193 Plautus, Poenul., I. 2. 54.,

(It is your wish to pass your time there amongst those common strumpets, bakers’ mistresses, refuse of the spelt-mill girls, drabs besmeared with filth, slaves’ darlings, squalid creatures that reek of their stand and trade, of the chair and bare stool, women that no free man ever touched or took home?) This serves also to explain the passage in Juvenal, III. 136., Et dubitas alta Chionem deducere sella. (And you hesitate to hand down Chione from her high seat).

194 Martial, XI. 45., I. 35. Usually however this appears only to have been done, when the customer was gratifying unnatural lusts.

195 Plautus, Asin., IV. 1. 19., In foribus scribat, occupatam esse se. (Let her write on the door that she is engaged).

196 Martial, XI. 62.,

(When she saw him from a window in the Subura, the foul brothel-mistress shut the unoccupied “chamber”).

Juvenal, VI. 121.,

(She entered the brothel cosy with its old patch-work quilt, and the chamber that was vacant and her own.). Messalina had hired, we see, a special “chamber” of her own, where she acted as a prostitute under the name of Lycisca.

197 Juvenal, VI. 127.,

(Presently when time is up and the brothel-keeper dismisses his girls, sadly she takes her departure,—but she was the last to shut her chamber).

198 III. 65., et ad circum iussas prostare puellas (and girls bidden stand for hire at the Circus).

199 Of Heliogabalus Lampridius, (Vita Heliog. ch. 26.) relates: Omnes de circo, de theatro, de stadio—meretrices collegit. (He collected all the harlots,—from circus, theatre and stadium—race-course). An old poem (Priapeia, carm. 26,) says:

(The darling of the people, Quintia, so well known in the Great Circus). Comp. Buleng. De Circo ch. 56. Supposing this view to be correct, we might read in the passage of Juvenal, III. 136., as several Critics do, “alta Chionem deducere cella” (to lead Chione down from her lofty “chamber”).

200 Already in Livy, II. 18., we read the account: Eo anno Romae, cum per ludos ab Sabinorum iuventute per lasciviam scorta raperentur, etc. (That year at Rome, when during the games harlots were carried off in their wantonness by the youth of the Sabines, etc.) Plautus, Casin. Prolog., 82-86.; this passage is repeatedly cited in this connection, but really has only a remote bearing on the matter. But in confirmation Isidore, XVIII. 42., says: Idem vero theatrum idem et prostibulum, eo quod post ludos exactos meretrices ibi prosternerentur. (But theatre and brothel were identical, for after the games were over, harlots used to prostitute themselves there). Comp. Buleng. De Theatro I. 16. and 49. Lipsius, Elect., I. 11. Of course these statements may refer equally well to the Floralia or, as Isidore lived so much later, to the lascivious representations of brothel-life of which Tertullian tells us. The latter writes, De Spectaculis ch. 17., Ipsa etiam prostibula, publicae libidinis hostiae, in scena proferantur, plus miserae in praesentia feminarum, quibus solis latebant: perque omnis aetatis, omnis dignitatis ora transducuntur, locus, stipes, elogium, etiam quibus opus est, praedicatur. (Nay, the very harlots, victims of the public lust, are brought forward on the stage, more wretched still in the presence of women, who alone used to be ignorant of such things; and they are discussed by the lips of every age and every condition, and place, origin, merits, even what should never be mentioned, are freely spoken of). In 1791 in a public theatre in Paris just such things were represented as Juvenal in his Sixth Satire speaks of as being acted at Rome. Gynaeology Pt. III. p. 423. That whores were to be found in the Theatre as well as in the Circus is shown by Lampridius, Vita Heliogab., ch. 32., fertur et una die ad omnes circi et theatri et amphitheatri et omnium urbis locorum meretrices ingressus. (And access is given on one day to all the harlots of circus, theatre and amphitheatre and all the places of the city). Comp. ch. 26., and Abram. on Cicero’s Speech for Milo ch. 24. p. 177. Perhaps at all these spots “chambers” (cellae) were put up, to which the word locorum (places) above may very well refer.

201 Horace, Epist. I. 14. 21.,

(The brothel and greasy cookshop make you long for the city, I can see; and the fact that this little nook (i.e. Horace’s Sabine farm) will yield the pepper-plant and thyme sooner than the grape, and no neighbourly tavern is at hand to give you wine, and no harlot flute-player to whose din you may thump the floor with your heavy feet). Martial, VII. 60., complains of the great number of such places. Here and at the money changer’s shops, but especially the latter, the Procurers were to be found. Plautus, Trucul. I. 1. 47.,

(For if they are nowhere else, at any rate round the banks harlots and pandars sit as it were daily). Comp. Stockmann “De Popinis” (Of Cookshops). Leipzig 1805. 8vo.

202 Codex Theodos. bk. IX. tit. VII. 1. p. 60. edit. Ritter.

203 Horace, Epodes, XVII. 20., Amata nautis multum et institoribus (A woman much loved by sailors and traders).—Petronius, Satir. 99.—Juvenal, Sat. VIII. 173-175. Seneca, Controv., I. 3.

204 Columella, Res Rustica, I. ch. 8., Socors et somniculosum genus id mancipiorum, otiis, campo, circo, theatris, aleae, popinae, lupanaribus consuetum, nunquam non easdem ineptias somniat. (That slothful and sleepy tribe of domestic slaves, habituated to ease, games, circus, theatres, dice, cookshop, brothels, would ever be dreaming the same sort of follies).

205 Suetonius, Claudius, ch. 40., Nero, ch. 27—Tacitus, Annal., XIII. 25.

206 Paulus Diaconus, XIII. 2., Horum mancipes tempore procedente pistrina publica latrocinia esse fecerunt: cum enim essent molae in locis subterraneis constitutae, per singula latera earum domuum tabernas instituentes, meretrices in eis prostare faciebant, quatenus per eas plurimos deciperent, alios qui pro pane veniebant, alios qui pro luxuriae turpitudine ibi festinabant. (The owners of these as time went on turned the public corn-mills into mischievous frauds. For the mill-stones being fixed in places underground, they set up stalls on either side of these chambers and caused harlots to stand for hire in them, so that by their means they deceived very many,—some that came for bread, others that hastened thither for the base gratification of their wantonness).

207 Festus, p. 7., Alicariae meretrices appellabantur in Campania solitae ante pistrina alicariorum versari quaestus gratia. (Harlots were called alicariae (spelt-mill girls) in Campania, being accustomed to ply for gain in front of the mills of the spelt-millers).—Plautus, Poenul., I. 2. 54., Prosedas, pistorum amicas, reliquias alicarias. (Common strumpets, bakers’ mistresses, refuse of the spelt-mill girls).

208 Catullus, LVIII. 1.,

(The fair Lesbia, that Catullus loved above all women, more than himself and all his friends, now at cross-ways and in alleys skins the high-souled sons of Remus). We see from this that it was partly such freed-women girls that, past their prime and come down in the world, no longer visited by rich admirers, had to seek their living on the streets.—Plautus, Cistell.,

(I am going in to a “good” harlot; she stands in the road alone,—she is surely a common whore).—Plautus, Sticho: Prostibuli est stantem stanti suavium dare, (It’s a strumpet’s way to give a kiss standing to a standing lover); whence it might be concluded that only street-whores were called “Prostibula”.—Prudentius, Peristeph., XIV. 38.,

(When she had uttered this public address, he bids the maiden stand at the turn of the street).

209 Martial, I. 35., Abscondunt spurcas et monumenta lupas. (The monuments too hide filthy strumpets). Hence they were called bustuariae (women that haunt tombs). Martial, III. 93., Admittat inter bustuarias moechas. (Let him admit her among the fornicators of the tombs). Comp. Turnebus, Advers., XIII. 19.

210 Prudentius, Symmach., I. 107.,

(An inordinate fornicator, wont to vex the rustic harlots with multiplied lusts, and amidst the willow-plantations and thickset hedges to creep into foul lairs); where Barth, Advers., X. 2., for ruricolas (haunting the country, rustic) would read lustricolas (haunting wild dens),—those who prostituted themselves in wild-beasts’ dens, desert places. Hence also a brothel is called lustrum (den) and cellae lustrales (den-like chambers), and harlots’ hire aurum lustrale (den-money).—Credenus, De Romulo et Remo: ὁ τοίνυν πάππος Ἀμούλιος διὰ τὴν πορνείαν παροξυνθεὶς εἰς τὰς ὕλας αὐτοὺς ἐξέθετο, οὓς εὑροῦσα γυνὴ πρόβατα νέμουσα ἐν τῷ ὄρει ἀνεθρέψατο. Εἴθιστο δὲ τοῖς ἐγχωρίοις λυκαίνας τὰς τοιαύτας καλεῖν γυναῖκας διὰ τὸ ἐπίπαν ἐν τοῖς ὄρεσι μετὰ λύκων διατρίβειν, διὸ καὶ τούτους ὑπὸ λυκαίνης ἀνατραφῆναι μυθολογεῖται. (So their grandfather Amulius exasperated by his wife’s adultery took the children into the woods and exposed them there; but his wife, as she was pasturing sheep, found them, and reared them on the mountain. Now it was the custom of the inhabitants of those parts to call women of this kind “she-wolves” (λυκαίνας) on account of their living entirely on the mountains with the wolves, whence also the tale is told that these babes were fostered by a she-wolf).

211 Horace, Sat. I. 2. 1., Ambubaiaram collegium (Society of—Syrian—Singing-girls).—Suetonius, Nero, ch. 27.

212 Plautus, Cist., I. 1. 39.,

(They go about to depreciate us, because we are freed-women, both I and your mother, we are both courtesans).—Livy, XXXIX. 9.

213 They were called for this reason vestita scorta (dressed out whores). Juvenal, Satir. III. 135.—Horace, Sat. I. 2. 28.,

(There are men who will refuse to touch any woman but those whose frilled tunic has a flounce touching their heels).—Comp. Burmann on Petronius, pp. 64 and 95.—Ferrarius, De re vestiar. (On costume), bk. III. ch. 23.

214 Horace, Odes II. 11. 21., Quis devium scortum domo eliciet Lyden? (Who will entice from her home the sequestered harlot Lydé?).

215 Annal., II. 85. In fact mention had been made of Vestilia, member of a Praetorian family, as being a public prostitute.

216 Bk. IV. Epigr. 71. Already in his time Ovid dared to say: casta est, quam nemo rogavit. (she is chaste—whom no man has solicited).

217 Although the goddess Isis was worshipped at Rome as early as Sulla’s time (Apuleius, Metam., XI. p. 817. edit. Oudendorp), she did not possess a public temple there till the Triumvirate (711 A. A. C.) Dio Cassius, bk. XLVII. 15. p. 501., XLIII. 2. p. 692., LIV. 6. p. 734., XL. 47. p. 252. edit. Fabricius.—Tertullian, Apologet., ch. 6. Spartian, Caracalla, 9. Suetonius, Domitian, 12.

218 Ovid, Ars Amandi, I. 27.—Burmann on Propertius, p. 348. Josephus, Antiq. Jud. XVIII. 4. Hence in Juvenal, Sat. VI., 488., Isiacae sacraria lenae (sanctuaries of Isis—the brothel-mistress).

219 Tibullus, bk. I. carm. 3. 27.

(Now goddess, even now help me; for that thou canst heal, many a painted tablet in thy temples shows). Gerning, “Reise durch Oestreich und Italien” (Journey through Austria and Italy). Vol. II. pp. 188-199.—St. Non, “Voyage pittoresque” (Picturesque Tour), Vol. II. pp. 170 sqq. Hardly anything is yet known as to the connection of the worship of Isis with the healing of disease, least of all with regard to establishments for the sick; for the particulars collected by Hundertmarck (“De principibus Diis Artis medicae tutelaribus” (Of the principal Gods that presided over the Medical Art). Leipzig 1735. 4to. and “Diss. de Artis Medicae incrementis per aegrotorum apud Veteres in Vias Publica et Templa expositionem” (Treatise on advances in medical Art due to the practice of the Ancients of exposing the sick in Public Ways and Temples). Leipzig 1739. 4to.) are quite insufficient.

220 Juvenal, Sat VI. 121, 131. Tacitus, Annal., XI. ch. 37.—Dio Cassius, IX. p. 686. Messalina adulteriis et stupris non contenta (iam enim etiam in cella quadam in palatio et ipsa sessitabat et alias prostituebat) maritus simul multos ritu legitimo habere cupivit. (Messalina not satisfied with adultery and fornication (for already in a certain chamber within the very palace she was in the habit of sitting as a prostitute herself and also of making other women do the same), was eager to have many husbands at once under sanction of the laws).—Xiphilinus, LXXIX. p. 912., Denique in palatio habuit cellam quandam, in qua libidinem explebat, stabatque nuda semper ante fores eius, ut scorta solent. (At last she had in the palace a certain chamber, in which she was wont to satiate her lustfulness, and used to stand always stripped before its doors, as whores do). Suetonius, Caligula, ch. 41., Ac ne quod non manubiarum genus experiretur, lupanar in palatio constituit: distinctisque et instructis pro loci dignitate compluribus cellis, in quibus matronae ingenuique starent. (And that there might be no species of gain left that she had not tried, she established a brothel in the palace; and a number of chambers were set apart and furnished in conformity with the dignity of the locality, and there matrons and men of birth stood for hire).

221 Ulpian, Lex ancillarum ff. de haered. petit. (Law as to female-slaves making claim of heirship). Pensiones, licet a lupanario praeceptae sint: nam et multorum honestorum virorum praediis lupanaria exercentur. (Rents, even though they be received from a brothel; for many honourable men have brothels kept on their estates).

222 Paulus Diaconus, Hist. miscell., bk. XII. ch. 2., Aliam rursus abrogavit huiusmodi causam. Si qua mulier in adulterio capta fuisset, hoc non emendabatur, sed potius ad augmentum peccandi contradebatur. Includebant eam in angusto prostibulo et admittentes qui cum ea fornicarentur, hora qua turpitudinem agebant, tintinnabula percutiebant, ut eo sono illius iniuria fieret manifesta. Haec audiens Imperator, permanere non est passus, sed ipsa prostibula destrui iussit. (Again he repealed another regulation of the following nature. If any should have been detected in adultery, by this plan she was not in any way, reformed, but rather utterly given over to an increase of her ill behaviour. They used to shut up the woman in a narrow room, and admitting any that would commit fornication with her, and at the moment when they were accomplishing their foul act, to strike bells, that the sound might make known to all the injury she was suffering. The Emperor hearing this, would suffer it no longer, but ordered the very rooms to be pulled down).

223 De adult. lex X. (On adultery, law X.), Mulier quae evitandae poenae adulterii gratia lenocinium fecit, aut operas suas scenae locavit, adulterii accusari damnarique senatus consulto potest. (A woman who in order to avoid the penalty attached to adultery has practised procuration, or has sold her services to the stage, can be accused on the charge of adultery and condemned in virtue of a decree of the Senate).—Suetonius, Tiberius, 35., Feminae famosae, ut ad evitandas legum poenas iure ac dignitate matronali exsolverentur, lenocinium profiteri coeperant: quas ne quod refugium in tali fraude cuiquam esset, exsilio affecit. (Infamous women, in order to be relieved of the legal status and dignity of matrons and thus escape the penalties assigned by the laws, began to follow procuration as a calling. These he exiled, that none might find a way of escape in such a subterfuge).

224 Tacitus, Annal., II. 85., Nam Vistilia, praetoria familia genita, licentiam stupri apud aediles vulgaverat, more inter veteres recepto, qui satis poenarum adversum impudicas in ipsa professione flagitii, credebant. (For Vistilia, born of a family of Praetorian rank, had publicly notified before the aediles a permit for fornication, according to the usage that prevailed among our fathers, who supposed that sufficient punishment for unchaste women resided in the very nature of the calling.) Comp. Lipsius, Excurs. O. p. 509.—Schubert, De Romanorum aedilibus (On the Roman Aediles), bk. IV. Königsberg 1828., p. 512.

225 Livy, bk. X. 31., bk. XXV. 2.

226 Seneca, De vita beata ch. 7.—The aediles in fact exercised police supervision over the public welfare, and in particular over weights and measures and the sale of goods (Suetonius, Tiberius, ch. 34.), games of chance, etc. Martial, V. 85. bk. XIV. 1. Comp. Schubert, loco citato, bk. III. ch. 45.

227 Aulus Gellius, Noct. Attic., bk. IV. 14.;—where an action at law is cited, in which the aedile Mancinus had wished to force his way at night into the lodging of Mamilia, a courtesan, who had thrown stones and chased him away. In the result we read: Tribuni decreverunt aedilem ex eo loco iure dejectum, quo eum venire cum coronario non decuisset. (The tribunes gave as their decision that the aedile had been lawfully driven from that place, as being one that he ought not to have visited with his officer). This happened, as is seen by comparison with Livy, bk. XL. ch. 35., in the year B. C. 180.

228 Suetonius, Caligula, ch. 40., Vectigalia nova atque inaudita ... exercuit; ... ex capturis prostitutarum quantum quaeque uno concubitu mereret. Additumque ad caput legis, ut tenerentur publico et quae meretricium et qui lenocinium fecissent, nec non et matrimonia obnoxia essent. (He levied new and hitherto unheard of imposts; ... a proportion of the fees of prostitutes,—so much as each earned with one man. A clause was also added to the law, directing that both women who had practised harlotry and men who had practised procuration should be rated publicly; furthermore that marriages should be liable to the rate).

229 Lampridius. Alexander Severus, ch. 24., Lenonum vectigal 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:

(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.:

(With a virgin there is no sphincter, no frank kiss, no natural fragrance of the skin).

Hesychius sub verbo:

(Hesychius (Lexicon) on the phrase μεγαρικαὶ σφίγγες says: Callias speaks of certain harlots by this title).

Suidas sub verbo:

(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.,

(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.,

(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:

(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.