Chapter 18

71Anquetil, Voyage, p. 139., “Le Lingam, c’est à-dire, les parties naturelles de l’homme réunies à celles de la femme,” (The Lingam, that is to say, the natural parts of the man joined to those of the woman). Comp.Roger, “Neu eröffnetes Indisches Heidenthum,” (Paganism of India newly Revealed). Nürnberg 1863. 8vo., II. 2.72“De Morbi Venerei Curatione in India usitata,” (On the Mode of Curing the Venereal Disease practised in the East Indies). Copenhagen 1795. Comp.Tode, Med. Journal Vol. II. Pt. 2. Unfortunately we have been able to obtain a sight neither ofKlein’sTreatise nor ofTode.73Strabo, Geogr. pp. 1027, 1037. μηδὲ γὰρ νόσους εἶναι πολλὰς διὰ τὴν λιτότητα τῆς διαίτης καὶ τὴν ἀοινίαν. (nor yet are their diseases many, owing to their plainness of living and abstinence from wine). Comp.Ctesias, Indic. 15.Lucian, Macrob. ch. 4.Diodorus Siculus, Bk. II. ch. 40.Pliny, Histor. Nat. Bk. XVII. ch. 2.74Sprengel’s“Neue Beiträge zur Völkerkunde,” (New Contributions to Ethnology), Bk. VII. p. 76.75In this connection may be cited the view whichClement of Alexandria, Ad Gentes p. 10., expresses as to the origin of Aphrodité: Ἡ μὲν ἀφρογενής τε καὶ κυπρογενὴς, ἡ Κινύρᾳ φίλη, τὴν Ἀφροδίτην λέγω,τὴν φιλομηδέα, ὅτι μηδέων ἐξεφαάνθη, μηδέων ἐκείνων τῶν ἀποκεκομμένων Οὐρανοῦ, τῶν λάγνων, τῶν μετὰ τὴν τομὴν τὸ κῦμα βεβιασμένων· ὡς ἀσελγῶν ὑμῖν μορίων ἄξιος Ἀφροδίτη γίνεται καρπὸς ἐν ταῖς τελεταῖς. (Now the foam-sprung, Cyprus-born goddess, the patroness of Cinyras, Aphrodité I mean,she that loves the parts of a man, because from them she sprung, to wit those parts that were lopped off from Uranus, those lewd parts which after their severance violated the sea-wave. Of such foul components is Aphrodité the worthy child in the mysteries).76Minutoli, “Reise zum Tempel des Jupiter Ammon,” (Journey to the Temple of Jupiter Ammon), p. 121.—Münter, “Religion der Babylonier,” (Religion of the Babylonians), p. 130.77Bk. II. ch. 48. “Description de l’Egypte” II. p. 411.—Wyttenbach, on Plutarch, Isid. p. 186.78Histories bk. II. ch. 64. Καὶ τὸ μὴ μίσγεσθαι γυναιξὶ ἐν ἱροῖσι, μηδὲ ἀλούτους ἀπὸ γυναικῶν ἐς ἱρὰ ἐσιέναι, οὗτοί εἰσι οἱ πρῶτοι θρησκεύσαντες· οἱ μὲν γὰρ ἄλλοι σχεδὸν πάντες ἄνθρωποι, πλὴν Αἰγυπτίων καὶ Ἑλλήνων, μίσγονται ἐν ἱροῖσι· καὶ ἀπὸ γυναικῶν ἀνιστάμενοι, ἄλουτοι ἐσέρχονται ἐς ἱρόν. (And the practice of not having intercourse with women in temples, and not going into temples unwashed after such intercourse, these practices they were the first to observe as a matter of religion; for almost all the rest of mankind, except Egyptians and Greeks, have sexual intercourse in temples). Comp. alsoClement of Alexandria, Stromat. Bk. I. p. 361.79Geogr. Bk. XVII, ch. 46. Τῷ δὲ Διΐ, ὃν μάλιστα τιμῶσιν, εὐειδεστάτη καὶ γένους λαμπροτάτου παρθένος ἱερᾶται, ἃς καλοῦσι οἱ Ἕλληνες Παλλάδας· αὕτη δὲ καὶ παλλακεύει, καὶ σύνεστιν οἷς βούλεται, μέχρις ἂν ἡ φυσικὴ γένηται τοῦ σώματος κάθαρσις· μετὰ δὲ τὴν κάθαρσιν δίδοται πρὸς ἄνδρας. (And to Zeus, whom they reverence most, a maiden, most beautiful and of highest lineage, is consecrated, and these priestesses the Greeks call Pallades. And she acts as a courtesan, and lies with whom she pleases, until the natural purging (menstruation) of the body begins. And after this she is given in marriage). So here we find brought into connection with the Zeus of the Egyptians the same practice we observed amongst Asiatics in the Venus cult.80According toHerodotus, bk. II. 51., the Greeks borrowed the Phallic ritual under the form of the Hermae (pillars of Hermes) from the Pelasgians, by which name according toBöttiger, “Kunstmythologie,” (Mythology of Art), p. 213, Phoenicians should be understood. Comp.Cicero, De Nat. Deorum bk. III. ch. 22., andCreuzer’snote on the passage.81“Mythologiae, sive Explicationis Fabularum Libri X,” (Mythology, or the Explanation of Legendary Tales, in X Books). Frankfort 1588. 8vo. pp. 498. The Author borrowed this legend according to p. 487 fromPerimander, “De Sacrificiorum Ritibus apud Varias Gentes,” (On the Rites of Sacrifice amongst Various Nations), bk. II. But it is also found in theScholiasttoAristophanes, Acharn. 1. 242: ὁ Ξανθίας τὸν φαλλὸν.—περὶ δὲ αὐτοῦ τοῦ φαλλοῦ τοιαῦτα λέγεται. Πήγασος ἐκ τῶν Ἐλευθήρων λαβὼν τοῦ Διονύσου τὰ ἀγάλματα ἧκεν εἰς τὴν Ἀττικήν· οἱ δὲ Ἀττικοὶ οὐκ ἐδέξαντο μετὰ τιμῆς τὸν θεόν· ἀλλ’ οὐκ ἀμισθί γε αὐτοῖς ταῦτα βουλευσαμένοις ἀπέβη. μηνίσαντος γὰρ τοῦ θεοῦ,νόσος κατέσκηψεν εἰς τὰ αἰδοῖα τῶν ἀνδρῶν, καὶ τὸ δεινὸν ἀνήκεστον ἦν, ὡς δὲ ἀπεῖπον πρὸς τὴν νόσον κρείττω γενομένην πάσης μαγγανείας καὶ τέχνης, ἀπεστάλησαν θεωροὶ μετὰ σπουδῆς· οἱ δὲ ἐπανελθόντες ἔφασαν ἴασιν εἶναι μόνην ταύτην, εἰ διὰ πάσης τιμῆς ἄγοιεν τὸν θεόν· πεισθέντες οὖν τοῖς ἠγγελμένοις οἱ Ἀθηναῖοι, φαλλοὺς ἰδίᾳ τε καὶ δημοσίᾳ κατεσκεύασαν, καὶ τούτοις ἐγέραιρον τὸν θεόν, ὑπόμνημα ποιούμενοι πάθους. (Xanthias mentionsthe Phallus.—Now about the Phallus itself the following story is told. Pegasus removed the statues of Dionysus at Eleutherae from there, and came to Athens with them. However the Athenians did not receive the god with due honour. But for this ill counsel they by no means got off scot-free; for the god was wroth, and a disease fell upon the private parts of the men. The plague was incurable; and after they had tried in vain every device of magic art and physician’s skill against the disease that only grew the more, envoys were despatched with all speed to the oracle. So these went up, and brought back the reply that the only remedy was this, that they should bring in the god in procession with all possible honour. Therefore the Athenians, submitting themselves to what was reported as the will of heaven, made phalli—private and public, and presented them to the god as a complimentary gift, thus commemorating the affliction). A different explanation from this is given by theScholiasttoLucian, “De Syra dea,” (Of the Syrian goddess), ch. 16., where the Phallus service is brought in a measure into connection with Paederastia.82Comp.Pausanias, Descriptio Graeciae bk. I. ch. 2.83I. ch. p. 528.; perhaps followingPosidonius, “De heroibus et daemonibus,” (Of heroes and demigods)? comp. p. 391. ButServiuson Virgil, Georgics IV. 111., also has this legend.Suidas, under the word πρίαπος.Scioppius, who likewise relates it in his edition of the Priapeia, adds: fuit autem morbus ille quem hodieGallicum vocamus, (but it was the disease whichwe nowadays call the French disease—Siphylis).84Diodorus Siculus, Bk. IV. ch. 4., says of Bacchus: He had a tender body and was extremely effeminate; his beauty distinguished him above all others, and his temper was strongly inclined to voluptuousness. On his progresses he used to take with him a crowd of women, etc.Clement of Alexandria, Paedag. Bk. II. ch. 2., Ὀργῶσι γοῦν ἀναιδέστερον ἀναξέοντες οἴνου, καὶ οἰδοῦσι μαστοί τε καὶ μόρια, προκηρύσσοντες ἤδη πορνείας εἰκόνα. (So they revel shamelessly being full of wine, and breasts and members swell, showing forth already an image of harlotry). Sufficiently noteworthy is the following passage fromAugustine, De Civit. Dei bk. VI. ch. 4., Liberum a liberamento appellatum volunt, quod mares a coeundo per eius beneficium emissis seminibus liberentur; hoc idem in feminis agereLiberamquam etiam Venerem putant, quod et ipsas perhibeant semina emittere et ob hoc Libero eamdem virilis corporis partem in templo poni, femineam Liberae. (The name of Liber (Bacchus) they derive fromliberamentum, the act of freeing, because males in the act of coition are freed by his aid when the seed is emitted; the same function they consider Libera, who is identified with Venus, to perform for women, because they say that women also emit seed, and that for this reason that same part of the male body is consecrated to Liber in his temple, and the corresponding female part to Libera).85Juno was not merely the Patron goddess of the birth-hour, but also of fornication. Comp.Dousa, Praecidan. pro Tibullo, ch. 18.—Politian, Miscell. ch. 89. Hence also “filles de joies” used to swear by Juno, as we see from Tibullus, Bk. III. Eleg. 4.,Esto perque suos fallax iuravit ocellos,Junonemque suam, perque suam Venerem,(Be it so, she said, and the deceiver sware it by her own eyes, and by Juno and by Venus, her patron goddesses). Bk. IV. Eleg. 18.,Haec per sancta tuae Junonis nomina iuro,Quae sola ante alios est mihi magna Deos.(This by the holy divinity of Juno, thy goddess, I swear, who alone before other deities is great in my eyes); and also fromPetronius, who (Satir. ch. 25.) makes a “fille de joie” declare: Junonem meam iratam habeam, si unquam meminerim virginem fuisse (Juno my patron goddess be wroth with me, if ever I remember to have been a maid). According toLucian, De Syra Dea ch. 16., Bacchus dedicated to Juno noverca (stepmother) divers Phalli.86The Greeks used to make little figures of men with big genitals of wood, which they called Νευρόσπαστα (figures moved by strings, puppets).Lucian, De Syra Dea ch. 16.Herodotus, II. 48.Diodorus, I. 88.—Hesychiussays: νάνος· ἐπὶ τῶν μικρῶν· ὡς νάνον καὶ αἰδοῖον ἔχοντα μέγα· οἱ γοῦν νάνοι μεγάλα ἔχουσιν αἰδοῖα, (dwarf: applied to the undersized; dwarf, but having large private parts. Dwarfsdohave large private parts). Which reminds us of the unhappy “cretins” with monstrous generative organs, who are notoriously passionate Onanists (Masturbators) also.87“Priapeia, sive diversorum poetarum in Priapum lusus, illustrati commentariis Casp. Scioppii, Franci; L. Apuleji Madaurensis Ἀνεχόμενος ab eodem illustratus. Heraclii imperatoris, Sophoclis Sophistae, C. Antonii, Q. Sorani et Cleopatrae reginae epistolae de prodigiosa Cleopatrae reginae libidine. Huic editioni accedunt Jos. Scaligeri in Priapeia Commentarii ac Friderici Linden-Bruch. Patavii 1664. 8. pag. 45. carmen XXXVII,” (Priapeia, or Verses of Various Poets to Priapus, illustrated by commentaries of Caspar Scioppius, a Frenchman; also Lucius Apuleius, of Madaura, his Ἀνεχόμενος, illustrated by the same Scholar. Letters of the Emperor Heraclius, Sophocles the Sophist, Caius Ausonius, Quintus Soranus and Queen Cleopatra, concerning the extravagant and wanton voluptuousness of the said Queen. To this edition are appended the Commentaries of Joseph Scaliger and of Fridericus Linden-Bruch to the Priapeia. Padua 1664. 8vo., p. 45. Ode XXXVII).88Similarly we read in the distichAntipater, Antholog. Graec. bk. II. Tit. 5. No. 3.:Ἑστηκὸςτὸ Κίμωνος ἰδὼνπέος, εἶφ’ ὁ Πρίηπος,Οἴμοι, ὑπὸ θνητοῦ λείπομαι ἀθάνατος.(When Priapus saw Cimon’s penis standing stiff, he said, “Woe’s me!” I am thrown in the shade by a mortal, immortal though I be).89In the Codex Coburgensis the Priapeia begin with the following words: P. Virgilii Maronis Mantuani poetae clarissimi Priapi carmen incipit feliciter, (the Song of Priapus by Publius Virgilius Maro, of Mantua, the renowned poet, begins happily). Comp.BruckhusiusNotes to Tibullus bk. IV. Eleg. 14. At any rate the majority of the poems belong to the golden age of Roman literature. For readers of the old poets it may perhaps not be out of place here to remark thatPriapusasCultor Hortorum(Patron of Gardens) is not unfrequently mentioned with an equivocal meaning, if indeed he has not come into the garden entirely through misunderstanding. So we read in Priapeia, Ode 4.,Quod metis hortus habet, sumas impune licebit;Si dederis nobis, quod tuus hortus habet,(What my garden has thou mayest take at will, if only thou give to us what thine possesses) and in the “Anechomenos” ofApuleius.Thyrsumque pangant hortulo in Cupidinis,(Let them plant the thyrsus (Bacchic staff) in the garden-plat of Cupid). SimilarlyLucretius, Bk. IV. 1100., says, ut muliebria conserat arva, (to sow the woman’s seed-fields), andVirgil, Georgics III. 136., speaks of, genitali arvo, (the seed-field of generation). Possibly in this direction may be found a better interpretation of the, irriguo nihil est elutius horto, (There is nought more insipid than a new-watered garden), ofHorace, Satires Bk. II. 4. 16. The Greeks used in the same way their word κῆπος (garden), e. g.Diogenes Laertius, II. 12, andHesychiusexplains it by τὸ ἐφήβιον γυναικεῖον (the female organ of puberty). Similarly inAristophanesκαλὸν ἔχουσα τὸ πεδίον, (having the plain beautiful). The Koran also says, Thy Wife is thy field!90“Apologie pour Herodote,” (Defence of Herodotus), II., 253.91Strabo, bk. XIII. 588.92Lucian, De Dea Syra, § 28., relates that at Hieropolis there was a Phallus 180 or 1800 feet in size.93Creuzer, Symbolik, Bk. II. p. 85.—de Wette, Archäologie, § 233 k.—Wiener, Biblisches Realwörterbuch. 2nd. ed. Leipzig 1833., Vol. I. p. 139. Article,Baal; and p. 260. Article,Chamos.94Numbers, Ch. 23. v. 28. Deuteronomy, Ch. 4, v. 46.95Jonathan, on Numbers Ch. 25. v. I. Might one draw attention to the old Greek πέος (the penis), which is found inAristophanesandAntipater,—p. 72. Note 2. loco citato? The adjective πεοίδης (πεώδης) is given inEustathiusaccording toSchneider, in the sense: with thick, swollen member; andRodigin, Lect. Antiq. Bk. VIII. ch. 6. p. 377, says: Postremo qui ex intemperanti Veneris usu pereunt, dicunturPeolae, media producta, quia Peos signet pudendum, sive veretrum, (Lastly those who are undone by excessive indulgence in Love are calledPeolae, with the middle vowel long, becausePeosmeans the private, or privy, member. Possibly the old form was πέορ, just as sometimes πόϊρ stands for πάϊς in the Laconian dialect. MoreoverPenismight surely more readily be derived from πέος than from what is commonly given as its derivation,pendendo(because it hangs), in as much as the parts of the body are named from the condition of their activity, not of their rest. Thus Baal-Peorwould be “Lord of the Penis”! ἄναξ Πρίηπος (King Priapus).96Lintschotten, “Orientalische Reisen,” (Eastern Travels), Pt I. ch. 33.—BeyeronSeldens, Syntagm. de Diis Syris, p. 235. perhaps the Greeks called the penis also κτείς on this account,—κτεὶς from κτέω, I cleave!97Gynaeologie, Vol. II. p. 337. The worship of the Lingam is reported among the Druses byBuckingham, “Travels among the Arab Tribes inhabiting the Countries east of Syria and Palestine, etc.” London 1825. p. 394. On the worship ofGopalsami, a god of a similar character to Priapus worshipped in the neighbourhood of Jagrenat, and the licentious representations customary at his festival, even including representations of unnatural lusts, compareHamilton, “A New Account of the East Indies.” Edinburgh 1727. 8vo. pp. 378 sqq.—Moore, C., “Narrative of the Operations of Capt. Little’s Detachment, and of the Mahratta Army.” London 1794. 4to., p. 45.—There were similar representations in several temples of Mexico.Kircher, Oedipus Aegypt., I. sect. 5. p. 422.—J. de Laet, “Beschryvinge van West-Indien,” (Descriptions of the West Indies). Leyden 1630. fol., Bk. VI. ch. 5. p. 284.98“Diss. exhibens novum ad historiam luis venereae additamentum,” (Dissertation containing New Material towards a History of the Venereal Disease). Jena 1797. 32mo., p. 8.99The quotations from the Bible are given by Dr. Rosenbaum according to the German translation ofde Wette, “Die Heilige Schrift, übersetzt von Dr. de Wette,” (The Holy Scriptures, translated by Dr. de Wett, 2nd. edition. Heidelberg 1835. large 8vo.100“Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.”St. Paul, 1st. Epistle to Corinthians, Ch. 10. v. 8. μέμνησθε γὰρ τὰς τέσσαρας καὶ εἴκοσι χιλιάδαςδὶα πορνείανἀπωσμένας, (for remember the four and twenty thousand that were rejected for fornication).101Antiquitat. Judaeor. Bk. V. ch. 1.102Ch. 2. v. 14. Comp.Areth.Commentar. in Apocalips. ch. 2.Isidor.Pel. bk. III. ep. 150.Suidasunder word προφητεία, (prophecy).103“Vita Mosis,” (Life of Moses), Works Vol. II. p. 217.104Factis per mulierum obscenam libidinem et protervam petulantiam quae corpora consuescentium stupro debilitarent, animosque impietate profligarent. ibid. p. 129. (Practices that originating in the foul lustfulness and provocative wantonness of the women weakened the bodies of those consorting with them, and leading them into impiety destroyed their minds).105Antiquit. Judaic. bk. IV. ch. 6. §§ 6-13.106Ἀπόλλυνται μὲν οὖν καὶ ὑπὸ τῆς τούτων ἀνδραγαθίας πολλοὶ τῶν παρανομησάντων, ἐφθάρησαν δὲ πάντες καὶ λοιμῷ, ταύτην ἐνσκήψαντος αὐτοῖς τοῦ Θεοῦ τὴν νόσον· ὅσοι τε συγγενεῖς ὄντες, κωλύειν δέον, ἐξώτρυνον αὐτοὺς ἐπὶ ταῦτα, συναδικεῖν τῷ Θεῷ δοκοῦντες, ἀπέθνησκον.107Yet this would appear to have been no serious loss, for the disease was quite able indeed to weaken the power of the Jews, but not to actually destroy it. So Balaam says inJosephus(loco cit. § 6.): Hebraeorum quidem genus nunquam funditus peribit, nec bello, necpeste, nec inopia terrae fructuum, nec alio casu inopinato delebitur.—In mala autem nonnulla et calamitates ad breve tempus incident; a quibus licet deprimi humique affligi videantur, postea tamen reflorescent, cum eos timere coeperint qui damna illis intulerant. (The nation of the Hebrews in fact will never utterly perish, and can be destroyed neither by war, norplague, nor famine of the fruits of the earth, nor any other unlooked for disaster.—They will fall however for a brief space into sundry ills and calamities; whereby they may well seem to be broken down and brought to the earth. But they will flourish again, when once they have learned to fear the enemies that brought the disasters upon them). It was in order to bring about this consummation that Balaam gave his advice just cited.108In fact Moses gives direct permission to captives to wed.Deuteronomy21. vv. 11-13., “... and seest among the captives a beautiful woman, and thou hast a desire unto her, and wouldest take her to thee to wife; then thou shalt bring her home to thine house, ... after that thou shalt go in unto her, and be her husband, and she shall be thy wife.” Comp. besidesRuth, Ch. 1. v. 4., Ch. 4. v. 13.—1Chronicles, Ch. 2. v. 17.—1Kings, Ch. 3. v. 1., Ch. 14. v. 21. Only after the exile was matrimonial connection with foreigners forbidden.Ezra, Ch. 9. v. 2., Ch. 10. v. 3.Nehemiah, Ch. 13. v. 23.Josephus, Antiq. Jud., XI. 8. 2., XII. 4. 6., XVIII. 9. 5.109Vita Mosis, (Life of Moses), Bk. I., Works Vol. II. p. 130.110Ch. 5. v. 5., “... but all the people that were born in the wilderness by the way as they came forth out of Egypt, they had not circumcised.”.111J. Laurentius, “De adulteriis et meretricibus Tractatus,” (Treatise on Adultery and Courtesans), inGronovius’Thesaurus Antiq. Graecor. Vol. VIII. pp. 1403-16.—G. Franck de Franckenau, “Disp. qua lupanaria sub verbo Hurenhäuser ex principiis quoque medicis improbantur,” (Disputation wherein Brothels (under the name “Hurenhäuser”—brothels) are condemned on medical as well as other grounds), Heidelberg 1674. 4to., in the author’s Satirae Medicae, (Medical Satires), pp. 528-549.—J. A. Freudenberg(C. G. Flittner) “Ueber Staats- und Privatbordelle, Kuppelei und Concubinat, in moralisch-politischer Hinsicht, nebst einem Anhange über die Organisirung der Bordelle der alten und neuen Zeiten,” (On Public and Private Brothels, Procuration and Concubinage, in their moral and political Aspects; together with an Appendix on the Organization of Brothels in Ancient and Modern Times), Berlin 1796. 8vo. We have not been in a position to make use of this book.112Michaelis, “Mosaisches Recht,” (Mosaic Law), Pt. V. p. 304. From 1 Kings Ch. 3. v. 16. it might indeed be gathered that such establishments were in existence; but strictly speaking the passage proves only that two women of this character dwelt in a particular house. Comp.Philo, De special. legg. (Works ed. Mangey, Vol. II. p. 308.). Themaidens’ chambersthat according to 2 Kings, Ch. 17. v. 30. were set up in the precincts of the Temple at Jerusalem were cells with figures of Astarté, in which the Jewish maidens offered themselves to the goddess, and so in fact though not in name brothels.113Proverbs, Ch. 7. vv. 6-27. CompareGenesis, Ch. 38. v. 14.—Ezekiel, Ch. 25.114Leviticus, Ch. 19. v. 19.—Deuteronomy, Ch. 23. v. 17.; this latter passageBeer(loco citato) would fain utilise to free the Jews from the suspicion of having disseminated the Venereal disease in the XVth. Century.Spencer, “De Legibus Hebraeorum ritualibus,” (On the ritual laws of the Jews), p. 563., however showed at once that the prohibition strictly speaking only went so far as to forbid that harlotry should be practised for the honour of God, as among other Asiatic peoples; and explains the first passage in this sense, that the Jews must not,as had happened, dedicate their daughters to the service of Mylitta.115Richter, XVI. 1.—1Kings, Ch. 3. 16.—Proverbs, Ch. 2. 16., Ch. 5. 3., Ch. 7. 10., Ch. 23. 27.—Amos, Ch. 2. 7., Ch. 7. 17.—Baruch, Ch. 6. 43. Comp.Grotius, “Ad Matthaei Evangelium,” (Commentary on St. Matthew), V. 3. 4.—Hartmann, “Die Hebräerin am Putztisch und als Braut,” (The Hebrew woman at the Toilette table and as Bride), Amsterdam 1809. Pt. II. pp. 493 sqq.116Deipnosoph., bk. XIII. p. 598. v. 65.117Philo, De special. legg., Works ed. Mangeyn, Vol. II. p. 301.Clement of Alexandria, Stromat. III. quotes fromXanthus: μίγνυντο δὲ, φήσιν, οἱ Μάγοι μητράσι, καὶ θυγατράσι, καὶ ἀδελφαῖς μίγνυσθαι θεμιτὸν εἶναι, (Now the Magi, he says, used to have intercourse with mothers, and held it lawful to do so with daughters and with sisters). Comp. the same author’s Recognit., bk. IX. ch. 20.—Sextus Empiricus, Pyrrh. hypot. bk. III. 24.—Origen, Contra Celsum, bk. V. p. 248.—Jerome, Contra Jovian. bk. II.—Cyril, Adv. Julian. bk. IV.—Sophocles, Oedipus Tyrannus 1375 and 452.118Euripides,Andromaché, 174.τοιοῦτονῦτον πᾶν τὸ βάρβαρον γένος, πατήρ τε θυγατρὶ, παῖς τε μητρὶ, μίγνυται.(Such is the habit of the whole barbarian race,—father has intercourse with daughter, and son with mother).119Osann, “De caelibum apud veteres populos conditione,” (On the Status of Bachelors among the Ancient Peoples), Commentat. I. Giessen 1827. 4to.120Demosthenes, Orat. in Neaeram, edit. Wolf, p. 534., τὰς μὲν γὰρ ἑταίρας ἡδονῆς ἕνεκ’ ἔχομεν, τὰς δὲ παλλακὰς τῆς καθ’ ἡμέραν θεραπείας τοῦ σώματος, τὰς δὲ γυναῖκας τοῦ παιδοποιεῖσθαι γνησίως καὶ τῶν ἔνδον φύλακα πιστὴν ἔχειν. (for hetaerae—lady-companions—we keep for our pleasure, but concubines for the daily service of the person, and wives for the procreation of lawful children and to have a trusty guardian of household matters). The same sentence is quoted from Demosthenes byAthenaeus, Deipnos., bk. XIII. ch. 31., but with the difference that he says παλλακὰς τῆς καθ’ ἡμέραν παλλακείας (concubines for daily concubinage). Comp.Plutarch, Praecept. Coniugal., ch. 16. 29. It is true this purely moral view, as it was originally, of marriage, came in times subsequent to just the flourishing period of Greece to contrast so sharply with the rest of the Greeks, full and imaginative as it was, that it appears an exceedingly homely bit of prose, and one is led away to pass a not exactly favourable judgement as to the position of Greek married women and their level of culture. But is this quite fair?121Aristotle, Politics bk. IV. ch. 16., Viri autem cum alia muliere aut aliorum concubitus omnino indecorus et inhonestus habeatur, cum sit apelleturque maritus. Quod si quid tale tempore procreandis liberis praescriptio quispiam facere manifesto deprehendatur, ignominia scelere digna notetur. (But as to the connexion of a man with a woman who is not his wife or of a woman with a man who is not her husband, while such intercourse in whatever form or under whatever circumstances must be considered absolutely discreditable to one who bears the title of husband or wife, so especially any one who is detected in such action during the time reserved for the procreation of children should be punished with such civil degradation as is suitable to the magnitude of his crime).—Seneca, Controvers. bk. IV. Preface, says: Impudicitia in ingenuo crimen est, in servo necessitas, (Immodesty in a free-man is a vice, in a slave a necessity).122Athenaeus, Deipnos. bk. XIII. p. 374.123In the time ofXenarchusimmorality with married women was particularly universal.Athenaeus, XIII. p. 569.124Athenaeus, Deipnosoph. bk. XIII. p. 569., καὶ Φιλήμων δ’ ἐν Ἀδελφοῖς προιστορῶν, ὅτι πρῶτος Σόλων, διὰ τὴν τῶν νέων ἀκμὴν, ἔστησεν ἐπὶ οἰκημάτων γύναια πριάμενος· καθὰ καὶ Νίκανδρος ὁ Κολοφώνιος ἱστορεῖ ἐν τρίτῳ Κολοφωνιακῶν, φάσκων αὐτὸν καὶ Πανδήμου Ἀφροδίτης ἱερὸν πρῶτον ἱδρύσασθαι ἀφ’ ὧν ἠργυρίσαντο αἱ προστᾶσαι τῶν οἰκημάτων· ἄλλ’ ὅ γε Φιλήμων οὕτως φησί·Σὺ δ’ εἰς ἅπαντας εὗρες ἀνθρώπους, Σόλων, σὲ γὰρ λέγουσιν τοῦτ’ ἰδεῖν πρῶτον [βροτῶν]. δημοτικὸν, ὦ Ζεῦ, πρᾶγμα καὶ σωτήριον· μεστὴν ὁρῶντα τὴν πόλιν νεωτέρων,τούτους τ’ ἔχοντας τὴν αναγκαίαν φύσιν, ἁμαρτάνοντας τ’ εἰς ὃ μὴ προσῆκον ἦν, στῆσαι πριάμενον τότε γυναῖκας κατὰ τόπους κοινὰς ἅπασι καὶ κατεσκευασμένας. Ἐστᾶσι γυμναί· μὴ ’ξαπατηθῇς· πάνθ’ ὅρα· — — — — ἡ θύρα ’στ’ ἀνεῳγμένη. εἷς ὀβολός· εἰσπήδησον· οὐκ ἔστ’ οὐδὲ εἷς ἀκκισμὸς, οὐδὲ λῆρος, οὐδ’ ὑφήρπασεν. ἀλλ’ εὐθὺς ὡς βούλει σὺ χὣν βούλει τρόπον. Ἐξῆλθες ; οἰμώζειν λέγ’, ἀλλοτρία ’στί σοι.(So too Philemon in his play the “Adelphi” relates that it was Solon who first on account of the vigorous desires of the young men bought and established public women in brothels. The same is related by Nicander of Colophon in the Third book of his Colophoniaca, who says that he (Solon) was the first to found a temple of the Pandemian Aphrodité, built from the gains of the women in charge of brothels.Philemonwrites as follows “Well hast thou deserved of all men, Solon; for thou they say wert first to invent a thing both popular, by Zeus, and salutary. Seeing the city crowded full of young men,and these possessed of the natural appetites of manhood, and consequently offending in quarters unmeet, bought women and established them in certain places to be common to all and put there for that very purpose. There they are, standing all but naked; don’t be cheated; examine everything.... The door is open. One obol; in you go. There’s not an atom of coyness, no coquetry, no stealing off; but right away as you please and how you please. You have left the house? tell the girl go hang! she’s nothing to you.”)Alexander ab Alexandro, Genial. Dier., bk. IV. ch. 1. Solon vero ut ab adulteriis cohiberetur inventus,coëmptasmeretriculas Athenis prostituit primus, obviasque in venerem esse voluit, ne matronarum contagio polluerentur. (But Solon, in order that young men might be kept from adulterous connexions, was the first tobuywomen and set them up as harlots at Athens; and wished all to resort to them for the gratification of love, that they might not be polluted by intrigue with matrons). Comp.Meursius, “Solon, sive de eius vita, legibus, dictis atque scriptis,” (Solon—his Life, Laws, Words and Works). Copenhagen 1732. 4to., p. 98.125Onomast., bk. IX. ch. 5. 34., Τὰ δὲ περὶ τοὺς λιμένας μέρη, δεῖγμα, χῶμα, ἐμπόριον· — τοῦ δ’ ἐμπορίου μέρη, καπηλεῖα, καὶ πορνεῖα, ἃ καὶ οἰκήματα ἄν τις εἴποι. (And the parts of the city near the harbour, market, mole, exchange;—and parts of the exchange, inns and brothels or “houses” as one might say).Meursius, Peiraeeus, last chapter—From this low-lying situation of the brothels comes the expression ἐπ’ οἰκήματος καθῆσθαι (to livedownin a “house”, e. g. inPlato, Charmides 163 c.—C. ErnestionXenophon, Memorab. Socrat., II. 2. 4.126s. v.Κεραμεικός· τόπος Ἀθήνῃ ἐστιν, ἔνθα αἱ πόρναι προεστήκεσαν· εἰσὶ δὲ δύο Κεραμεικοὶ, ὁ μὲν ἔξω τείχους, ὁ δὲ ἐντός. (Under the word “Ceramicus”: this is a place at Athens, where the Prostitutes plied their trade. There are two Ceramici, the Ceramicus without, and the Ceramicus within, the walls). Comp.Meursius, Graecia feriata (Holiday Greece), p. 186.127Pollux, Onomast. bk. IV. ch. 5. 48., Καὶ ταῦτα δὲ, εἰ καὶ αἰσχίω, μέρηπόλεως, ἀσωτεῖα, πεττεῖα, κυβεῖα, κυβευτήρια, σκιραφεῖα,ματρυλεῖα,ἀγωγεῖα, προαγωγεῖα. (And these also are parts of the city, though somewhat disreputable ones, the profligates’ quarter, the gamesters’ quarter, the dicers’ quarter, the quarter of dicing-houses, of gaming-houses, of bawdy houses and of pimps’ establishments).128Philostratus, Epist., 23., πάντα με αἵρει τὰ σὰ, τὸ καπηλεῖον ὡς Ἀφροδίσιον. (Everything about you draws me, like the tavern, home of love).129In the better times of Athens this never occurred. The women were kept far too closely shut up; and their moral behaviour was subject to the supervision of the γυναικονόμοι (Commissioners for the oversight of Women).Meursius, Lect. Attic. II. 5.—Reiske, Index Graec. in Demosthen. p. 66. A regulation which existed even among the self-indulgent Sybarites.Athenaeus, Deipnos. bk. XII. p. 521. Later it was poverty especially that drove free Greek women to take up the calling of prostitute.Demosthenes, In Neaeram p. 533., παντελῶς ἤδη ἡ μὲν τῶν πορνῶν ἐργασία ἥξει εἰς τὰς τῶν πολιτίδων θυγατέρας δι’ ἀπορίαν, ὅσαι ἂν μὴ δύνωνται ἐκδοθῆναι. (Completely after a while will the trade of prostitutes come to be the occupation of the daughters of our fellow-citizenesses through poverty, that will force all to it who cannot get a dower).130Lysias, Orat. I. in Theomnestum.131Suidas,διάγραμμα· τὸ μίσθωμα· διέγραφον δὲ οἱ ἀγορανόμοι, ὅσον ἔδει λαμβάνειν τὴν ἑταίραν ἑκάστην—μίσθωμα· ὁ μισθὸς ὁ ἑταιρικὸς. (“Scale”: the fee; for the Market-Commissioners fixed the scale, how much each hetaera was to receive.—“fee”: the pay of a hetaera).132Hesychius, s. v. τριαντοπόρνη· λαμβάνουσα τριᾶντα, ὅ ἐστι λεπτὰ ἓν εἴκοσι. (under the word τριαντοπόρνη: girl who receives a trias, which is twenty one lepta).133Suidas, s. v. χαλκιδῖτις. παρὰ Ἰωσήπῳ ἡ πόρνη, ἀπὸ τῆς εὐτελείας τοῦ διδομένου νομίσματος. (under the word χαλκιδῖτις: in Josephus = prostitute, from the smallness of the coin given.—Eustathius, on Homer, II. bk. XXIII., p. 1329., Od. bk. X., p. 777.134Aristophanes, Thesmoph. 1207., δώσεις οὖν δραχμήν. (you will give a drachma then).135Pollux, Onomast. IX. 59., οὔ φησιν εἶναι τῶν ἑταιρῶν τὰς μέσαςΣτατηριαίας. (he denies that of the hetaerae the middling ones werethe Stater-girls).

72“De Morbi Venerei Curatione in India usitata,” (On the Mode of Curing the Venereal Disease practised in the East Indies). Copenhagen 1795. Comp.Tode, Med. Journal Vol. II. Pt. 2. Unfortunately we have been able to obtain a sight neither ofKlein’sTreatise nor ofTode.

73Strabo, Geogr. pp. 1027, 1037. μηδὲ γὰρ νόσους εἶναι πολλὰς διὰ τὴν λιτότητα τῆς διαίτης καὶ τὴν ἀοινίαν. (nor yet are their diseases many, owing to their plainness of living and abstinence from wine). Comp.Ctesias, Indic. 15.Lucian, Macrob. ch. 4.Diodorus Siculus, Bk. II. ch. 40.Pliny, Histor. Nat. Bk. XVII. ch. 2.

74Sprengel’s“Neue Beiträge zur Völkerkunde,” (New Contributions to Ethnology), Bk. VII. p. 76.

75In this connection may be cited the view whichClement of Alexandria, Ad Gentes p. 10., expresses as to the origin of Aphrodité: Ἡ μὲν ἀφρογενής τε καὶ κυπρογενὴς, ἡ Κινύρᾳ φίλη, τὴν Ἀφροδίτην λέγω,τὴν φιλομηδέα, ὅτι μηδέων ἐξεφαάνθη, μηδέων ἐκείνων τῶν ἀποκεκομμένων Οὐρανοῦ, τῶν λάγνων, τῶν μετὰ τὴν τομὴν τὸ κῦμα βεβιασμένων· ὡς ἀσελγῶν ὑμῖν μορίων ἄξιος Ἀφροδίτη γίνεται καρπὸς ἐν ταῖς τελεταῖς. (Now the foam-sprung, Cyprus-born goddess, the patroness of Cinyras, Aphrodité I mean,she that loves the parts of a man, because from them she sprung, to wit those parts that were lopped off from Uranus, those lewd parts which after their severance violated the sea-wave. Of such foul components is Aphrodité the worthy child in the mysteries).

76Minutoli, “Reise zum Tempel des Jupiter Ammon,” (Journey to the Temple of Jupiter Ammon), p. 121.—Münter, “Religion der Babylonier,” (Religion of the Babylonians), p. 130.

77Bk. II. ch. 48. “Description de l’Egypte” II. p. 411.—Wyttenbach, on Plutarch, Isid. p. 186.

78Histories bk. II. ch. 64. Καὶ τὸ μὴ μίσγεσθαι γυναιξὶ ἐν ἱροῖσι, μηδὲ ἀλούτους ἀπὸ γυναικῶν ἐς ἱρὰ ἐσιέναι, οὗτοί εἰσι οἱ πρῶτοι θρησκεύσαντες· οἱ μὲν γὰρ ἄλλοι σχεδὸν πάντες ἄνθρωποι, πλὴν Αἰγυπτίων καὶ Ἑλλήνων, μίσγονται ἐν ἱροῖσι· καὶ ἀπὸ γυναικῶν ἀνιστάμενοι, ἄλουτοι ἐσέρχονται ἐς ἱρόν. (And the practice of not having intercourse with women in temples, and not going into temples unwashed after such intercourse, these practices they were the first to observe as a matter of religion; for almost all the rest of mankind, except Egyptians and Greeks, have sexual intercourse in temples). Comp. alsoClement of Alexandria, Stromat. Bk. I. p. 361.

79Geogr. Bk. XVII, ch. 46. Τῷ δὲ Διΐ, ὃν μάλιστα τιμῶσιν, εὐειδεστάτη καὶ γένους λαμπροτάτου παρθένος ἱερᾶται, ἃς καλοῦσι οἱ Ἕλληνες Παλλάδας· αὕτη δὲ καὶ παλλακεύει, καὶ σύνεστιν οἷς βούλεται, μέχρις ἂν ἡ φυσικὴ γένηται τοῦ σώματος κάθαρσις· μετὰ δὲ τὴν κάθαρσιν δίδοται πρὸς ἄνδρας. (And to Zeus, whom they reverence most, a maiden, most beautiful and of highest lineage, is consecrated, and these priestesses the Greeks call Pallades. And she acts as a courtesan, and lies with whom she pleases, until the natural purging (menstruation) of the body begins. And after this she is given in marriage). So here we find brought into connection with the Zeus of the Egyptians the same practice we observed amongst Asiatics in the Venus cult.

80According toHerodotus, bk. II. 51., the Greeks borrowed the Phallic ritual under the form of the Hermae (pillars of Hermes) from the Pelasgians, by which name according toBöttiger, “Kunstmythologie,” (Mythology of Art), p. 213, Phoenicians should be understood. Comp.Cicero, De Nat. Deorum bk. III. ch. 22., andCreuzer’snote on the passage.

81“Mythologiae, sive Explicationis Fabularum Libri X,” (Mythology, or the Explanation of Legendary Tales, in X Books). Frankfort 1588. 8vo. pp. 498. The Author borrowed this legend according to p. 487 fromPerimander, “De Sacrificiorum Ritibus apud Varias Gentes,” (On the Rites of Sacrifice amongst Various Nations), bk. II. But it is also found in theScholiasttoAristophanes, Acharn. 1. 242: ὁ Ξανθίας τὸν φαλλὸν.—περὶ δὲ αὐτοῦ τοῦ φαλλοῦ τοιαῦτα λέγεται. Πήγασος ἐκ τῶν Ἐλευθήρων λαβὼν τοῦ Διονύσου τὰ ἀγάλματα ἧκεν εἰς τὴν Ἀττικήν· οἱ δὲ Ἀττικοὶ οὐκ ἐδέξαντο μετὰ τιμῆς τὸν θεόν· ἀλλ’ οὐκ ἀμισθί γε αὐτοῖς ταῦτα βουλευσαμένοις ἀπέβη. μηνίσαντος γὰρ τοῦ θεοῦ,νόσος κατέσκηψεν εἰς τὰ αἰδοῖα τῶν ἀνδρῶν, καὶ τὸ δεινὸν ἀνήκεστον ἦν, ὡς δὲ ἀπεῖπον πρὸς τὴν νόσον κρείττω γενομένην πάσης μαγγανείας καὶ τέχνης, ἀπεστάλησαν θεωροὶ μετὰ σπουδῆς· οἱ δὲ ἐπανελθόντες ἔφασαν ἴασιν εἶναι μόνην ταύτην, εἰ διὰ πάσης τιμῆς ἄγοιεν τὸν θεόν· πεισθέντες οὖν τοῖς ἠγγελμένοις οἱ Ἀθηναῖοι, φαλλοὺς ἰδίᾳ τε καὶ δημοσίᾳ κατεσκεύασαν, καὶ τούτοις ἐγέραιρον τὸν θεόν, ὑπόμνημα ποιούμενοι πάθους. (Xanthias mentionsthe Phallus.—Now about the Phallus itself the following story is told. Pegasus removed the statues of Dionysus at Eleutherae from there, and came to Athens with them. However the Athenians did not receive the god with due honour. But for this ill counsel they by no means got off scot-free; for the god was wroth, and a disease fell upon the private parts of the men. The plague was incurable; and after they had tried in vain every device of magic art and physician’s skill against the disease that only grew the more, envoys were despatched with all speed to the oracle. So these went up, and brought back the reply that the only remedy was this, that they should bring in the god in procession with all possible honour. Therefore the Athenians, submitting themselves to what was reported as the will of heaven, made phalli—private and public, and presented them to the god as a complimentary gift, thus commemorating the affliction). A different explanation from this is given by theScholiasttoLucian, “De Syra dea,” (Of the Syrian goddess), ch. 16., where the Phallus service is brought in a measure into connection with Paederastia.

82Comp.Pausanias, Descriptio Graeciae bk. I. ch. 2.

83I. ch. p. 528.; perhaps followingPosidonius, “De heroibus et daemonibus,” (Of heroes and demigods)? comp. p. 391. ButServiuson Virgil, Georgics IV. 111., also has this legend.Suidas, under the word πρίαπος.Scioppius, who likewise relates it in his edition of the Priapeia, adds: fuit autem morbus ille quem hodieGallicum vocamus, (but it was the disease whichwe nowadays call the French disease—Siphylis).

84Diodorus Siculus, Bk. IV. ch. 4., says of Bacchus: He had a tender body and was extremely effeminate; his beauty distinguished him above all others, and his temper was strongly inclined to voluptuousness. On his progresses he used to take with him a crowd of women, etc.Clement of Alexandria, Paedag. Bk. II. ch. 2., Ὀργῶσι γοῦν ἀναιδέστερον ἀναξέοντες οἴνου, καὶ οἰδοῦσι μαστοί τε καὶ μόρια, προκηρύσσοντες ἤδη πορνείας εἰκόνα. (So they revel shamelessly being full of wine, and breasts and members swell, showing forth already an image of harlotry). Sufficiently noteworthy is the following passage fromAugustine, De Civit. Dei bk. VI. ch. 4., Liberum a liberamento appellatum volunt, quod mares a coeundo per eius beneficium emissis seminibus liberentur; hoc idem in feminis agereLiberamquam etiam Venerem putant, quod et ipsas perhibeant semina emittere et ob hoc Libero eamdem virilis corporis partem in templo poni, femineam Liberae. (The name of Liber (Bacchus) they derive fromliberamentum, the act of freeing, because males in the act of coition are freed by his aid when the seed is emitted; the same function they consider Libera, who is identified with Venus, to perform for women, because they say that women also emit seed, and that for this reason that same part of the male body is consecrated to Liber in his temple, and the corresponding female part to Libera).

85Juno was not merely the Patron goddess of the birth-hour, but also of fornication. Comp.Dousa, Praecidan. pro Tibullo, ch. 18.—Politian, Miscell. ch. 89. Hence also “filles de joies” used to swear by Juno, as we see from Tibullus, Bk. III. Eleg. 4.,Esto perque suos fallax iuravit ocellos,Junonemque suam, perque suam Venerem,(Be it so, she said, and the deceiver sware it by her own eyes, and by Juno and by Venus, her patron goddesses). Bk. IV. Eleg. 18.,Haec per sancta tuae Junonis nomina iuro,Quae sola ante alios est mihi magna Deos.(This by the holy divinity of Juno, thy goddess, I swear, who alone before other deities is great in my eyes); and also fromPetronius, who (Satir. ch. 25.) makes a “fille de joie” declare: Junonem meam iratam habeam, si unquam meminerim virginem fuisse (Juno my patron goddess be wroth with me, if ever I remember to have been a maid). According toLucian, De Syra Dea ch. 16., Bacchus dedicated to Juno noverca (stepmother) divers Phalli.

Esto perque suos fallax iuravit ocellos,Junonemque suam, perque suam Venerem,

Esto perque suos fallax iuravit ocellos,

Junonemque suam, perque suam Venerem,

(Be it so, she said, and the deceiver sware it by her own eyes, and by Juno and by Venus, her patron goddesses). Bk. IV. Eleg. 18.,

Haec per sancta tuae Junonis nomina iuro,Quae sola ante alios est mihi magna Deos.

Haec per sancta tuae Junonis nomina iuro,

Quae sola ante alios est mihi magna Deos.

(This by the holy divinity of Juno, thy goddess, I swear, who alone before other deities is great in my eyes); and also fromPetronius, who (Satir. ch. 25.) makes a “fille de joie” declare: Junonem meam iratam habeam, si unquam meminerim virginem fuisse (Juno my patron goddess be wroth with me, if ever I remember to have been a maid). According toLucian, De Syra Dea ch. 16., Bacchus dedicated to Juno noverca (stepmother) divers Phalli.

86The Greeks used to make little figures of men with big genitals of wood, which they called Νευρόσπαστα (figures moved by strings, puppets).Lucian, De Syra Dea ch. 16.Herodotus, II. 48.Diodorus, I. 88.—Hesychiussays: νάνος· ἐπὶ τῶν μικρῶν· ὡς νάνον καὶ αἰδοῖον ἔχοντα μέγα· οἱ γοῦν νάνοι μεγάλα ἔχουσιν αἰδοῖα, (dwarf: applied to the undersized; dwarf, but having large private parts. Dwarfsdohave large private parts). Which reminds us of the unhappy “cretins” with monstrous generative organs, who are notoriously passionate Onanists (Masturbators) also.

87“Priapeia, sive diversorum poetarum in Priapum lusus, illustrati commentariis Casp. Scioppii, Franci; L. Apuleji Madaurensis Ἀνεχόμενος ab eodem illustratus. Heraclii imperatoris, Sophoclis Sophistae, C. Antonii, Q. Sorani et Cleopatrae reginae epistolae de prodigiosa Cleopatrae reginae libidine. Huic editioni accedunt Jos. Scaligeri in Priapeia Commentarii ac Friderici Linden-Bruch. Patavii 1664. 8. pag. 45. carmen XXXVII,” (Priapeia, or Verses of Various Poets to Priapus, illustrated by commentaries of Caspar Scioppius, a Frenchman; also Lucius Apuleius, of Madaura, his Ἀνεχόμενος, illustrated by the same Scholar. Letters of the Emperor Heraclius, Sophocles the Sophist, Caius Ausonius, Quintus Soranus and Queen Cleopatra, concerning the extravagant and wanton voluptuousness of the said Queen. To this edition are appended the Commentaries of Joseph Scaliger and of Fridericus Linden-Bruch to the Priapeia. Padua 1664. 8vo., p. 45. Ode XXXVII).

88Similarly we read in the distichAntipater, Antholog. Graec. bk. II. Tit. 5. No. 3.:Ἑστηκὸςτὸ Κίμωνος ἰδὼνπέος, εἶφ’ ὁ Πρίηπος,Οἴμοι, ὑπὸ θνητοῦ λείπομαι ἀθάνατος.(When Priapus saw Cimon’s penis standing stiff, he said, “Woe’s me!” I am thrown in the shade by a mortal, immortal though I be).

88Similarly we read in the distichAntipater, Antholog. Graec. bk. II. Tit. 5. No. 3.:

Ἑστηκὸςτὸ Κίμωνος ἰδὼνπέος, εἶφ’ ὁ Πρίηπος,Οἴμοι, ὑπὸ θνητοῦ λείπομαι ἀθάνατος.

Ἑστηκὸςτὸ Κίμωνος ἰδὼνπέος, εἶφ’ ὁ Πρίηπος,

Οἴμοι, ὑπὸ θνητοῦ λείπομαι ἀθάνατος.

(When Priapus saw Cimon’s penis standing stiff, he said, “Woe’s me!” I am thrown in the shade by a mortal, immortal though I be).

89In the Codex Coburgensis the Priapeia begin with the following words: P. Virgilii Maronis Mantuani poetae clarissimi Priapi carmen incipit feliciter, (the Song of Priapus by Publius Virgilius Maro, of Mantua, the renowned poet, begins happily). Comp.BruckhusiusNotes to Tibullus bk. IV. Eleg. 14. At any rate the majority of the poems belong to the golden age of Roman literature. For readers of the old poets it may perhaps not be out of place here to remark thatPriapusasCultor Hortorum(Patron of Gardens) is not unfrequently mentioned with an equivocal meaning, if indeed he has not come into the garden entirely through misunderstanding. So we read in Priapeia, Ode 4.,Quod metis hortus habet, sumas impune licebit;Si dederis nobis, quod tuus hortus habet,(What my garden has thou mayest take at will, if only thou give to us what thine possesses) and in the “Anechomenos” ofApuleius.Thyrsumque pangant hortulo in Cupidinis,(Let them plant the thyrsus (Bacchic staff) in the garden-plat of Cupid). SimilarlyLucretius, Bk. IV. 1100., says, ut muliebria conserat arva, (to sow the woman’s seed-fields), andVirgil, Georgics III. 136., speaks of, genitali arvo, (the seed-field of generation). Possibly in this direction may be found a better interpretation of the, irriguo nihil est elutius horto, (There is nought more insipid than a new-watered garden), ofHorace, Satires Bk. II. 4. 16. The Greeks used in the same way their word κῆπος (garden), e. g.Diogenes Laertius, II. 12, andHesychiusexplains it by τὸ ἐφήβιον γυναικεῖον (the female organ of puberty). Similarly inAristophanesκαλὸν ἔχουσα τὸ πεδίον, (having the plain beautiful). The Koran also says, Thy Wife is thy field!

Quod metis hortus habet, sumas impune licebit;Si dederis nobis, quod tuus hortus habet,

Quod metis hortus habet, sumas impune licebit;

Si dederis nobis, quod tuus hortus habet,

(What my garden has thou mayest take at will, if only thou give to us what thine possesses) and in the “Anechomenos” ofApuleius.

Thyrsumque pangant hortulo in Cupidinis,

(Let them plant the thyrsus (Bacchic staff) in the garden-plat of Cupid). SimilarlyLucretius, Bk. IV. 1100., says, ut muliebria conserat arva, (to sow the woman’s seed-fields), andVirgil, Georgics III. 136., speaks of, genitali arvo, (the seed-field of generation). Possibly in this direction may be found a better interpretation of the, irriguo nihil est elutius horto, (There is nought more insipid than a new-watered garden), ofHorace, Satires Bk. II. 4. 16. The Greeks used in the same way their word κῆπος (garden), e. g.Diogenes Laertius, II. 12, andHesychiusexplains it by τὸ ἐφήβιον γυναικεῖον (the female organ of puberty). Similarly inAristophanesκαλὸν ἔχουσα τὸ πεδίον, (having the plain beautiful). The Koran also says, Thy Wife is thy field!

90“Apologie pour Herodote,” (Defence of Herodotus), II., 253.

91Strabo, bk. XIII. 588.

92Lucian, De Dea Syra, § 28., relates that at Hieropolis there was a Phallus 180 or 1800 feet in size.

93Creuzer, Symbolik, Bk. II. p. 85.—de Wette, Archäologie, § 233 k.—Wiener, Biblisches Realwörterbuch. 2nd. ed. Leipzig 1833., Vol. I. p. 139. Article,Baal; and p. 260. Article,Chamos.

94Numbers, Ch. 23. v. 28. Deuteronomy, Ch. 4, v. 46.

95Jonathan, on Numbers Ch. 25. v. I. Might one draw attention to the old Greek πέος (the penis), which is found inAristophanesandAntipater,—p. 72. Note 2. loco citato? The adjective πεοίδης (πεώδης) is given inEustathiusaccording toSchneider, in the sense: with thick, swollen member; andRodigin, Lect. Antiq. Bk. VIII. ch. 6. p. 377, says: Postremo qui ex intemperanti Veneris usu pereunt, dicunturPeolae, media producta, quia Peos signet pudendum, sive veretrum, (Lastly those who are undone by excessive indulgence in Love are calledPeolae, with the middle vowel long, becausePeosmeans the private, or privy, member. Possibly the old form was πέορ, just as sometimes πόϊρ stands for πάϊς in the Laconian dialect. MoreoverPenismight surely more readily be derived from πέος than from what is commonly given as its derivation,pendendo(because it hangs), in as much as the parts of the body are named from the condition of their activity, not of their rest. Thus Baal-Peorwould be “Lord of the Penis”! ἄναξ Πρίηπος (King Priapus).

96Lintschotten, “Orientalische Reisen,” (Eastern Travels), Pt I. ch. 33.—BeyeronSeldens, Syntagm. de Diis Syris, p. 235. perhaps the Greeks called the penis also κτείς on this account,—κτεὶς from κτέω, I cleave!

97Gynaeologie, Vol. II. p. 337. The worship of the Lingam is reported among the Druses byBuckingham, “Travels among the Arab Tribes inhabiting the Countries east of Syria and Palestine, etc.” London 1825. p. 394. On the worship ofGopalsami, a god of a similar character to Priapus worshipped in the neighbourhood of Jagrenat, and the licentious representations customary at his festival, even including representations of unnatural lusts, compareHamilton, “A New Account of the East Indies.” Edinburgh 1727. 8vo. pp. 378 sqq.—Moore, C., “Narrative of the Operations of Capt. Little’s Detachment, and of the Mahratta Army.” London 1794. 4to., p. 45.—There were similar representations in several temples of Mexico.Kircher, Oedipus Aegypt., I. sect. 5. p. 422.—J. de Laet, “Beschryvinge van West-Indien,” (Descriptions of the West Indies). Leyden 1630. fol., Bk. VI. ch. 5. p. 284.

98“Diss. exhibens novum ad historiam luis venereae additamentum,” (Dissertation containing New Material towards a History of the Venereal Disease). Jena 1797. 32mo., p. 8.

99The quotations from the Bible are given by Dr. Rosenbaum according to the German translation ofde Wette, “Die Heilige Schrift, übersetzt von Dr. de Wette,” (The Holy Scriptures, translated by Dr. de Wett, 2nd. edition. Heidelberg 1835. large 8vo.

100“Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.”St. Paul, 1st. Epistle to Corinthians, Ch. 10. v. 8. μέμνησθε γὰρ τὰς τέσσαρας καὶ εἴκοσι χιλιάδαςδὶα πορνείανἀπωσμένας, (for remember the four and twenty thousand that were rejected for fornication).

101Antiquitat. Judaeor. Bk. V. ch. 1.

102Ch. 2. v. 14. Comp.Areth.Commentar. in Apocalips. ch. 2.Isidor.Pel. bk. III. ep. 150.Suidasunder word προφητεία, (prophecy).

103“Vita Mosis,” (Life of Moses), Works Vol. II. p. 217.

104Factis per mulierum obscenam libidinem et protervam petulantiam quae corpora consuescentium stupro debilitarent, animosque impietate profligarent. ibid. p. 129. (Practices that originating in the foul lustfulness and provocative wantonness of the women weakened the bodies of those consorting with them, and leading them into impiety destroyed their minds).

105Antiquit. Judaic. bk. IV. ch. 6. §§ 6-13.

106Ἀπόλλυνται μὲν οὖν καὶ ὑπὸ τῆς τούτων ἀνδραγαθίας πολλοὶ τῶν παρανομησάντων, ἐφθάρησαν δὲ πάντες καὶ λοιμῷ, ταύτην ἐνσκήψαντος αὐτοῖς τοῦ Θεοῦ τὴν νόσον· ὅσοι τε συγγενεῖς ὄντες, κωλύειν δέον, ἐξώτρυνον αὐτοὺς ἐπὶ ταῦτα, συναδικεῖν τῷ Θεῷ δοκοῦντες, ἀπέθνησκον.

107Yet this would appear to have been no serious loss, for the disease was quite able indeed to weaken the power of the Jews, but not to actually destroy it. So Balaam says inJosephus(loco cit. § 6.): Hebraeorum quidem genus nunquam funditus peribit, nec bello, necpeste, nec inopia terrae fructuum, nec alio casu inopinato delebitur.—In mala autem nonnulla et calamitates ad breve tempus incident; a quibus licet deprimi humique affligi videantur, postea tamen reflorescent, cum eos timere coeperint qui damna illis intulerant. (The nation of the Hebrews in fact will never utterly perish, and can be destroyed neither by war, norplague, nor famine of the fruits of the earth, nor any other unlooked for disaster.—They will fall however for a brief space into sundry ills and calamities; whereby they may well seem to be broken down and brought to the earth. But they will flourish again, when once they have learned to fear the enemies that brought the disasters upon them). It was in order to bring about this consummation that Balaam gave his advice just cited.

108In fact Moses gives direct permission to captives to wed.Deuteronomy21. vv. 11-13., “... and seest among the captives a beautiful woman, and thou hast a desire unto her, and wouldest take her to thee to wife; then thou shalt bring her home to thine house, ... after that thou shalt go in unto her, and be her husband, and she shall be thy wife.” Comp. besidesRuth, Ch. 1. v. 4., Ch. 4. v. 13.—1Chronicles, Ch. 2. v. 17.—1Kings, Ch. 3. v. 1., Ch. 14. v. 21. Only after the exile was matrimonial connection with foreigners forbidden.Ezra, Ch. 9. v. 2., Ch. 10. v. 3.Nehemiah, Ch. 13. v. 23.Josephus, Antiq. Jud., XI. 8. 2., XII. 4. 6., XVIII. 9. 5.

109Vita Mosis, (Life of Moses), Bk. I., Works Vol. II. p. 130.

110Ch. 5. v. 5., “... but all the people that were born in the wilderness by the way as they came forth out of Egypt, they had not circumcised.”.

111J. Laurentius, “De adulteriis et meretricibus Tractatus,” (Treatise on Adultery and Courtesans), inGronovius’Thesaurus Antiq. Graecor. Vol. VIII. pp. 1403-16.—G. Franck de Franckenau, “Disp. qua lupanaria sub verbo Hurenhäuser ex principiis quoque medicis improbantur,” (Disputation wherein Brothels (under the name “Hurenhäuser”—brothels) are condemned on medical as well as other grounds), Heidelberg 1674. 4to., in the author’s Satirae Medicae, (Medical Satires), pp. 528-549.—J. A. Freudenberg(C. G. Flittner) “Ueber Staats- und Privatbordelle, Kuppelei und Concubinat, in moralisch-politischer Hinsicht, nebst einem Anhange über die Organisirung der Bordelle der alten und neuen Zeiten,” (On Public and Private Brothels, Procuration and Concubinage, in their moral and political Aspects; together with an Appendix on the Organization of Brothels in Ancient and Modern Times), Berlin 1796. 8vo. We have not been in a position to make use of this book.

112Michaelis, “Mosaisches Recht,” (Mosaic Law), Pt. V. p. 304. From 1 Kings Ch. 3. v. 16. it might indeed be gathered that such establishments were in existence; but strictly speaking the passage proves only that two women of this character dwelt in a particular house. Comp.Philo, De special. legg. (Works ed. Mangey, Vol. II. p. 308.). Themaidens’ chambersthat according to 2 Kings, Ch. 17. v. 30. were set up in the precincts of the Temple at Jerusalem were cells with figures of Astarté, in which the Jewish maidens offered themselves to the goddess, and so in fact though not in name brothels.

113Proverbs, Ch. 7. vv. 6-27. CompareGenesis, Ch. 38. v. 14.—Ezekiel, Ch. 25.

114Leviticus, Ch. 19. v. 19.—Deuteronomy, Ch. 23. v. 17.; this latter passageBeer(loco citato) would fain utilise to free the Jews from the suspicion of having disseminated the Venereal disease in the XVth. Century.Spencer, “De Legibus Hebraeorum ritualibus,” (On the ritual laws of the Jews), p. 563., however showed at once that the prohibition strictly speaking only went so far as to forbid that harlotry should be practised for the honour of God, as among other Asiatic peoples; and explains the first passage in this sense, that the Jews must not,as had happened, dedicate their daughters to the service of Mylitta.

115Richter, XVI. 1.—1Kings, Ch. 3. 16.—Proverbs, Ch. 2. 16., Ch. 5. 3., Ch. 7. 10., Ch. 23. 27.—Amos, Ch. 2. 7., Ch. 7. 17.—Baruch, Ch. 6. 43. Comp.Grotius, “Ad Matthaei Evangelium,” (Commentary on St. Matthew), V. 3. 4.—Hartmann, “Die Hebräerin am Putztisch und als Braut,” (The Hebrew woman at the Toilette table and as Bride), Amsterdam 1809. Pt. II. pp. 493 sqq.

116Deipnosoph., bk. XIII. p. 598. v. 65.

117Philo, De special. legg., Works ed. Mangeyn, Vol. II. p. 301.Clement of Alexandria, Stromat. III. quotes fromXanthus: μίγνυντο δὲ, φήσιν, οἱ Μάγοι μητράσι, καὶ θυγατράσι, καὶ ἀδελφαῖς μίγνυσθαι θεμιτὸν εἶναι, (Now the Magi, he says, used to have intercourse with mothers, and held it lawful to do so with daughters and with sisters). Comp. the same author’s Recognit., bk. IX. ch. 20.—Sextus Empiricus, Pyrrh. hypot. bk. III. 24.—Origen, Contra Celsum, bk. V. p. 248.—Jerome, Contra Jovian. bk. II.—Cyril, Adv. Julian. bk. IV.—Sophocles, Oedipus Tyrannus 1375 and 452.

118Euripides,Andromaché, 174.τοιοῦτονῦτον πᾶν τὸ βάρβαρον γένος, πατήρ τε θυγατρὶ, παῖς τε μητρὶ, μίγνυται.(Such is the habit of the whole barbarian race,—father has intercourse with daughter, and son with mother).

118Euripides,Andromaché, 174.

τοιοῦτονῦτον πᾶν τὸ βάρβαρον γένος, πατήρ τε θυγατρὶ, παῖς τε μητρὶ, μίγνυται.

(Such is the habit of the whole barbarian race,—father has intercourse with daughter, and son with mother).

119Osann, “De caelibum apud veteres populos conditione,” (On the Status of Bachelors among the Ancient Peoples), Commentat. I. Giessen 1827. 4to.

120Demosthenes, Orat. in Neaeram, edit. Wolf, p. 534., τὰς μὲν γὰρ ἑταίρας ἡδονῆς ἕνεκ’ ἔχομεν, τὰς δὲ παλλακὰς τῆς καθ’ ἡμέραν θεραπείας τοῦ σώματος, τὰς δὲ γυναῖκας τοῦ παιδοποιεῖσθαι γνησίως καὶ τῶν ἔνδον φύλακα πιστὴν ἔχειν. (for hetaerae—lady-companions—we keep for our pleasure, but concubines for the daily service of the person, and wives for the procreation of lawful children and to have a trusty guardian of household matters). The same sentence is quoted from Demosthenes byAthenaeus, Deipnos., bk. XIII. ch. 31., but with the difference that he says παλλακὰς τῆς καθ’ ἡμέραν παλλακείας (concubines for daily concubinage). Comp.Plutarch, Praecept. Coniugal., ch. 16. 29. It is true this purely moral view, as it was originally, of marriage, came in times subsequent to just the flourishing period of Greece to contrast so sharply with the rest of the Greeks, full and imaginative as it was, that it appears an exceedingly homely bit of prose, and one is led away to pass a not exactly favourable judgement as to the position of Greek married women and their level of culture. But is this quite fair?

121Aristotle, Politics bk. IV. ch. 16., Viri autem cum alia muliere aut aliorum concubitus omnino indecorus et inhonestus habeatur, cum sit apelleturque maritus. Quod si quid tale tempore procreandis liberis praescriptio quispiam facere manifesto deprehendatur, ignominia scelere digna notetur. (But as to the connexion of a man with a woman who is not his wife or of a woman with a man who is not her husband, while such intercourse in whatever form or under whatever circumstances must be considered absolutely discreditable to one who bears the title of husband or wife, so especially any one who is detected in such action during the time reserved for the procreation of children should be punished with such civil degradation as is suitable to the magnitude of his crime).—Seneca, Controvers. bk. IV. Preface, says: Impudicitia in ingenuo crimen est, in servo necessitas, (Immodesty in a free-man is a vice, in a slave a necessity).

122Athenaeus, Deipnos. bk. XIII. p. 374.

123In the time ofXenarchusimmorality with married women was particularly universal.Athenaeus, XIII. p. 569.

124Athenaeus, Deipnosoph. bk. XIII. p. 569., καὶ Φιλήμων δ’ ἐν Ἀδελφοῖς προιστορῶν, ὅτι πρῶτος Σόλων, διὰ τὴν τῶν νέων ἀκμὴν, ἔστησεν ἐπὶ οἰκημάτων γύναια πριάμενος· καθὰ καὶ Νίκανδρος ὁ Κολοφώνιος ἱστορεῖ ἐν τρίτῳ Κολοφωνιακῶν, φάσκων αὐτὸν καὶ Πανδήμου Ἀφροδίτης ἱερὸν πρῶτον ἱδρύσασθαι ἀφ’ ὧν ἠργυρίσαντο αἱ προστᾶσαι τῶν οἰκημάτων· ἄλλ’ ὅ γε Φιλήμων οὕτως φησί·Σὺ δ’ εἰς ἅπαντας εὗρες ἀνθρώπους, Σόλων, σὲ γὰρ λέγουσιν τοῦτ’ ἰδεῖν πρῶτον [βροτῶν]. δημοτικὸν, ὦ Ζεῦ, πρᾶγμα καὶ σωτήριον· μεστὴν ὁρῶντα τὴν πόλιν νεωτέρων,τούτους τ’ ἔχοντας τὴν αναγκαίαν φύσιν, ἁμαρτάνοντας τ’ εἰς ὃ μὴ προσῆκον ἦν, στῆσαι πριάμενον τότε γυναῖκας κατὰ τόπους κοινὰς ἅπασι καὶ κατεσκευασμένας. Ἐστᾶσι γυμναί· μὴ ’ξαπατηθῇς· πάνθ’ ὅρα· — — — — ἡ θύρα ’στ’ ἀνεῳγμένη. εἷς ὀβολός· εἰσπήδησον· οὐκ ἔστ’ οὐδὲ εἷς ἀκκισμὸς, οὐδὲ λῆρος, οὐδ’ ὑφήρπασεν. ἀλλ’ εὐθὺς ὡς βούλει σὺ χὣν βούλει τρόπον. Ἐξῆλθες ; οἰμώζειν λέγ’, ἀλλοτρία ’στί σοι.(So too Philemon in his play the “Adelphi” relates that it was Solon who first on account of the vigorous desires of the young men bought and established public women in brothels. The same is related by Nicander of Colophon in the Third book of his Colophoniaca, who says that he (Solon) was the first to found a temple of the Pandemian Aphrodité, built from the gains of the women in charge of brothels.Philemonwrites as follows “Well hast thou deserved of all men, Solon; for thou they say wert first to invent a thing both popular, by Zeus, and salutary. Seeing the city crowded full of young men,and these possessed of the natural appetites of manhood, and consequently offending in quarters unmeet, bought women and established them in certain places to be common to all and put there for that very purpose. There they are, standing all but naked; don’t be cheated; examine everything.... The door is open. One obol; in you go. There’s not an atom of coyness, no coquetry, no stealing off; but right away as you please and how you please. You have left the house? tell the girl go hang! she’s nothing to you.”)Alexander ab Alexandro, Genial. Dier., bk. IV. ch. 1. Solon vero ut ab adulteriis cohiberetur inventus,coëmptasmeretriculas Athenis prostituit primus, obviasque in venerem esse voluit, ne matronarum contagio polluerentur. (But Solon, in order that young men might be kept from adulterous connexions, was the first tobuywomen and set them up as harlots at Athens; and wished all to resort to them for the gratification of love, that they might not be polluted by intrigue with matrons). Comp.Meursius, “Solon, sive de eius vita, legibus, dictis atque scriptis,” (Solon—his Life, Laws, Words and Works). Copenhagen 1732. 4to., p. 98.

Σὺ δ’ εἰς ἅπαντας εὗρες ἀνθρώπους, Σόλων, σὲ γὰρ λέγουσιν τοῦτ’ ἰδεῖν πρῶτον [βροτῶν]. δημοτικὸν, ὦ Ζεῦ, πρᾶγμα καὶ σωτήριον· μεστὴν ὁρῶντα τὴν πόλιν νεωτέρων,τούτους τ’ ἔχοντας τὴν αναγκαίαν φύσιν, ἁμαρτάνοντας τ’ εἰς ὃ μὴ προσῆκον ἦν, στῆσαι πριάμενον τότε γυναῖκας κατὰ τόπους κοινὰς ἅπασι καὶ κατεσκευασμένας. Ἐστᾶσι γυμναί· μὴ ’ξαπατηθῇς· πάνθ’ ὅρα· — — — — ἡ θύρα ’στ’ ἀνεῳγμένη. εἷς ὀβολός· εἰσπήδησον· οὐκ ἔστ’ οὐδὲ εἷς ἀκκισμὸς, οὐδὲ λῆρος, οὐδ’ ὑφήρπασεν. ἀλλ’ εὐθὺς ὡς βούλει σὺ χὣν βούλει τρόπον. Ἐξῆλθες ; οἰμώζειν λέγ’, ἀλλοτρία ’στί σοι.

(So too Philemon in his play the “Adelphi” relates that it was Solon who first on account of the vigorous desires of the young men bought and established public women in brothels. The same is related by Nicander of Colophon in the Third book of his Colophoniaca, who says that he (Solon) was the first to found a temple of the Pandemian Aphrodité, built from the gains of the women in charge of brothels.Philemonwrites as follows “Well hast thou deserved of all men, Solon; for thou they say wert first to invent a thing both popular, by Zeus, and salutary. Seeing the city crowded full of young men,and these possessed of the natural appetites of manhood, and consequently offending in quarters unmeet, bought women and established them in certain places to be common to all and put there for that very purpose. There they are, standing all but naked; don’t be cheated; examine everything.... The door is open. One obol; in you go. There’s not an atom of coyness, no coquetry, no stealing off; but right away as you please and how you please. You have left the house? tell the girl go hang! she’s nothing to you.”)

Alexander ab Alexandro, Genial. Dier., bk. IV. ch. 1. Solon vero ut ab adulteriis cohiberetur inventus,coëmptasmeretriculas Athenis prostituit primus, obviasque in venerem esse voluit, ne matronarum contagio polluerentur. (But Solon, in order that young men might be kept from adulterous connexions, was the first tobuywomen and set them up as harlots at Athens; and wished all to resort to them for the gratification of love, that they might not be polluted by intrigue with matrons). Comp.Meursius, “Solon, sive de eius vita, legibus, dictis atque scriptis,” (Solon—his Life, Laws, Words and Works). Copenhagen 1732. 4to., p. 98.

125Onomast., bk. IX. ch. 5. 34., Τὰ δὲ περὶ τοὺς λιμένας μέρη, δεῖγμα, χῶμα, ἐμπόριον· — τοῦ δ’ ἐμπορίου μέρη, καπηλεῖα, καὶ πορνεῖα, ἃ καὶ οἰκήματα ἄν τις εἴποι. (And the parts of the city near the harbour, market, mole, exchange;—and parts of the exchange, inns and brothels or “houses” as one might say).Meursius, Peiraeeus, last chapter—From this low-lying situation of the brothels comes the expression ἐπ’ οἰκήματος καθῆσθαι (to livedownin a “house”, e. g. inPlato, Charmides 163 c.—C. ErnestionXenophon, Memorab. Socrat., II. 2. 4.

126s. v.Κεραμεικός· τόπος Ἀθήνῃ ἐστιν, ἔνθα αἱ πόρναι προεστήκεσαν· εἰσὶ δὲ δύο Κεραμεικοὶ, ὁ μὲν ἔξω τείχους, ὁ δὲ ἐντός. (Under the word “Ceramicus”: this is a place at Athens, where the Prostitutes plied their trade. There are two Ceramici, the Ceramicus without, and the Ceramicus within, the walls). Comp.Meursius, Graecia feriata (Holiday Greece), p. 186.

127Pollux, Onomast. bk. IV. ch. 5. 48., Καὶ ταῦτα δὲ, εἰ καὶ αἰσχίω, μέρηπόλεως, ἀσωτεῖα, πεττεῖα, κυβεῖα, κυβευτήρια, σκιραφεῖα,ματρυλεῖα,ἀγωγεῖα, προαγωγεῖα. (And these also are parts of the city, though somewhat disreputable ones, the profligates’ quarter, the gamesters’ quarter, the dicers’ quarter, the quarter of dicing-houses, of gaming-houses, of bawdy houses and of pimps’ establishments).

128Philostratus, Epist., 23., πάντα με αἵρει τὰ σὰ, τὸ καπηλεῖον ὡς Ἀφροδίσιον. (Everything about you draws me, like the tavern, home of love).

129In the better times of Athens this never occurred. The women were kept far too closely shut up; and their moral behaviour was subject to the supervision of the γυναικονόμοι (Commissioners for the oversight of Women).Meursius, Lect. Attic. II. 5.—Reiske, Index Graec. in Demosthen. p. 66. A regulation which existed even among the self-indulgent Sybarites.Athenaeus, Deipnos. bk. XII. p. 521. Later it was poverty especially that drove free Greek women to take up the calling of prostitute.Demosthenes, In Neaeram p. 533., παντελῶς ἤδη ἡ μὲν τῶν πορνῶν ἐργασία ἥξει εἰς τὰς τῶν πολιτίδων θυγατέρας δι’ ἀπορίαν, ὅσαι ἂν μὴ δύνωνται ἐκδοθῆναι. (Completely after a while will the trade of prostitutes come to be the occupation of the daughters of our fellow-citizenesses through poverty, that will force all to it who cannot get a dower).

130Lysias, Orat. I. in Theomnestum.

131Suidas,διάγραμμα· τὸ μίσθωμα· διέγραφον δὲ οἱ ἀγορανόμοι, ὅσον ἔδει λαμβάνειν τὴν ἑταίραν ἑκάστην—μίσθωμα· ὁ μισθὸς ὁ ἑταιρικὸς. (“Scale”: the fee; for the Market-Commissioners fixed the scale, how much each hetaera was to receive.—“fee”: the pay of a hetaera).

132Hesychius, s. v. τριαντοπόρνη· λαμβάνουσα τριᾶντα, ὅ ἐστι λεπτὰ ἓν εἴκοσι. (under the word τριαντοπόρνη: girl who receives a trias, which is twenty one lepta).

133Suidas, s. v. χαλκιδῖτις. παρὰ Ἰωσήπῳ ἡ πόρνη, ἀπὸ τῆς εὐτελείας τοῦ διδομένου νομίσματος. (under the word χαλκιδῖτις: in Josephus = prostitute, from the smallness of the coin given.—Eustathius, on Homer, II. bk. XXIII., p. 1329., Od. bk. X., p. 777.

134Aristophanes, Thesmoph. 1207., δώσεις οὖν δραχμήν. (you will give a drachma then).

135Pollux, Onomast. IX. 59., οὔ φησιν εἶναι τῶν ἑταιρῶν τὰς μέσαςΣτατηριαίας. (he denies that of the hetaerae the middling ones werethe Stater-girls).

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