312 De Bello Peloponnesiaco, Bk. I. ch. 12. (edit. Bauer. Leipzig 1790. 4to., p. 33.), καὶ Φιλοκτήτης διὰ τὸν Πάριδος θάνατον θήλειαν νόσον νοσήσας, καὶ μὴ φέρων τὴν αἰσχύνην, ἀπελθὼν ἐκ τῆς πατρίδος, ἔκτισε πόλιν, ἣν διὰ τὸ πάθος Μαλακίαν ἐκάλεσε.—for translation see text above. Our view on this passage is shared by Manso, pp. 46 and 70.

313 Bk. II. Epigr. 84. How Meier, loco citato p. 160., could derive a proof from this passage that Philoctetes had been the pathic of Hercules is beyond our comprehension, seeing that Hercules had long been dead when Philoctetes was punished with this vice by Venus.

314 Bk. II. Epigr. 89.

315 Works of Ausonius; Delphin edition, revised by J. B. Souchay. Paris 1730. 4to., p. 4. Carm. 71. Following a ridiculous custom the “Obscoena e textu Ausoniano resecta” (Objectionable passages removed from the text of Ausonius) are printed together at the end of the Book, and separately paged.

316 Instit. orat, Bk. X. ch. 1.

317 Fab. 148.—Barth on Statius’ Thebaid. V. 59.

318 Tragoed. Hippolyt., 124.; and Servius on Virgil, Aeneid, Bk. VI. v. 14., Venus vehementer dolens stirpem omnem Solis persequi infandis amoribus coepit. (Venus, exceedingly indignant, proceeds to afflict all the descendants of the Sun with abominable loves.)

319 Amores, ch. 2., οὕτω τις ὑγρὸς τοῖς ὄμμασιν ἐνοικεῖ μύωψ, ὃς ἅπαν πάλλος εἰς αὑτὸν ἁρπάζων ἐπ’ οὐδενὶ κόρῳ παύεται· καὶ συνεχὲς ἀπορεῖν ἐπέρχεταί μοι, τίς οὗτος Ἀφροδίτης ὁ χόλος· οὐ γὰρ Ἡλιάδης ἐγώ τις, οὐδὲ Λημνιάδων ἔρις, οὐδὲ Ἱππολύτειον ἀγροικίαν ὠφρυωμένος, ὡς ἐρεθίσαι τῆς θεοῦ τὴν ἄπαυστον ταύτην ὀργήν. (for translation see text above.) The word ἔρις—strife, in this passage is obviously corrupt, having got into the text probably by confusion with ἐρεθίσαι—to provoke, standing just below in the MS. Jacobs proposed ἔρνος—scion, but according to Lehmann this is too poetical a word for Lucian; ἐρεὺς—in the sense of heir, might very well be read, giving the same meaning. Could ὕβριν—insolence, have been the original word in the text? Lucian must have written the passage with a reference to the above mentioned punishment of the Lemnian women by Venus, and by Λημνιάδων—Lemnian women, we must understand not the descendants of the women of Lemnos, but these women themselves, Apollonius Rhodius (Argon., I. 653.) also using Λημνιάδες δὲ γυναῖκες—Lemnian women, of these same inhabitants of the island. Now the Greeks characterized every form of behaviour of a kind to incur the anger of the goddess by the word ὕβρις—overbearing insolence; and this would exactly fit in the passage, for the οὐδὲ ... οὐδὲ—neither ... nor, calls for a correspondence of phrase in each clause, and ὕβρις and ἀγροικία—brutal insensibility, tally excellently. For ὕβρις in the sense indicated comp. Clement of Alexandria, Paedag., Bk. II. ch. 10., ἐπιθυμία γὰρ κακὴ ὄνομα ὕβρις, καὶ τὸν τῆς ἐπιθυμίας ἵππον, ὑβριστὴν ὁ Πλάτων (Phaedr. pp. 1226, 27.) προσεῖπεν, Ἵπποι θηλυμανεῖς ἐγενήθητέ μοι, ἀναγνούς. (for evil concupiscence is called ὕβρις, and the horse of concupiscence Plato named Ὑβριστὴς—Overbearing, having read “Wild horses ye became to me.”) We should then have to translate, supposing we read ὕβριν in the text, “I am neither puffed up with the insolence of the women of Lemnos, nor yet with the brutal insensibility of Hippolytus.” Very possibly an Attic writer would not have expressed himself so; but we must remember that Fr. Jacobs, a man of fine discrimination of Classical diction, denied from the first Lucian’s authorship of the passage ob orationem difficilem valdeque impeditam—because of its difficult and exceedingly awkward style. The unfavourable judgement which Lehmann in his edition passes on this Work (Lucian’s Amores) so far as its general tenor is concerned, is based we may observe almost entirely on the confusion of paedophilia with paederastia. However under no circumstances has any actual allusion been made to the lewdness of the Lemnian women, if Belin, de Ballu, and others agree in this rendering.

320 De special legib., Opera Vol. II. p. 304.

321 Ovid, Metamorphos., bk. X. 238.

322 Ovid, Metamorphos., bk. X. 298.—Servius on Virgil, Eclog. X. 18. Fulgentius, Mytholog. III. 8.

323 Ausonius, Epigr. C.,

(Of Hermaphroditus.—Born of Mercury as sire, of Cythera as mother, Hermaphroditus, at once of compound name and compound body, combined of either sex, but complete in neither; a being of ambiguous love, that can enjoy the joys of neither passion.)

324 Orat contra Alcibiad., I. p. 550., οἱ μὲν πολλοὶ αὐτῶν ἡταιρήκασιν. (the majority of them have become prostitutes.) Comp. Meier, loco citato p. 173., who in another place, p. 154 note 79., has authenticated the meaning of ἑταιρεῖν (to be a hetaera, prostitute, used of men, viz. to submit the body for pay to another to violate.)

325 “De morbis acutis et chronicis, lib. VIII.” (On acute and chronic Diseases—8 Books.) edit. Amman. Amsterdam 1722. 4to. Chronic Diseases, Bk. IV. ch. 9. In this book diseases of the intestinal canal are treated, and immediately preceding the subject of Worms. So the vice must have been regarded as if it were a disease of the rectum, though the author says it had its origin in a mental derangement. Comp. C. Barth, Adversar., bk. IV. ch. 3., bk. XLIII. ch. 21, bk. XLVIII. ch. 3., bk. XXIII. ch. 2. bk. XIII. ch. 13., where several emendations are to be found of the corruptions of the text.

326 Tribades dictae a τρίβω, frico, frictrices, sunt quibus ea 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.,

(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.,

(... 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.,

(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,

(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:

(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:

(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:

(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:

(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:

(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).

348 Aristotle, Nicomach. Ethics bk. VII. ch. 5., ἀλλὰ μὴν οὕτω 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).