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.,

(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.,

(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:

(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 ὸ 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).

364 Ἀνδρόγυνον κωμῳδεῖν ἔδοξέ τις δρᾶμα· ἐνόσησεν αὐτῷ τὸ αἰδοῖον. 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.):

(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).