱ
εἰς μαχλοσύνην σπεύδουσαι, τοιαῦτα τολμῶσιν ἐνοποριζόμεναι τοῖς
ἀνδράσιν; _μᾶλλον δὲ οὐκ ἄνδρας βατάλους δὲ καὶ γύννιδας καλεῖν
τούτους χρή_· ὧν καὶ αἱ φωναὶ τεθρυμμέναι καὶ ἡ ἐσθὴς τεθηλυμμένη
ἁφῇ καὶ βαφῇ· _δῆλοι δὲ οἱ τοιοῦτοι ἐλεγχόμενοι τὸν τρόπον ἔξωθεν
ἀμπεχόνῃ, ὑποδέσει, σχήματι, βαδίσματι, κουρᾷ, βλέμματι. Ἀπὸ ὁράσεως
γὰρ ἐπιγνωσθήσετο ἀνὴρ, ἡ Γραφὴ λέγει_ κ. τ. λ. (What then would
not women practise, such women as run into wantonness, rivalling the
men that dare such abominations? but these men ought we not rather to
call _batali_ (cinaedi) and _womanish fellows_? whose voices are broken
languishingly and their dress fashioned like women’s in texture and
colour. _Now such-like men are clearly manifest in outward appearance
for what they are by their show, and their foot-gear, by their bearing,
and walk, and hair, and glance. For by the eyes shall a man be known_,
says the Scripture, etc.). The word batalos meaning _cinaedus_ is found
also in _Aeschines_, In Timarch., p. 139, 163, 142. De legatione falsa,
p. 273. _Harpocration_ under the word, conjectured that the Cinaedi
were called for the same reason that e. g. Eupolis ὁ πρωκτός (the
wide-bottomed) was called βάταλος; and _Plutarch_ also, Vita Demosth. 4
_Schol._ Aeschin. p. 742., _Etymolog. Magnum_, 190. 20., agrees in same
idea. Comp. Schäfer, Apparat. Crit. ad Demosthen., I. 875. Moreover
this was the nickname of _Demosthenes_ (De Corona 288. 18.). At any
rate this passage of _Clement of Alexandria_ tells in favour of the
possibility of recognizing Pathics by their exterior!
[381] _Eusebii Pamphili_ Ecclesiasticae historiae libri decem; eiusdem
de vita imp. Constantini libri IV. Quibus subiicitur Oratio Constantini
ad Sanctos et Panegyricus Eusebii. _Henricus Valesius_ graecum textum
collatis IV. MSS. Codicibus emendavit, Latine vertit et Adnotationibus
illustravit. _Iuxta exemplar quod antea Parisiis excudebat Antonius
Vitré_, nunc vero _verbo tenus_ et correctius edebant Moguntiae
Christian Gerlach et Simon Beckenstein. MDCLXXII. fol. (_Eusebius
Pamphili_, Ecclesiastical Histories, X books; also the same author’s
Life of the Emperor Constantine, IV books. Together with Constantine,
“Ad Sanctos”, and the Panegyric of Eusebius. Greek text emended by the
collation of four MSS, a Latin translation provided and illustrative
notes added, by _Henricus Valesius_. Based on the edition first printed
at Paris by Antonius Vitré, now re-edited unexpurgated and corrected by
Christian Gerlach and Simon Beckenstein at Maintz. 1672. fol.)
[382] _Synesii_ Episcopi Cyrenes Opera quae extant omnia, interprete
Dionysio Petavio—codicum fide recensita ac notis illustrata et eodem
modo omnia _secunda_ hac _editione_ multo accuratiora et uberiora
prodeunt. Lutetiae Parisiorum 1633. fol. p. 25. A. Ὡς Ὅμηρός φησι
τοὺς θεοὺς Ἀνθρώπων ὕβριν τε καὶ εὐνομίαν ἐφέποντες Σκύθας δὲ
τούτους, Ἡρόδοτός τέ φησι, καὶ ἡμεῖς ὁρῶμεν, κατεχομένους ἅπαντας
ὑπὸ _νόσον θηλείας_· οὗτοι γάρ εἰσιν, ἀφ’ ὧν οἱ πανταχοῦ δοῦλοι κ.
τ. λ. _Synesius_ Bishop of Cyrené, Complete Works so far as Extant.
edit. Dionysius Petavius; text revised and compared with MSS., and
illustrated with explanatory notes; the whole re-issued in a more
accurate and fuller form in this Second Edition. Paris 1633. fol., p.
25. A., “As Homer—Odyssey XVII. 487—says of the gods, visiting the
insolence and good government of men; but these Scythians Herodotus
declares, and we see the fact for ourselves, to be all fallen under the
feminine disease; and it is they from whom come as a rule the slaves,
etc.” The word θηλείας in the edition mentioned stands in text; and in
the margin as γρ. δειλίας.
[383] Pyrrh. Hypotyp., bk. III. ch. 199., Νενόμισται τὸ τῆς
_ἀῤῥενομιξίας παρὰ Γερμανοῖς_ ὥς φασιν οὐκ αἰσχρὸν ἀλλ’ ὡς ἕν τι
τῶν συνηθῶν (But the practice of intercourse with males is not among
the Germans, so they say, reckoned a shameful thing, but as one of
the customary acts)—_Aristotle_, Polit. II. 6. 6., _Strabo_, Geogr.,
IV. 199. _Diodorus_, Bibl. V. 32. _Athenaeus_, Deipn., p. 603 a.,
relate the same thing of the Celts. _Quintilian_ who lived about 42
after Christ, directly denies the fact, it is true: Declam. 3, Nihil
tale _novere_ Germani et sanctius vivitur ad Oceanum. Non sit mihi
forsitan quaerendum aversis auribus saeculi huius in tantum vitia
regnare, ut obscoenis cupiditatibus natura cesserit, ut pollutis in
_femineam_ usque _patientiam_ maribus incurrat iam libido in sexum
suum, finem tamen aliquem sibi vitia ipsa exceperunt, ultimumque adhuc
huius flagitii crimen fuit corrupisse futurum virum. Hoc vero cuius
est dementiae? In concubinatum iuniores leguntur, et in _muliebrem
patientiam vocatur_ fortasse iam maritus. (The _Germans_ know no such
practice; for life is purer near the Ocean. Would it were possible
to shut my ears to the fact that Vice in this age prevails to such a
degree that Nature has had to yield to foul lusts, that men corrupted
even to the length of _suffering themselves to be treated as women_
are filled with lust towards their own sex; yet vice itself set some
limit to its own excesses, and the last extremity of this lewdness was
to have ruined one that might have grown into a man. But what a height
of insanity is here! Young men are chosen as mistresses, and a man _is
called upon to endure the treatment proper to a woman_.) Who can fail
to see that in this passage the words _feminea patientia_, _muliebris
patientia_, are given as a translation of νοῦσος θήλεια?
[384] Cohortatio ad Gentes, edit. Potter. Oxford 1715., Vol. I. p.
20., Πολλὰ κἀγαθὰ γένοιτο τῷ τῶν Σκυθῶν βασιλεῖ, ὅστις ποτὲ ἦν·
οὗτος τὸν πολίτην τὸν ἑαυτοῦ, τὸν παρὰ Κυζικηνοῖς μητρὸς τῶν θεῶν
τελετὴν ἀπομιμούμενον παρὰ Σκύθαις, τύμπανόν τε ἐπικτυποῦντα, καὶ
κύμβαλον ἐπηχοῦντα τοῦ τραχήλου, οἷα τινὰ Μηναγύρτην ἐξηρημένον,
κατετόξευσεν, ὡς _ἄνανδρον_ αὐτόν τε παρὰ Ἕλλησι γεγενημένον, καὶ
τῆς _θηλείας_ τοῖς ἄλλοις Σκυθῶν διδάσκαλον _νόσου_. for
translation see text.
[385] _Herodotus_, Histories, Bk. IV. ch. 76.
[386] In Anacharsid. I. ch. 8. note 4. The question here is solely of
Greek customs (ἑλληνίζειν, βιοῦν ἤθεσιν Ἑλληνικοῖς—to Greecize, to
live after Greek fashions), without any evil implication, or of Greek
mysteries (τελετὰς Ἑλληνικὰς διατελοῦντα carrying out Greek rites).
How else could the words, γλώσσης, γαστρὸς, αἰδοίων κρατεῖν (to be
master of tongue, of belly, of _members_) have been used as a motto on
the pedestals of statues of Anacharsis, and how could he himself have
written to Croesus, that after he had learnt the customs of the Greeks,
ἀπόχρη με ἐπανήκειν ἐς Σκύθας _ἄνδρα ἀμείνονα_ (I was bound to
return to the Scythians _a better man_). For the rest Anacharsis is
called the son of Gnurus and brother of the Scythian king Caduidas, who
stabbed him on a hunting party.
[387] Archaelog. Jud., bk. II.