Chapter 24

374De Sacrificantibus, p. 261., προανείργει πάντας τοὺς ἀναξίους ἱεροῦ συλλόγου, τὴν ἀρχὴν ποιούμενος ἀπὸ τῶννοσούντωντὴνἀληθῆ[θήλειαν]νόσονἀνδρογύνων, οἳ τὸ φύσεως νόμισμα παρακόπτοντες, εἰς ἀκολάστων γυναικῶν πάθος καὶ μορφὰς εἰσβιάζοντο· Θλαδίας γὰρ καὶ ἀποκεκομένους τὰ γεννητικὰ ἐλαύνει, τό τε τῆς ὥρας ταμιεύοντας ἄνθος, ἵνα μὴ ῥᾳδίως μαραίνοιτο, καὶ τὸν ἄῤῥενα τύπον μεταχαράττοντας εἰς θηλύμορφον ἰδέαν. Ἐλαύνει δὲ οὐ μόνον πόρνας ἀλλὰ καὶ τοὺς ἐκ τῆς πόρνης κ. τ. λ.375Paedagog., bk. III. ch. 3., “πρὸς τοὺς καλλωπιζομένους τῶν ἀνδρῶν”: ἕνα τινὰ τούτων τῶν ἀγεννῶν παιδαγωγικῶς ἐπιπλήττων ὁ Διογένης, ὁπηνίκα ἐπιπράσκετο, ἀνδρείως σφόδρα, Ἧκε, εἶπεν, μειρακίον, ἄνδρα ὠνῆσαι σαυτῷ·ἀμφιβόλω λόγῳ τὸ πορνικὸν ἐκείνου σωφρονίζων· τὸ γὰρ ἄνδρας ὄντας, ξύρεσθαι καὶ λεαίνεσθαι, _πῶς οὐκ ἀγεννές_; (“To men who bedizen their persons”: One of these base fellows Diogenes rebuked like a schoolmaster. At the very time he was on sale as a slave, he cried with wonderful boldness: ‘Come, young man, buy a man for yourself’:by this double entendre chastising his meretricious habits. Foris it not a base thing, thatmenshould have their bodies shaved and polished smooth? )376Herodian, Historiarum Libri Octo, edit.Th. Guil. Irmisch. Leipzig 1780. 8vo., Vol. II. Bk. IV. ch. 12.: εἰς τοῦτον οὖν, ὡς μηδὲ στρατιωτικὸν, μηδὲ γενναῖον, δημοσίᾳ πολλάκις ἀπέσκωπτε, καὶ μέχριςαἰσχρᾶς βλασφημίας· ἐπεὶ γὰρ ἤκουεν αὐτὸν καὶ διαίτη ἐλευθερίῳ χρώμενον, καὶ τὰ φαῦλα καὶ ἀπεῤῥιμμένα τῶν ἐδεσμάτων καὶ ποτῶν μυσαττόμενον, οἷς, ὡς στρατιωτικὸς δὴ, ὁ Ἀντωνῖνος ἔχαιρε, χλαμύδιον ἤ τινα ἄλλην ἐσθῆτα ἀμφιεσάμενον ἀστειοτέραν, εἰςἀνανδρίαν καὶ θήλειαν νόσονδιέβαλλεν, ἀεί τε ἀποκτενεῖν ἠπειλει· ἅπερ οὐ φέρων ὁ Μακρῖνος, πάνυ ἤσχαλλε· συνέβη δέ τι καὶ τοιοῦτον κ. τ. λ. for translation see text. A somewhat similar circumstance is given inLivy, Hist. XXXIX. ch. 42.377Aeschines, Orat. in Timarch. edit. Reiske, p. 139. μὴ Δημοσθένην καλουμενον, ἀλλὰ Βάταλον,—p. 142. ἐπεὶ καὶ περὶ τῆς Δημοσθένους ἐπωνυμίας, οὐ κακῶς ὑπὸ τῆς φήμης, ἀλλ’ οὐχ ὑπὸ τῆς τίτθης, Βάταλος προσαγορεύεται,ἐξ ἀνανδρίας τινὸς καὶ κιναιδεῖαςἐνεγκάμενος τοῦνομα· εἰ γάρ τις σου τὰ κομψὰ ταῦτα χλανίσκια περιελόμενος, καὶ τοὺς μαλακοὺς χιτωνίσκους, ἐν οἷς τοὺς κατὰ τῶν φίλων λόγους γράφεις, περιενέγκας δοίη εἰς τὰς χεῖρας τῶν δικαστῶν, οἴομαι ἂν αὐτοὺς, εἴ τις μὴ προειπὼν τοῦτο ποιήσειεν, ἀπορῆσαι,εἴ τε ἀνδρὸς, εἴ τε γυναικὸς εἰλήφασιν ἐσθῆτα. (called not Demosthenes, but Batalus, i.e. Pathic.—Now with regard to Demosthenes’ surname, he is excellently called by common report, though not by his nurse, Batalus—Pathic, having got the namefrom a certain unmanliness and cinaedism. For if a man should strip you of these elegant robes you wear and your womanish tunics, clad in which you indite your speeches against your friends, and bring them up and put them in the hands of the jurymen, I suppose, if he should do so without any previous explanation, the latter would be quite unable to tellwhether it were a man’s or a woman’s clothes they had got hold of.)—a passage which affords the best commentary to what is stated in the text both here and on previous pages.378Bk. III. ch. 55: Σχολή τις ἦν αὕτη κακοεργίας πᾶσιν ἀκολάστοις, πολλῇ τε ῥαστώνῃ διεφθορόσι τὸ σῶμα·γύννιδεςγοῦν τινες ἄνδρες οὐκ ἄνδρες, τὸ σεμνὸν τῆς φύσεως ἀπαρνησάμενοι,θηλείᾳ νόσῳ τὴνδαίμονα ἱλεοῦντο· γυναικῶν τ’ αὖ παράνομοι ὁμιλίαι, κλεψιγαμοί θ’ ὁμιλίαι, ἄῤῥητοί τε καὶ ἐπίῤῥητοι πράξεις, ὡς ἐν ἀνόμῳ καὶ ἀποστάτῃ χώρῳ κατὰ τόνδε τὸν νεὼν ἐπεχειροῦντο· ἔφορός τε οὐδεὶς ἦν τῶν πραττομένων, τῷ μηδένα σεμνῶν ἀνδρῶν αὐτόθι τολμᾶν παρίεναι. for translation see text. As to this Temple of Venus compareZosimus, Histor., bk. I.,Etymolog. Magnum, under word ’Aphaka;Suidas, under word Χριστόδωρος; Selden, Syntagm. de Diis Syris, II.379Zonaras, Lexicon. edit. Tittmann. Leipzig 1808. 4to. p. 457.380Eustathius, Commentar. in Homer., Iliad 1680. 44.,Starkcites merely the figures. We can clearly see the meaning of γύννιδες in the following passage ofClement of Alexandria, Paedag., bk. III. ch. 3. p. 227, τί τοίνυν οὐκ ἂν ἐπιτηδεύσειαν αἱ γυναῖκες, αἱ εἰς μαχλοσύνην σπεύδουσαι, τοιαῦτα τολμῶσιν ἐνοποριζόμεναι τοῖς ἀνδράσιν;μᾶλλον δὲ οὐκ ἄνδρας βατάλους δὲ καὶ γύννιδας καλεῖν τούτους χρή· ὧν καὶ αἱ φωναὶ τεθρυμμέναι καὶ ἡ ἐσθὴς τεθηλυμμένη ἁφῇ καὶ βαφῇ·δῆλοι δὲ οἱ τοιοῦτοι ἐλεγχόμενοι τὸν τρόπον ἔξωθεν ἀμπεχόνῃ, ὑποδέσει, σχήματι, βαδίσματι, κουρᾷ, βλέμματι. Ἀπὸ ὁράσεως γὰρ ἐπιγνωσθήσετο ἀνὴρ, ἡ Γραφὴ λέγεικ. τ. λ. (What then would not women practise, such women as run into wantonness, rivalling the men that dare such abominations? but these men ought we not rather to callbatali(cinaedi) andwomanish fellows? whose voices are broken languishingly and their dress fashioned like women’s in texture and colour.Now such-like men are clearly manifest in outward appearance for what they are by their show, and their foot-gear, by their bearing, and walk, and hair, and glance. For by the eyes shall a man be known, says the Scripture, etc.). The word batalos meaningcinaedusis found also inAeschines, In Timarch., p. 139, 163, 142. De legatione falsa, p. 273.Harpocrationunder the word, conjectured that the Cinaedi were called for the same reason that e. g. Eupolis ὁ πρωκτός (the wide-bottomed) was called βάταλος; andPlutarchalso, Vita Demosth. 4Schol.Aeschin. p. 742.,Etymolog. Magnum, 190. 20., agrees in same idea. Comp. Schäfer, Apparat. Crit. ad Demosthen., I. 875. Moreover this was the nickname ofDemosthenes(De Corona 288. 18.). At any rate this passage ofClement of Alexandriatells in favour of the possibility of recognizing Pathics by their exterior!381Eusebii PamphiliEcclesiasticae historiae libri decem; eiusdem de vita imp. Constantini libri IV. Quibus subiicitur Oratio Constantini ad Sanctos et Panegyricus Eusebii.Henricus Valesiusgraecum textum collatis IV. MSS. Codicibus emendavit, Latine vertit et Adnotationibus illustravit.Iuxta exemplar quod antea Parisiis excudebat Antonius Vitré, nunc veroverbo tenuset correctius edebant Moguntiae Christian Gerlach et Simon Beckenstein. MDCLXXII. fol. (Eusebius Pamphili, Ecclesiastical Histories, X books; also the same author’s Life of the Emperor Constantine, IV books. Together with Constantine, “Ad Sanctos”, and the Panegyric of Eusebius. Greek text emended by the collation of four MSS, a Latin translation provided and illustrative notes added, byHenricus Valesius. Based on the edition first printed at Paris by Antonius Vitré, now re-edited unexpurgated and corrected by Christian Gerlach and Simon Beckenstein at Maintz. 1672. fol.)382SynesiiEpiscopi Cyrenes Opera quae extant omnia, interprete Dionysio Petavio—codicum fide recensita ac notis illustrata et eodem modo omniasecundahaceditionemulto accuratiora et uberiora prodeunt. Lutetiae Parisiorum 1633. fol. p. 25. A. Ὡς Ὅμηρός φησι τοὺς θεοὺς Ἀνθρώπων ὕβριν τε καὶ εὐνομίαν ἐφέποντες Σκύθας δὲ τούτους, Ἡρόδοτός τέ φησι, καὶ ἡμεῖς ὁρῶμεν, κατεχομένους ἅπαντας ὑπὸνόσον θηλείας· οὗτοι γάρ εἰσιν, ἀφ’ ὧν οἱ πανταχοῦ δοῦλοι κ. τ. λ.SynesiusBishop of Cyrené, Complete Works so far as Extant. edit. Dionysius Petavius; text revised and compared with MSS., and illustrated with explanatory notes; the whole re-issued in a more accurate and fuller form in this Second Edition. Paris 1633. fol., p. 25. A., “As Homer—Odyssey XVII. 487—says of the gods, visiting the insolence and good government of men; but these Scythians Herodotus declares, and we see the fact for ourselves, to be all fallen under the feminine disease; and it is they from whom come as a rule the slaves, etc.” The word θηλείας in the edition mentioned stands in text; and in the margin as γρ. δειλίας.383Pyrrh. Hypotyp., bk. III. ch. 199., Νενόμισται τὸ τῆςἀῤῥενομιξίας παρὰ Γερμανοῖςὥς φασιν οὐκ αἰσχρὸν ἀλλ’ ὡς ἕν τι τῶν συνηθῶν (But the practice of intercourse with males is not among the Germans, so they say, reckoned a shameful thing, but as one of the customary acts)—Aristotle, Polit. II. 6. 6.,Strabo, Geogr., IV. 199.Diodorus, Bibl. V. 32.Athenaeus, Deipn., p. 603 a., relate the same thing of the Celts.Quintilianwho lived about 42 after Christ, directly denies the fact, it is true: Declam. 3, Nihil talenovereGermani et sanctius vivitur ad Oceanum. Non sit mihi forsitan quaerendum aversis auribus saeculi huius in tantum vitia regnare, ut obscoenis cupiditatibus natura cesserit, ut pollutis infemineamusquepatientiammaribus incurrat iam libido in sexum suum, finem tamen aliquem sibi vitia ipsa exceperunt, ultimumque adhuc huius flagitii crimen fuit corrupisse futurum virum. Hoc vero cuius est dementiae? In concubinatum iuniores leguntur, et inmuliebrem patientiam vocaturfortasse iam maritus. (TheGermansknow no such practice; for life is purer near the Ocean. Would it were possible to shut my ears to the fact that Vice in this age prevails to such a degree that Nature has had to yield to foul lusts, that men corrupted even to the length ofsuffering themselves to be treated as womenare filled with lust towards their own sex; yet vice itself set some limit to its own excesses, and the last extremity of this lewdness was to have ruined one that might have grown into a man. But what a height of insanity is here! Young men are chosen as mistresses, and a manis called upon to endure the treatment proper to a woman.) Who can fail to see that in this passage the wordsfeminea patientia,muliebris patientia, are given as a translation of νοῦσος θήλεια?384Cohortatio ad Gentes, edit. Potter. Oxford 1715., Vol. I. p. 20., Πολλὰ κἀγαθὰ γένοιτο τῷ τῶν Σκυθῶν βασιλεῖ, ὅστις ποτὲ ἦν· οὗτος τὸν πολίτην τὸν ἑαυτοῦ, τὸν παρὰ Κυζικηνοῖς μητρὸς τῶν θεῶν τελετὴν ἀπομιμούμενον παρὰ Σκύθαις, τύμπανόν τε ἐπικτυποῦντα, καὶ κύμβαλον ἐπηχοῦντα τοῦ τραχήλου, οἷα τινὰ Μηναγύρτην ἐξηρημένον, κατετόξευσεν, ὡςἄνανδροναὐτόν τε παρὰ Ἕλλησι γεγενημένον, καὶ τῆςθηλείαςτοῖς ἄλλοις Σκυθῶν διδάσκαλοννόσου. for translation see text.385Herodotus, Histories, Bk. IV. ch. 76.386In Anacharsid. I. ch. 8. note 4. The question here is solely of Greek customs (ἑλληνίζειν, βιοῦν ἤθεσιν Ἑλληνικοῖς—to Greecize, to live after Greek fashions), without any evil implication, or of Greek mysteries (τελετὰς Ἑλληνικὰς διατελοῦντα carrying out Greek rites). How else could the words, γλώσσης, γαστρὸς, αἰδοίων κρατεῖν (to be master of tongue, of belly, ofmembers) have been used as a motto on the pedestals of statues of Anacharsis, and how could he himself have written to Croesus, that after he had learnt the customs of the Greeks, ἀπόχρη με ἐπανήκειν ἐς Σκύθαςἄνδρα ἀμείνονα(I was bound to return to the Scythiansa better man). For the rest Anacharsis is called the son of Gnurus and brother of the Scythian king Caduidas, who stabbed him on a hunting party.387Archaelog. Jud., bk. II.388HephaestionisEnchiridion (de metris) ad MS. fidem recensitum cum notis variorum, praecipue Leonardi Hotchkis, A. M. curante Th. Gaisford, Edit. nova et auct. Lips. 1832. c. 12. p. 75. (Hephaestion’s Enchiridion (on metres); the text revised and compared with the MSS., together with notes of various Commentators, notably Leonard Hotchkiss, M. A. edit. Th. Gaisford. New and enlarged edition). Leipzig 1832., ch. 12. p. 75.389Dio Chrysostom, De Regno, Orat. IV. p. 76., Ὁ μὲν γὰρ ἀσθένης τε καὶ ἄτολμος ἐκ τούτου τοῦ γένους δαίμων ἐπί τε τὰςγυναικείας νόσουςκαὶἄλλας αἰσχύνας, ὁπόσαις πρόσεστι ζημία καὶ ὀνείδη, προσάγει ῥαδίως. for translation see text.—Ὁ δ’ ἐκ μέσων ἀναβοάτων τῶν γυναικῶν, ὀξύτερον καὶ ἀκρατέστερον· λευκὸς ἰδεῖν, ἐντρυφερὸς αἰθρίας καὶ πόνων ἄπερος, ἀποκλίνων τὸν τράχηλον, ὑγροῖς τοῖς ὄμμασι, μάχλον ὑποβλέπων, ἀεὶ τὸ σῶμα καταθεώμενος, τῇ ψυχῇ δὲ οὐδὲν προσέχων, οὐδὲ τοῖς ὑπ’ αὐτῆς προστασσομένοις. (But that Spirit which cries out from the midst of women is something shriller and more intemperate; he is pale to look upon, wanton and luxurious, incapable of enduring open air or toil, drooping the neck, with liquorish eyes, casting stolen glances of lewdness, ever looking down upon the body, but giving no thought to the soul, nor the things beneath its ordinance).390Comp. author’s Work, De Sexuali Organismorum Fabrica (Of the Sexual Conformation of Organisms), Pt. I. Halle 1832. pp. 1-12., where these relations are brought out in detail, and referred back to anatomical reasons.391We expressed an opinion above (p. 175.) that no grounds of excuse could be found for the Pathic; but we must here modify this so far as to admit that Aristotle imagines himself to have discovered such. In theProblemata, IV. 26., he examines the question: διὰ τί ἔνιοι ἀφροδισιαζόμενοι χαίρουσι, καὶ οἱ μὲν ἅμα δρῶντες, οἱ δ’ οὔ; (Why some men take pleasure in being loved, and of these some in performing the act also, but others not?), i.e. why some find a pleasure in suffering paederastia to be practised with them (the word ἀφροδισιάζεσθαι is found in this meaning possibly also inHippocrates, edit. Kühn, Vol. III. pp. 680 and 574., where exactly such symptoms of a complaint are described as might serve for an explanation of the ῥέγχειν—snorting (mentioned above), while either they exercise coition as men concurrently, or do not. As answer we read, to follow the translation given byTh. Gaza: An quod excrementis singulis locus determinatus a natura est, in quem instituto secerni naturali debeat, sollicitaque natura spiritus excurrens tumorem admovet, excrementumque una extrudere solet.... His autem proxime genituram quoque in testes et penem deferri constitutum est.Quibus itaque meatus habitu suo naturali privantur, vel quia occoecati sunt qui ad penem tendant, quod spadonibus hisque similibus evenit(οἷς δὲ οἱ πόροι μὴ κατὰ φύσιν ἔχουσιν, ἀλλ’ ἢ διὰ τὸ ἀποτυφλωθῆναι τοὺς εἰς τὸ αἰδοῖον, οἷον συμβαίνει τοῖςεὐνουχίαις), vel etiam aliis de causis, histalis humor in sedem confluit(εἰς τὴν ἕδραν συῤῥεῖ ἡ τοιαύτη ἰκμας), quippe qui hac transmeare soleat, quod eius loci contractio in coeundo et partium sedi oppositarum consumptio incidant. Qui si admodum semine genitali abundant,excrementum illud large in eum locum se colligit; itaquecum excitata cupiditas est,attritum pars ea desiderat, in quam confluit excrementum. Cupiditas autem excitari tum a cibo tum imaginatione potest. Cum enim alterutra de causa libido commota est, spiritus eodem concurrit, et genus id excrementi confluit, quo secedere natum est.... Quorum vera natura mollis et feminea est (οἱ δὲ φύσει θηλυδρίαι) ita ii constant ut genitura vel nulla vel minima conveniat, quo illorum secernitur qui praediti natura integra sunt, sed se in partem sedis divertat; quod propterea evenit quia praeter naturae normam constiterunt. Cum enim mares crearentur, ita degenerarunt ut partem virilem mancam atque oblaesam habere cogerentur, ... ita enim mulieres non viri crearentur. Ergo perverti citarique aliorsum, quam secernendum natura voluit, necesse est. Unde fit ut insatiabiles etiam sint modo mulierum (διὸ καὶ ἄπληστοι, ὥσπερ αἱ γυναῖκες). Humor enim sollicitans ille exiguus est, nec quicquam se promere conatur, refrigeraturque celeriter.Quibus itaque sedem humor ex toto adiit, ii pati tantummodo avent, quibus autem in utramque partem sese dispertit, ii et agere et pati concupiunt(καὶ ὅσοις μὲν ἐπὶ τὴν ἕδραν, οὗτοι πάσχειν ἐπιθυμοῦσιν· ὅσοις δὲ ἐπ’ ἀμφότερα, οὗτοι καὶ δρᾶν καὶ πάσχειν), idque eo amplius quo tandem plenius fluxerit. Sed sunt quibus vel ex consuetudine affectus hic accidet (ἐνίοις δὲ γίνεται καὶ ἐξ ἔθουςτὸ πάθοςτοῦτο). Fit enim ut tam gestiant quam cum agunt, usque genituram nihilo minus ita emittere valeant. Ergo agere cupiunt, quibus haec ipsa usu evenerunt et consuetudo magis veluti in naturam iccirco illis evadit, quibus non ante pubem sed in ea vitium patiendi invaluit (ἐθισθῶσιν ἀφροδισιάζεσθαι), quoniam his recordatio rei, cum desiderant, oritur; una autem cum recordatione gestiens exsultat voluptas. Desiderant autem perinde acnati ad patiendum(ὥσπερ πεφυκότες, ἐπιθυμοῦσι πάσχειν) magna igitur parte vel ob consuetudinem rex exsistit sed si accidat ut idem et salax et mollis sit (λάγνος ὢν καὶ μαλακὸς) longe expeditius haec omnia evenire posse putandum est. (Is it because for each evacuation a particular locality has been fixed by nature, to which it must be secreted by the law of its being, and when effort occurs the spirit issuing out causes a swelling, and then pours out the evacuation along with it.—And similarly to these other secretions, the semen is naturally secreted to the testicles and private parts.And accordingly in the case of those in whom the passages are not in a natural state, either through those that lead to the private part being blocked as is the case with eunuchs and those similarly affected to eunuchs, or through some other circumstance,this sort of humour flows to the seat; for it passes that way, as is proved by the contraction of this part in the act of coition, and the wasting of the regions about the seat. Therefore whenever men have an excess of lewdness, in their caseit collects in this quarter, and so when desire is excited,that part where it accumulates desires friction. And desire may be excited either by food or mentally; for whenever it is stirred by any circumstance, the spirit runs to that spot, and the particular secretion flows to the particular quarter natural to it.—But such as are womanish by nature are so constituted that no secretion or only a little occurs in the quarter where the secretion takes place with such as are naturally constituted, but to this spot (the seat) instead. And the reason is they are not naturally constituted, for being males they are yet so framed that of necessity the manly part in them is maimed. Now maiming either destroys an organ completely, or produces perversion and deterioration; but here it cannot be the former; otherwise the patient would be a woman outright. Wherefore it follows that it is perverted and deteriorated, and the secretion of semen elsewhere directed. And for this cause they are insatiable, like women; for the humour is small in quantity, is not constrained to find an issue, and quickly cools.And those in whom the secretion is to the seat, these desire passive pleasure only, but those in whom it is both to the seat and to the private parts, these desire both active and passive love; and to whichever part the secretion is greater, the more do they desire the corresponding kind of pleasure. Besides in some cases this occurs through habituation. Whichever act they do, a pleasurable feeling results, and so they emit semen correspondingly. Then they desire to do the act in which this most occurs, and thus this becomes in preference their custom, and a sort of second nature. Wherefore such as have been habituated to passive love not before puberty but about the time of puberty, because when they desire pleasure memory suggests what they must do, and on memory follows pleasure, acquire through habituation the desire for passive gratificationjust as if they were born to it. And if a man happen to be lewd and effeminate to begin with, all this results all the sooner).—In the Pathic then, according toAristotle’sview, the semen-vessels carry the semen not to the penis, but to the fundament, and set up there the feeling of desire and sensual craving. These are theborn Pathics(πεφυκότες), from whom he distinguishes theseducedPathics, who indulge in the vice as the result of habituation (ἐξ ἔθους). This is the very same view that we have already (p. 172. Note 3.) gathered from his Ethics, and which supports in the strongest way what we there made good as againstStark.392Hippocratis Coi XXII. Commentarii tabulis illustrati, (Hippocrates of Cos, The XXII Commentaries; illustrated with Plates). Bâle 1579. fol., p. 273.393Hippocratis Opera (Hippocrates, Works), edit. Kahn, Vol. I. pp. 561-564.394For the use of this word, compareLétronne, Recherches pour servir à l’Histoire d’Egypte, (Researches with a view towards a History of Egypt), pp. 134, 148, 458; and what we have called attention to on an earlier page inHecker’sAnnalen (Annals), Vol. XXVI. p. 143.395The word κέδματα, which probably is used in several senses, can scarcely in this case betoken anything else than varicose veins, and is according synonymous with ἰξίαι, with which it also occurs in connection. It is interesting to find Aristotle also pronouncing those suffering from varicose veins incapable of generation; he writes in Problemata, Bk. IV. 20., Διὰ τί αἱ ἰξίαι τοὺς ἔχοντας κωλύουσι γεννᾶν, καὶ ἀνθρώπους καὶ τῶν ἄλλων ζώων ὅ, τι ἂν ἔχη; ἢ ὅτι ἡ ἰξία γίνεται, μεταστάντος; διὸ καὶ ὠφελεῖ πρὸς τὰ μελαγχολικά. Ἔστι δὲ καὶ ὁ ἀφροδισιασμὸς μετὰ πνεύματος ἐξόδου. Εἰ οὖν ὁδοποιεῖται ἡ ὁρμὴ γινομένου αὐτοῦ, οὐ ποιεῖ ὁρμᾶν τὸ σπέρμα, ἀλλὰ καταψύχεται· μαραίνει οὖν τὴν συντονίαν τοῦ αἰδοίου. (Why varicosities hinder those that have them from begetting, both men and of other animals all that are subject to them? is it because the varicosity arises, through a transference of spirit; for which reason also it is of use in case of melancholia. But the act of love also occurs in conjunction with an outburst of spirit. If therefore the impulse is made at the time the varicosity is forming, it suffers not the seed to make a vigorous impulse, but it is quickly cooled; and so it wastes and destroys the tension of the private part). On the contrary according to Problemata, 31., the lame are lecherous: διὰ τ’ αὐτὸ δὲ καὶ οἱ ὄρνιθεςλάγνοικαι οἱχωλοί· ἡ γὰρ τροφὴ ἀμφοτέροις. κάτω μὲν ὀλίγη, διὰ τὴν ἀναπηρίαν τῶν σκελῶν. (And for the same reason birds are lecherous and lame men; because in both cases the nourishment downwards is slight, on account of the deficiency in the legs). In connection with κέδματα we must refer toFoesius, Œconomia Hippocratis,Coray, loco citato p. 339 sqq., andStark, loco citato Note 20., and observe that like the Latinrupturaand the Englishruptureit appears to specially signify swellings due to distension and subsequent bursting. That swellings of the groin are a result of long-continued riding, we see also fromLivy, Hist. bk. XLV. ch. 39., whereM. Serviliussays: tumorem hunc inguinum in equo dies noctesque persedendo habeo (this swelling of the groin I have owing to sitting my horse nights and days on end). Comp.Plutarch, In Aemil., Vol. II. p. 308.396ἕλκοντα τὰ ἴσχια (they are ulcerated on the hip-joints) is found in the text. But the meaning of both words is disputed, and by no means fixed so far. With regard to ἰσχία—we must primarily understand the mass of muscle at the lower exterior portion of the “os ilium”, secondly the whole seat, and the joint-socket (cotyla) of the upper thigh. This is the interpretation of theEtymologicon Magnum; ἰσχία, ὅτι ἴσχει τοὺς καθημένους· σημαίνει δὲ ἰσχίον τὸ ὑπὸ τὴν ὀσφῦν ὀστέον, εἰς ὃ ἔγκειται τὸ ἱερὸν ὀστοῦν, ὅπερ καὶ γλουτὸς καλεῖται, καὶ κοτύλη, παρὰ τὴν κοιλότητα· ἢ τὸ κοῖλον τοῦ γλουτοῦ, ἐν ᾧ ἡ κοτύλη στρέφεται.(ἰσχία,—so called because supporting (ἴσχειν) those who sit; also ἰσχίον signifies the bone below, the loin, on which rests theos sacrum, which is also called γλουτός (rump), and also κοτύλη (joint-socket) in reference to its hollowness; or else the hollow of the rump, in which the joint-socket turns). Similar is the explanation ofSuidas,Hesychius,Zonaras, the Scholiast on Homer, Iliad, V. 305, and on Theocritus, VI. 30. The general context shows that the meaning of “Joint-socket” is evidently to be preferred here.397The word διαφθείρεσθαι (ruin themselves) in the text is undoubtedly written by the author with reference to the ἀνανδρία (unmanliness). Still it is surprising that what is here pointed out as injurious is in the Epidem. bk. VI. edit. Kühn, Vol. III. p. 609. recommended as salutary. The expression there is: κεδμάτων τὰς ἐν τοῖσιν ὠσὶν ὄπισθεν φλέβας σχάζειν (in cases of varicose dilatations to open the veins that are behind in the ears).Palladiusin his Commentary on this passage (edit. Dietz. Vol. II. p. 143.) declares the whole sentence wrong, writing:Πᾶς οὕτος ὁ λόγος ψευδής· κέδμα γάρ ἐστι διάθεσίς τις περὶ τὴν λαγόνα, ἢ φλεγμονὴ ἢ ῥευματικὴ διάθεσις· φησὶν οὖν ὅτι καὶ ἐπὶ ταύτῃ τῇ διαθέσει τέμνων τὰς ὄπισθεν φλέβας ὠφελήσεις· καὶ ποία συγγένεια τῆς λαγόνος καὶ τῶν ὤτων, καὶ ταῦτα τῶν ἐκεῖ ἀγγείων λεπτῶν ὄντων, καὶ τριχοειδῶν καὶ μηδὲν ἀξιόλογον κενῶσαι δυναμένων; (All this sentence is wrong; for κέδμα is really a certain condition of the parts about the flank, either inflammation or rheumatic condition.) Now they say that in this condition, by cutting the veins behind, you will do good; but what connexion is there between the flank and the ears, and especially as the vessels there are small, and like hairs, and not able to void any considerable quantity?).—Not a word is said here about the practice among the Scythians; are we to supposePalladiuswas ignorant of the fact? Also in the “De Natura Ossium” (Of the Nature of Bones), (edit. Kühn, I. p. 508.) we find the operation recommended in pains of the hips, testicles, knees and knuckles; and according to a passage in the “De Morbis” (Of Diseases), bk. II. (edit. Kühn, bk. II. p. 223.) these veins should be seared, until they cease to pulsate. On the other hand in the “De Genitura” (Of Generation), (edit. Kühn, I. p. 373.) and the “De Locis in Homine” (Of certain Localities in the Body), edit. Kühn, II. p. 106.) incapacity for generation is represented as a consequence of blood-letting from these vessels. We leave to others the task of drawing the necessary conclusions in view of the unanimity of the Authors of the books named, and merely observe further thatDr. Paris(Roux Journ. de Med., Vol. XLIV. p. 355.,Murray, Med. Pract. Bibliothek., Vol. III. p. 293.) while giving some observations on the diseases of the Turks, relates as following: Almost every Armenian, Greek, Jew, Turk, has a seton, and they abuse cupping to an equal extent. For a simple head-ache, they allow the first barber they come across to put a bandage round their throat, in order to retain the blood, and then with a razor make sundry cuts round about the ears, for then as much blood flows away, and without risk, as would fill a phial.398In the text of Froesius it stands: καὶ μᾶλλον τοῖσιν ὀλίγα κεκτημένοισιν,οὐ τιμωμένοισιν ἤδη, εἰ χαίρουσιν οἱ θεοὶ καὶ θαυμαζόμενοι ὑπ’ ἀνθρώπων, κ. τ. λ. (to a greater extent those who possess little and therefore fail to make offerings; if that is to say the gods take pleasure in being venerated by men, etc).Corayhas emended this into εἰ δὴ τιμώμενοι χαίρουσι (if that is to say the gods take pleasure in being honoured and venerated), on the grounds that τιμᾶν and θαυμάζειν (to honour, to venerate) are frequently used in conjunction with one another to express the veneration of the gods, which fact he confirms by passages fromEuripidesandAristophanes. Yet this emendation can scarcely be right, even thoughde Mercyhas also adopted it. The latest editor, Prof. Petersen of Hamburg, a professed Philologist, has undoubtedly maintained not without weighty reasons the old reading, noting Coray’s conjecture in the notes. Indeed neither is the old reading altogether correct, but can be easily restored, we think, if the words, as has already been done in our translation above, are read in the following way: οὐ τιμωμένοισιν· εἰ δὴ χαίρουσιν οἱ θεοὶ θαυμαζόμενοι,—a way of taking it thatCorayhad already seen to be possible, only that he preferred to read instead of οὐ τιμωμένοισιν,—ἢ τοῖσι τιμωμένοισιν, because he does not think that the words can refer at all to the poorer Scythians, as didCornariusbefore him, though he translates quite correctly: “It affected to a greater extent poorer men, as being more negligent concerning the worship of the gods.”Foesiustranslates: “and they do not pay honour.” In fact Coray’s chief difficulty was as to the active meaning of τιμωμένοισι (i.e. “paying honour”, not “being honoured”); but this use is by no means so rare, and exactly in this sense of veneration paid to the gods by men is found inHomer, Od. XIX. 280, where we read of the Phaeacians on the occasion of Odysseus’ landing:οἳ δή μιν περὶ κῆρι θεὸν ὣς τιμήσαντο.(Now theyhonouredhim from their heart as if he had been a god). The whole sense of the passage requires us to refer the words οὐ τιμωμένοισιν to the poorer Scythians, who possess little, and therefore can offer nothing to the gods, and also do not wish to do so, as is clearly shown in what follows; and it is exactly for this reason that Hippocrates says, then they ought to suffer more from the disease than the rich, if the gods practised any system of equivalent returns.399Ταῦτα δὲ τοῖσί τε Σκύθῃσι πρόσεστι, καὶεὐνουχοειδέστατοίεἰσι ἀνθρώπων διὰ τὰς προφάσιας, καὶ ὅτι ἀναξυρίδας ἔχουσι ἀεὶ καὶ εἰσι ἐπὶ τῶν ἵππων τὸ πλεῖστον τοῦ χρόνου, ὥστε μήτε χειρὶ ἅπτεσθαι τοῦ αἰδοίου,ὑπό τε τοῦ ψύχεος καὶ τοὺ κόπου ἐπιλήθεσθαι τοῦ ἱμέρου καὶ τῆς μίξιος, καὶ μηδὲν παρακινέειν πρότερον ἢ ἀνανδρωθῆναι. for translation see text above: “And this is the case ..., to resign their manly privilege.” We have it is true translated according to the text, yet we cannot possibly take this as being uncorrupted, but without for the moment being in a position to offer a complete emendation of it. The sequence of thought, if we are not altogether in error, is this: The Scythians ridecontinually, which of its self weakens their power of generation and desire for coition, then besides this they wear trousers, a thing that particularly struck the Greek because he did not use them himself. These trousers were so tight, that the wearer could not get at the genitals with his hand; again the genitals lay close to the body, did not hang down, could not be set in motion; at the same time they were also protected against the wind, so that no cooling process could take place; the idle repose and the constantly heightened temperature in combination weakened the genitals to such a degree that the impulse to coition was at last totally lost. Views which entirely agree with our experience of the present day, and indeed were byFaust, as is notorious, exaggerated almost to caricature. Now if Hippocrates has expressed, as is likely enough, these views in the words ὑπό τε τοῦ ψύχεος καὶ τοῦ κόπου (under the influence of cold and lassitude), the text must be corrupt, and this is what we wish to insist on. For if by the words we understand frost and lassitude, then the first at any rate is impossible; how could the Scythians suffer from frost, when they wore trousers! Then the cooling process spoken of just now must be intended by ψύχος (cold)! But if κόπος (striking, beating, so weariness, lassitude) is understood literally, in accordance with its derivation from κόπτω (to strike), in the sense of blows, shocks, and taken as referring to the genitals, especially the testicles, a negative and a verb must have been lost from the text, and this appears to us too the most probable explanation, though at the time we cannot say what verb. The matter would be at once decided, if we could translate: so that they could not put the hand to the genitals, and since these were encountered neither by the cooling wind, nor yet by the shock (against the horse’s back or the saddle), they forgot the desire for coition and coition itself, i.e. the genitals being neither fortified by the cold nor yet set in motion, do not remind the Scythians of the fact that they have such organs and must use them. The movement (κίνησις) in riding is at any rate regarded as early as Aristotle (Probl. bk. IV. 12.) as cause of the greater lasciviousness of those who ride. He asks: Quare qui equitant libidinosiores evadunt? An caloris agitationisque causa eodem afficiuntur modo, quo per coitum. Quocirca aetatis quoque accessione membra genitalia contrectata agitataque plenius augentur, quod igitur semper eo utuntur motu qui equitant, hinc fluentiore corpore praeparatoque ad concumbendum evadunt. (Why those who ride come to be more lascivious? Is it that on account of the heat and movement they are affected in the same way as by coition? Wherefore as age also advances, the genital organs being handled and moved more, are the more increased in size, so therefore because those who ride use the same movement hence they come to be of a more fluid body and one ready prepared for sexual intercourse). In Probl. 24. he is investigating the causes of the erection of the penis, and says διά τε τὸ βάρος ἐπιγίνεσθαι ἐν τῷ ὄπισθεν τῶν ὄρχεων αἴρεσθαι (now it is on account of the increase of weight in the hinder part of the testicles that it is raised). Comp. Probl. 25.Continualriding naturally stimulates the impulse, wherefore the Scythians are the first in later times to become ἀνάνδριες (unmanly), and this sooner than other riding nations because they wore trousers. However those who are better informed must decide the point!—Finally that in any case ἀνανδρωθῆναι (to be made unmanly) and not ἀνδρωθῆναι (to be made manly) must be read, any one who considers the passage at all carefully must easily see.Coray’slucubration cannot for a moment convince us.400Edit. Kühn, Vol. III. p. 218.,μυθολογοῦσιδέ τινες ὅτι οἱ Ἀμαζονίδες τὸ ἄρσεν γένος το ἑωυτῶν αὐτίκα νήπιον ἐὸν ἐξαρθρέουσιν, αἱ μὲν κατὰ γούνατα, αἱ δὲ κατὰ τὰ ἰσχία, ὡς δῆθεν χωλὰ γίνοιτο καὶ μὴ ἐπιβουλεύει τὸ ἄῤῥεν γένος τῷ θήλει· χειρώναξιν ἄρα τούτοισι χρέονται, ὁκόσα ἢ σκυτίης ἔργα ἤ χαλκείης ἢ ἄλλο τι ἑδραῖον ἔργον· εἰ μὲν οὖν ἀληθέα ταῦτα ἐστί, ἐγὼ μὲν οὐκ οἶδα. (Now some relatethe myththat the Amazons dislocate the male sex of their offspring while still quite young, some doing it at the knees, some at the hips, with the avowed object of laming them, and so the male sex does not rise in revolt against the female; then they employ them as handicraftsmen, for such tasks as shoe-making or brassworking or other sedentary occupations.But whether this tale is true, I do not know).Gardeilalso in a work that is not often met with in Germany, his “Traduction des œuvres médicales d’Hippocrate, sur le texte grec, d’après l’édition de Foes”. (Translation of the Medical Works of Hippocrates,—from the Greek text of Foesius’ edition.), Vol. I. Toulouse 1801. large 8vo., p. 162., says: “On pourroit induire d’un endroit du traité des articles, à la fin du numéro 38 (27), que ce qu’ Hippocrate rapporte ici concernant les Scythes, et ce qu’il a dit ci-dessus, numéro 23, au sujet des Sarmatesne lui étoit connu que parune tradition dont il n’étoit pas bien assuré,” (It might be inferred from a passage in theTreatise on Joints, at the end of no. 38 (27), that what Hippocrates relates here concerning the Scythians, and what he had said in a previous passage, no. 23, of the Sarmatians,was known to him only by a tradition, the authenticity of which he was not well assured of).401“Censura Librorum Hippocraticorum”, (Criticism of the Works of Hippocrates), p. 181.402Epidem., bk. VII. end, edit. Kühn, Vol. III. p. 705. Comp.Papst, Allg. med. Zeitung. Altenburg Jahrg. 1838. No. 60. pp. 950-952., where we have already at an earlier date developed our views on this passage.403Bk. III. ch. 8., τὰς διαῤῥοίας χρονίους ἔστιν ὅτε ξηραίνει τὰ ἀφροδίσια, (On occasion indulgence in love dries up chronic diarrhœas).404Bk. I. ch. 35., τῶν κεχρονισμένων διάῤῥοιαν τὰ ἀφροδίσια ἐπιξηραίνουσι, (Indulgences in love dry up diarrhoea in the case of chronic sufferers).405In Epidem. bk. V. edit. Kühn, Vol. III. p. 574. it is related that the nasal catarrh of Timochares disappeared (ἀφροδισιάσαντι ἐξηράνθη—was dried up after he had indulged in love) after coition (Paederastia? p. 209. Note 1.); and this is repeated again in bk. VII. p. 680. Comp.Palladius, Schol. in Epidem. bk. VI. editDiez., Vol. II. pp. 143, 145.Marsilius CagnatusinGruter’sLampas, Vol. III. Pt. 2. p. 470.

375Paedagog., bk. III. ch. 3., “πρὸς τοὺς καλλωπιζομένους τῶν ἀνδρῶν”: ἕνα τινὰ τούτων τῶν ἀγεννῶν παιδαγωγικῶς ἐπιπλήττων ὁ Διογένης, ὁπηνίκα ἐπιπράσκετο, ἀνδρείως σφόδρα, Ἧκε, εἶπεν, μειρακίον, ἄνδρα ὠνῆσαι σαυτῷ·ἀμφιβόλω λόγῳ τὸ πορνικὸν ἐκείνου σωφρονίζων· τὸ γὰρ ἄνδρας ὄντας, ξύρεσθαι καὶ λεαίνεσθαι, _πῶς οὐκ ἀγεννές_; (“To men who bedizen their persons”: One of these base fellows Diogenes rebuked like a schoolmaster. At the very time he was on sale as a slave, he cried with wonderful boldness: ‘Come, young man, buy a man for yourself’:by this double entendre chastising his meretricious habits. Foris it not a base thing, thatmenshould have their bodies shaved and polished smooth? )

376Herodian, Historiarum Libri Octo, edit.Th. Guil. Irmisch. Leipzig 1780. 8vo., Vol. II. Bk. IV. ch. 12.: εἰς τοῦτον οὖν, ὡς μηδὲ στρατιωτικὸν, μηδὲ γενναῖον, δημοσίᾳ πολλάκις ἀπέσκωπτε, καὶ μέχριςαἰσχρᾶς βλασφημίας· ἐπεὶ γὰρ ἤκουεν αὐτὸν καὶ διαίτη ἐλευθερίῳ χρώμενον, καὶ τὰ φαῦλα καὶ ἀπεῤῥιμμένα τῶν ἐδεσμάτων καὶ ποτῶν μυσαττόμενον, οἷς, ὡς στρατιωτικὸς δὴ, ὁ Ἀντωνῖνος ἔχαιρε, χλαμύδιον ἤ τινα ἄλλην ἐσθῆτα ἀμφιεσάμενον ἀστειοτέραν, εἰςἀνανδρίαν καὶ θήλειαν νόσονδιέβαλλεν, ἀεί τε ἀποκτενεῖν ἠπειλει· ἅπερ οὐ φέρων ὁ Μακρῖνος, πάνυ ἤσχαλλε· συνέβη δέ τι καὶ τοιοῦτον κ. τ. λ. for translation see text. A somewhat similar circumstance is given inLivy, Hist. XXXIX. ch. 42.

377Aeschines, Orat. in Timarch. edit. Reiske, p. 139. μὴ Δημοσθένην καλουμενον, ἀλλὰ Βάταλον,—p. 142. ἐπεὶ καὶ περὶ τῆς Δημοσθένους ἐπωνυμίας, οὐ κακῶς ὑπὸ τῆς φήμης, ἀλλ’ οὐχ ὑπὸ τῆς τίτθης, Βάταλος προσαγορεύεται,ἐξ ἀνανδρίας τινὸς καὶ κιναιδεῖαςἐνεγκάμενος τοῦνομα· εἰ γάρ τις σου τὰ κομψὰ ταῦτα χλανίσκια περιελόμενος, καὶ τοὺς μαλακοὺς χιτωνίσκους, ἐν οἷς τοὺς κατὰ τῶν φίλων λόγους γράφεις, περιενέγκας δοίη εἰς τὰς χεῖρας τῶν δικαστῶν, οἴομαι ἂν αὐτοὺς, εἴ τις μὴ προειπὼν τοῦτο ποιήσειεν, ἀπορῆσαι,εἴ τε ἀνδρὸς, εἴ τε γυναικὸς εἰλήφασιν ἐσθῆτα. (called not Demosthenes, but Batalus, i.e. Pathic.—Now with regard to Demosthenes’ surname, he is excellently called by common report, though not by his nurse, Batalus—Pathic, having got the namefrom a certain unmanliness and cinaedism. For if a man should strip you of these elegant robes you wear and your womanish tunics, clad in which you indite your speeches against your friends, and bring them up and put them in the hands of the jurymen, I suppose, if he should do so without any previous explanation, the latter would be quite unable to tellwhether it were a man’s or a woman’s clothes they had got hold of.)—a passage which affords the best commentary to what is stated in the text both here and on previous pages.

378Bk. III. ch. 55: Σχολή τις ἦν αὕτη κακοεργίας πᾶσιν ἀκολάστοις, πολλῇ τε ῥαστώνῃ διεφθορόσι τὸ σῶμα·γύννιδεςγοῦν τινες ἄνδρες οὐκ ἄνδρες, τὸ σεμνὸν τῆς φύσεως ἀπαρνησάμενοι,θηλείᾳ νόσῳ τὴνδαίμονα ἱλεοῦντο· γυναικῶν τ’ αὖ παράνομοι ὁμιλίαι, κλεψιγαμοί θ’ ὁμιλίαι, ἄῤῥητοί τε καὶ ἐπίῤῥητοι πράξεις, ὡς ἐν ἀνόμῳ καὶ ἀποστάτῃ χώρῳ κατὰ τόνδε τὸν νεὼν ἐπεχειροῦντο· ἔφορός τε οὐδεὶς ἦν τῶν πραττομένων, τῷ μηδένα σεμνῶν ἀνδρῶν αὐτόθι τολμᾶν παρίεναι. for translation see text. As to this Temple of Venus compareZosimus, Histor., bk. I.,Etymolog. Magnum, under word ’Aphaka;Suidas, under word Χριστόδωρος; Selden, Syntagm. de Diis Syris, II.

379Zonaras, Lexicon. edit. Tittmann. Leipzig 1808. 4to. p. 457.

380Eustathius, Commentar. in Homer., Iliad 1680. 44.,Starkcites merely the figures. We can clearly see the meaning of γύννιδες in the following passage ofClement of Alexandria, Paedag., bk. III. ch. 3. p. 227, τί τοίνυν οὐκ ἂν ἐπιτηδεύσειαν αἱ γυναῖκες, αἱ εἰς μαχλοσύνην σπεύδουσαι, τοιαῦτα τολμῶσιν ἐνοποριζόμεναι τοῖς ἀνδράσιν;μᾶλλον δὲ οὐκ ἄνδρας βατάλους δὲ καὶ γύννιδας καλεῖν τούτους χρή· ὧν καὶ αἱ φωναὶ τεθρυμμέναι καὶ ἡ ἐσθὴς τεθηλυμμένη ἁφῇ καὶ βαφῇ·δῆλοι δὲ οἱ τοιοῦτοι ἐλεγχόμενοι τὸν τρόπον ἔξωθεν ἀμπεχόνῃ, ὑποδέσει, σχήματι, βαδίσματι, κουρᾷ, βλέμματι. Ἀπὸ ὁράσεως γὰρ ἐπιγνωσθήσετο ἀνὴρ, ἡ Γραφὴ λέγεικ. τ. λ. (What then would not women practise, such women as run into wantonness, rivalling the men that dare such abominations? but these men ought we not rather to callbatali(cinaedi) andwomanish fellows? whose voices are broken languishingly and their dress fashioned like women’s in texture and colour.Now such-like men are clearly manifest in outward appearance for what they are by their show, and their foot-gear, by their bearing, and walk, and hair, and glance. For by the eyes shall a man be known, says the Scripture, etc.). The word batalos meaningcinaedusis found also inAeschines, In Timarch., p. 139, 163, 142. De legatione falsa, p. 273.Harpocrationunder the word, conjectured that the Cinaedi were called for the same reason that e. g. Eupolis ὁ πρωκτός (the wide-bottomed) was called βάταλος; andPlutarchalso, Vita Demosth. 4Schol.Aeschin. p. 742.,Etymolog. Magnum, 190. 20., agrees in same idea. Comp. Schäfer, Apparat. Crit. ad Demosthen., I. 875. Moreover this was the nickname ofDemosthenes(De Corona 288. 18.). At any rate this passage ofClement of Alexandriatells in favour of the possibility of recognizing Pathics by their exterior!

381Eusebii PamphiliEcclesiasticae historiae libri decem; eiusdem de vita imp. Constantini libri IV. Quibus subiicitur Oratio Constantini ad Sanctos et Panegyricus Eusebii.Henricus Valesiusgraecum textum collatis IV. MSS. Codicibus emendavit, Latine vertit et Adnotationibus illustravit.Iuxta exemplar quod antea Parisiis excudebat Antonius Vitré, nunc veroverbo tenuset correctius edebant Moguntiae Christian Gerlach et Simon Beckenstein. MDCLXXII. fol. (Eusebius Pamphili, Ecclesiastical Histories, X books; also the same author’s Life of the Emperor Constantine, IV books. Together with Constantine, “Ad Sanctos”, and the Panegyric of Eusebius. Greek text emended by the collation of four MSS, a Latin translation provided and illustrative notes added, byHenricus Valesius. Based on the edition first printed at Paris by Antonius Vitré, now re-edited unexpurgated and corrected by Christian Gerlach and Simon Beckenstein at Maintz. 1672. fol.)

382SynesiiEpiscopi Cyrenes Opera quae extant omnia, interprete Dionysio Petavio—codicum fide recensita ac notis illustrata et eodem modo omniasecundahaceditionemulto accuratiora et uberiora prodeunt. Lutetiae Parisiorum 1633. fol. p. 25. A. Ὡς Ὅμηρός φησι τοὺς θεοὺς Ἀνθρώπων ὕβριν τε καὶ εὐνομίαν ἐφέποντες Σκύθας δὲ τούτους, Ἡρόδοτός τέ φησι, καὶ ἡμεῖς ὁρῶμεν, κατεχομένους ἅπαντας ὑπὸνόσον θηλείας· οὗτοι γάρ εἰσιν, ἀφ’ ὧν οἱ πανταχοῦ δοῦλοι κ. τ. λ.SynesiusBishop of Cyrené, Complete Works so far as Extant. edit. Dionysius Petavius; text revised and compared with MSS., and illustrated with explanatory notes; the whole re-issued in a more accurate and fuller form in this Second Edition. Paris 1633. fol., p. 25. A., “As Homer—Odyssey XVII. 487—says of the gods, visiting the insolence and good government of men; but these Scythians Herodotus declares, and we see the fact for ourselves, to be all fallen under the feminine disease; and it is they from whom come as a rule the slaves, etc.” The word θηλείας in the edition mentioned stands in text; and in the margin as γρ. δειλίας.

383Pyrrh. Hypotyp., bk. III. ch. 199., Νενόμισται τὸ τῆςἀῤῥενομιξίας παρὰ Γερμανοῖςὥς φασιν οὐκ αἰσχρὸν ἀλλ’ ὡς ἕν τι τῶν συνηθῶν (But the practice of intercourse with males is not among the Germans, so they say, reckoned a shameful thing, but as one of the customary acts)—Aristotle, Polit. II. 6. 6.,Strabo, Geogr., IV. 199.Diodorus, Bibl. V. 32.Athenaeus, Deipn., p. 603 a., relate the same thing of the Celts.Quintilianwho lived about 42 after Christ, directly denies the fact, it is true: Declam. 3, Nihil talenovereGermani et sanctius vivitur ad Oceanum. Non sit mihi forsitan quaerendum aversis auribus saeculi huius in tantum vitia regnare, ut obscoenis cupiditatibus natura cesserit, ut pollutis infemineamusquepatientiammaribus incurrat iam libido in sexum suum, finem tamen aliquem sibi vitia ipsa exceperunt, ultimumque adhuc huius flagitii crimen fuit corrupisse futurum virum. Hoc vero cuius est dementiae? In concubinatum iuniores leguntur, et inmuliebrem patientiam vocaturfortasse iam maritus. (TheGermansknow no such practice; for life is purer near the Ocean. Would it were possible to shut my ears to the fact that Vice in this age prevails to such a degree that Nature has had to yield to foul lusts, that men corrupted even to the length ofsuffering themselves to be treated as womenare filled with lust towards their own sex; yet vice itself set some limit to its own excesses, and the last extremity of this lewdness was to have ruined one that might have grown into a man. But what a height of insanity is here! Young men are chosen as mistresses, and a manis called upon to endure the treatment proper to a woman.) Who can fail to see that in this passage the wordsfeminea patientia,muliebris patientia, are given as a translation of νοῦσος θήλεια?

384Cohortatio ad Gentes, edit. Potter. Oxford 1715., Vol. I. p. 20., Πολλὰ κἀγαθὰ γένοιτο τῷ τῶν Σκυθῶν βασιλεῖ, ὅστις ποτὲ ἦν· οὗτος τὸν πολίτην τὸν ἑαυτοῦ, τὸν παρὰ Κυζικηνοῖς μητρὸς τῶν θεῶν τελετὴν ἀπομιμούμενον παρὰ Σκύθαις, τύμπανόν τε ἐπικτυποῦντα, καὶ κύμβαλον ἐπηχοῦντα τοῦ τραχήλου, οἷα τινὰ Μηναγύρτην ἐξηρημένον, κατετόξευσεν, ὡςἄνανδροναὐτόν τε παρὰ Ἕλλησι γεγενημένον, καὶ τῆςθηλείαςτοῖς ἄλλοις Σκυθῶν διδάσκαλοννόσου. for translation see text.

385Herodotus, Histories, Bk. IV. ch. 76.

386In Anacharsid. I. ch. 8. note 4. The question here is solely of Greek customs (ἑλληνίζειν, βιοῦν ἤθεσιν Ἑλληνικοῖς—to Greecize, to live after Greek fashions), without any evil implication, or of Greek mysteries (τελετὰς Ἑλληνικὰς διατελοῦντα carrying out Greek rites). How else could the words, γλώσσης, γαστρὸς, αἰδοίων κρατεῖν (to be master of tongue, of belly, ofmembers) have been used as a motto on the pedestals of statues of Anacharsis, and how could he himself have written to Croesus, that after he had learnt the customs of the Greeks, ἀπόχρη με ἐπανήκειν ἐς Σκύθαςἄνδρα ἀμείνονα(I was bound to return to the Scythiansa better man). For the rest Anacharsis is called the son of Gnurus and brother of the Scythian king Caduidas, who stabbed him on a hunting party.

387Archaelog. Jud., bk. II.

388HephaestionisEnchiridion (de metris) ad MS. fidem recensitum cum notis variorum, praecipue Leonardi Hotchkis, A. M. curante Th. Gaisford, Edit. nova et auct. Lips. 1832. c. 12. p. 75. (Hephaestion’s Enchiridion (on metres); the text revised and compared with the MSS., together with notes of various Commentators, notably Leonard Hotchkiss, M. A. edit. Th. Gaisford. New and enlarged edition). Leipzig 1832., ch. 12. p. 75.

389Dio Chrysostom, De Regno, Orat. IV. p. 76., Ὁ μὲν γὰρ ἀσθένης τε καὶ ἄτολμος ἐκ τούτου τοῦ γένους δαίμων ἐπί τε τὰςγυναικείας νόσουςκαὶἄλλας αἰσχύνας, ὁπόσαις πρόσεστι ζημία καὶ ὀνείδη, προσάγει ῥαδίως. for translation see text.—Ὁ δ’ ἐκ μέσων ἀναβοάτων τῶν γυναικῶν, ὀξύτερον καὶ ἀκρατέστερον· λευκὸς ἰδεῖν, ἐντρυφερὸς αἰθρίας καὶ πόνων ἄπερος, ἀποκλίνων τὸν τράχηλον, ὑγροῖς τοῖς ὄμμασι, μάχλον ὑποβλέπων, ἀεὶ τὸ σῶμα καταθεώμενος, τῇ ψυχῇ δὲ οὐδὲν προσέχων, οὐδὲ τοῖς ὑπ’ αὐτῆς προστασσομένοις. (But that Spirit which cries out from the midst of women is something shriller and more intemperate; he is pale to look upon, wanton and luxurious, incapable of enduring open air or toil, drooping the neck, with liquorish eyes, casting stolen glances of lewdness, ever looking down upon the body, but giving no thought to the soul, nor the things beneath its ordinance).

390Comp. author’s Work, De Sexuali Organismorum Fabrica (Of the Sexual Conformation of Organisms), Pt. I. Halle 1832. pp. 1-12., where these relations are brought out in detail, and referred back to anatomical reasons.

391We expressed an opinion above (p. 175.) that no grounds of excuse could be found for the Pathic; but we must here modify this so far as to admit that Aristotle imagines himself to have discovered such. In theProblemata, IV. 26., he examines the question: διὰ τί ἔνιοι ἀφροδισιαζόμενοι χαίρουσι, καὶ οἱ μὲν ἅμα δρῶντες, οἱ δ’ οὔ; (Why some men take pleasure in being loved, and of these some in performing the act also, but others not?), i.e. why some find a pleasure in suffering paederastia to be practised with them (the word ἀφροδισιάζεσθαι is found in this meaning possibly also inHippocrates, edit. Kühn, Vol. III. pp. 680 and 574., where exactly such symptoms of a complaint are described as might serve for an explanation of the ῥέγχειν—snorting (mentioned above), while either they exercise coition as men concurrently, or do not. As answer we read, to follow the translation given byTh. Gaza: An quod excrementis singulis locus determinatus a natura est, in quem instituto secerni naturali debeat, sollicitaque natura spiritus excurrens tumorem admovet, excrementumque una extrudere solet.... His autem proxime genituram quoque in testes et penem deferri constitutum est.Quibus itaque meatus habitu suo naturali privantur, vel quia occoecati sunt qui ad penem tendant, quod spadonibus hisque similibus evenit(οἷς δὲ οἱ πόροι μὴ κατὰ φύσιν ἔχουσιν, ἀλλ’ ἢ διὰ τὸ ἀποτυφλωθῆναι τοὺς εἰς τὸ αἰδοῖον, οἷον συμβαίνει τοῖςεὐνουχίαις), vel etiam aliis de causis, histalis humor in sedem confluit(εἰς τὴν ἕδραν συῤῥεῖ ἡ τοιαύτη ἰκμας), quippe qui hac transmeare soleat, quod eius loci contractio in coeundo et partium sedi oppositarum consumptio incidant. Qui si admodum semine genitali abundant,excrementum illud large in eum locum se colligit; itaquecum excitata cupiditas est,attritum pars ea desiderat, in quam confluit excrementum. Cupiditas autem excitari tum a cibo tum imaginatione potest. Cum enim alterutra de causa libido commota est, spiritus eodem concurrit, et genus id excrementi confluit, quo secedere natum est.... Quorum vera natura mollis et feminea est (οἱ δὲ φύσει θηλυδρίαι) ita ii constant ut genitura vel nulla vel minima conveniat, quo illorum secernitur qui praediti natura integra sunt, sed se in partem sedis divertat; quod propterea evenit quia praeter naturae normam constiterunt. Cum enim mares crearentur, ita degenerarunt ut partem virilem mancam atque oblaesam habere cogerentur, ... ita enim mulieres non viri crearentur. Ergo perverti citarique aliorsum, quam secernendum natura voluit, necesse est. Unde fit ut insatiabiles etiam sint modo mulierum (διὸ καὶ ἄπληστοι, ὥσπερ αἱ γυναῖκες). Humor enim sollicitans ille exiguus est, nec quicquam se promere conatur, refrigeraturque celeriter.Quibus itaque sedem humor ex toto adiit, ii pati tantummodo avent, quibus autem in utramque partem sese dispertit, ii et agere et pati concupiunt(καὶ ὅσοις μὲν ἐπὶ τὴν ἕδραν, οὗτοι πάσχειν ἐπιθυμοῦσιν· ὅσοις δὲ ἐπ’ ἀμφότερα, οὗτοι καὶ δρᾶν καὶ πάσχειν), idque eo amplius quo tandem plenius fluxerit. Sed sunt quibus vel ex consuetudine affectus hic accidet (ἐνίοις δὲ γίνεται καὶ ἐξ ἔθουςτὸ πάθοςτοῦτο). Fit enim ut tam gestiant quam cum agunt, usque genituram nihilo minus ita emittere valeant. Ergo agere cupiunt, quibus haec ipsa usu evenerunt et consuetudo magis veluti in naturam iccirco illis evadit, quibus non ante pubem sed in ea vitium patiendi invaluit (ἐθισθῶσιν ἀφροδισιάζεσθαι), quoniam his recordatio rei, cum desiderant, oritur; una autem cum recordatione gestiens exsultat voluptas. Desiderant autem perinde acnati ad patiendum(ὥσπερ πεφυκότες, ἐπιθυμοῦσι πάσχειν) magna igitur parte vel ob consuetudinem rex exsistit sed si accidat ut idem et salax et mollis sit (λάγνος ὢν καὶ μαλακὸς) longe expeditius haec omnia evenire posse putandum est. (Is it because for each evacuation a particular locality has been fixed by nature, to which it must be secreted by the law of its being, and when effort occurs the spirit issuing out causes a swelling, and then pours out the evacuation along with it.—And similarly to these other secretions, the semen is naturally secreted to the testicles and private parts.And accordingly in the case of those in whom the passages are not in a natural state, either through those that lead to the private part being blocked as is the case with eunuchs and those similarly affected to eunuchs, or through some other circumstance,this sort of humour flows to the seat; for it passes that way, as is proved by the contraction of this part in the act of coition, and the wasting of the regions about the seat. Therefore whenever men have an excess of lewdness, in their caseit collects in this quarter, and so when desire is excited,that part where it accumulates desires friction. And desire may be excited either by food or mentally; for whenever it is stirred by any circumstance, the spirit runs to that spot, and the particular secretion flows to the particular quarter natural to it.—But such as are womanish by nature are so constituted that no secretion or only a little occurs in the quarter where the secretion takes place with such as are naturally constituted, but to this spot (the seat) instead. And the reason is they are not naturally constituted, for being males they are yet so framed that of necessity the manly part in them is maimed. Now maiming either destroys an organ completely, or produces perversion and deterioration; but here it cannot be the former; otherwise the patient would be a woman outright. Wherefore it follows that it is perverted and deteriorated, and the secretion of semen elsewhere directed. And for this cause they are insatiable, like women; for the humour is small in quantity, is not constrained to find an issue, and quickly cools.And those in whom the secretion is to the seat, these desire passive pleasure only, but those in whom it is both to the seat and to the private parts, these desire both active and passive love; and to whichever part the secretion is greater, the more do they desire the corresponding kind of pleasure. Besides in some cases this occurs through habituation. Whichever act they do, a pleasurable feeling results, and so they emit semen correspondingly. Then they desire to do the act in which this most occurs, and thus this becomes in preference their custom, and a sort of second nature. Wherefore such as have been habituated to passive love not before puberty but about the time of puberty, because when they desire pleasure memory suggests what they must do, and on memory follows pleasure, acquire through habituation the desire for passive gratificationjust as if they were born to it. And if a man happen to be lewd and effeminate to begin with, all this results all the sooner).—In the Pathic then, according toAristotle’sview, the semen-vessels carry the semen not to the penis, but to the fundament, and set up there the feeling of desire and sensual craving. These are theborn Pathics(πεφυκότες), from whom he distinguishes theseducedPathics, who indulge in the vice as the result of habituation (ἐξ ἔθους). This is the very same view that we have already (p. 172. Note 3.) gathered from his Ethics, and which supports in the strongest way what we there made good as againstStark.

392Hippocratis Coi XXII. Commentarii tabulis illustrati, (Hippocrates of Cos, The XXII Commentaries; illustrated with Plates). Bâle 1579. fol., p. 273.

393Hippocratis Opera (Hippocrates, Works), edit. Kahn, Vol. I. pp. 561-564.

394For the use of this word, compareLétronne, Recherches pour servir à l’Histoire d’Egypte, (Researches with a view towards a History of Egypt), pp. 134, 148, 458; and what we have called attention to on an earlier page inHecker’sAnnalen (Annals), Vol. XXVI. p. 143.

395The word κέδματα, which probably is used in several senses, can scarcely in this case betoken anything else than varicose veins, and is according synonymous with ἰξίαι, with which it also occurs in connection. It is interesting to find Aristotle also pronouncing those suffering from varicose veins incapable of generation; he writes in Problemata, Bk. IV. 20., Διὰ τί αἱ ἰξίαι τοὺς ἔχοντας κωλύουσι γεννᾶν, καὶ ἀνθρώπους καὶ τῶν ἄλλων ζώων ὅ, τι ἂν ἔχη; ἢ ὅτι ἡ ἰξία γίνεται, μεταστάντος; διὸ καὶ ὠφελεῖ πρὸς τὰ μελαγχολικά. Ἔστι δὲ καὶ ὁ ἀφροδισιασμὸς μετὰ πνεύματος ἐξόδου. Εἰ οὖν ὁδοποιεῖται ἡ ὁρμὴ γινομένου αὐτοῦ, οὐ ποιεῖ ὁρμᾶν τὸ σπέρμα, ἀλλὰ καταψύχεται· μαραίνει οὖν τὴν συντονίαν τοῦ αἰδοίου. (Why varicosities hinder those that have them from begetting, both men and of other animals all that are subject to them? is it because the varicosity arises, through a transference of spirit; for which reason also it is of use in case of melancholia. But the act of love also occurs in conjunction with an outburst of spirit. If therefore the impulse is made at the time the varicosity is forming, it suffers not the seed to make a vigorous impulse, but it is quickly cooled; and so it wastes and destroys the tension of the private part). On the contrary according to Problemata, 31., the lame are lecherous: διὰ τ’ αὐτὸ δὲ καὶ οἱ ὄρνιθεςλάγνοικαι οἱχωλοί· ἡ γὰρ τροφὴ ἀμφοτέροις. κάτω μὲν ὀλίγη, διὰ τὴν ἀναπηρίαν τῶν σκελῶν. (And for the same reason birds are lecherous and lame men; because in both cases the nourishment downwards is slight, on account of the deficiency in the legs). In connection with κέδματα we must refer toFoesius, Œconomia Hippocratis,Coray, loco citato p. 339 sqq., andStark, loco citato Note 20., and observe that like the Latinrupturaand the Englishruptureit appears to specially signify swellings due to distension and subsequent bursting. That swellings of the groin are a result of long-continued riding, we see also fromLivy, Hist. bk. XLV. ch. 39., whereM. Serviliussays: tumorem hunc inguinum in equo dies noctesque persedendo habeo (this swelling of the groin I have owing to sitting my horse nights and days on end). Comp.Plutarch, In Aemil., Vol. II. p. 308.

396ἕλκοντα τὰ ἴσχια (they are ulcerated on the hip-joints) is found in the text. But the meaning of both words is disputed, and by no means fixed so far. With regard to ἰσχία—we must primarily understand the mass of muscle at the lower exterior portion of the “os ilium”, secondly the whole seat, and the joint-socket (cotyla) of the upper thigh. This is the interpretation of theEtymologicon Magnum; ἰσχία, ὅτι ἴσχει τοὺς καθημένους· σημαίνει δὲ ἰσχίον τὸ ὑπὸ τὴν ὀσφῦν ὀστέον, εἰς ὃ ἔγκειται τὸ ἱερὸν ὀστοῦν, ὅπερ καὶ γλουτὸς καλεῖται, καὶ κοτύλη, παρὰ τὴν κοιλότητα· ἢ τὸ κοῖλον τοῦ γλουτοῦ, ἐν ᾧ ἡ κοτύλη στρέφεται.(ἰσχία,—so called because supporting (ἴσχειν) those who sit; also ἰσχίον signifies the bone below, the loin, on which rests theos sacrum, which is also called γλουτός (rump), and also κοτύλη (joint-socket) in reference to its hollowness; or else the hollow of the rump, in which the joint-socket turns). Similar is the explanation ofSuidas,Hesychius,Zonaras, the Scholiast on Homer, Iliad, V. 305, and on Theocritus, VI. 30. The general context shows that the meaning of “Joint-socket” is evidently to be preferred here.

397The word διαφθείρεσθαι (ruin themselves) in the text is undoubtedly written by the author with reference to the ἀνανδρία (unmanliness). Still it is surprising that what is here pointed out as injurious is in the Epidem. bk. VI. edit. Kühn, Vol. III. p. 609. recommended as salutary. The expression there is: κεδμάτων τὰς ἐν τοῖσιν ὠσὶν ὄπισθεν φλέβας σχάζειν (in cases of varicose dilatations to open the veins that are behind in the ears).Palladiusin his Commentary on this passage (edit. Dietz. Vol. II. p. 143.) declares the whole sentence wrong, writing:Πᾶς οὕτος ὁ λόγος ψευδής· κέδμα γάρ ἐστι διάθεσίς τις περὶ τὴν λαγόνα, ἢ φλεγμονὴ ἢ ῥευματικὴ διάθεσις· φησὶν οὖν ὅτι καὶ ἐπὶ ταύτῃ τῇ διαθέσει τέμνων τὰς ὄπισθεν φλέβας ὠφελήσεις· καὶ ποία συγγένεια τῆς λαγόνος καὶ τῶν ὤτων, καὶ ταῦτα τῶν ἐκεῖ ἀγγείων λεπτῶν ὄντων, καὶ τριχοειδῶν καὶ μηδὲν ἀξιόλογον κενῶσαι δυναμένων; (All this sentence is wrong; for κέδμα is really a certain condition of the parts about the flank, either inflammation or rheumatic condition.) Now they say that in this condition, by cutting the veins behind, you will do good; but what connexion is there between the flank and the ears, and especially as the vessels there are small, and like hairs, and not able to void any considerable quantity?).—Not a word is said here about the practice among the Scythians; are we to supposePalladiuswas ignorant of the fact? Also in the “De Natura Ossium” (Of the Nature of Bones), (edit. Kühn, I. p. 508.) we find the operation recommended in pains of the hips, testicles, knees and knuckles; and according to a passage in the “De Morbis” (Of Diseases), bk. II. (edit. Kühn, bk. II. p. 223.) these veins should be seared, until they cease to pulsate. On the other hand in the “De Genitura” (Of Generation), (edit. Kühn, I. p. 373.) and the “De Locis in Homine” (Of certain Localities in the Body), edit. Kühn, II. p. 106.) incapacity for generation is represented as a consequence of blood-letting from these vessels. We leave to others the task of drawing the necessary conclusions in view of the unanimity of the Authors of the books named, and merely observe further thatDr. Paris(Roux Journ. de Med., Vol. XLIV. p. 355.,Murray, Med. Pract. Bibliothek., Vol. III. p. 293.) while giving some observations on the diseases of the Turks, relates as following: Almost every Armenian, Greek, Jew, Turk, has a seton, and they abuse cupping to an equal extent. For a simple head-ache, they allow the first barber they come across to put a bandage round their throat, in order to retain the blood, and then with a razor make sundry cuts round about the ears, for then as much blood flows away, and without risk, as would fill a phial.

398In the text of Froesius it stands: καὶ μᾶλλον τοῖσιν ὀλίγα κεκτημένοισιν,οὐ τιμωμένοισιν ἤδη, εἰ χαίρουσιν οἱ θεοὶ καὶ θαυμαζόμενοι ὑπ’ ἀνθρώπων, κ. τ. λ. (to a greater extent those who possess little and therefore fail to make offerings; if that is to say the gods take pleasure in being venerated by men, etc).Corayhas emended this into εἰ δὴ τιμώμενοι χαίρουσι (if that is to say the gods take pleasure in being honoured and venerated), on the grounds that τιμᾶν and θαυμάζειν (to honour, to venerate) are frequently used in conjunction with one another to express the veneration of the gods, which fact he confirms by passages fromEuripidesandAristophanes. Yet this emendation can scarcely be right, even thoughde Mercyhas also adopted it. The latest editor, Prof. Petersen of Hamburg, a professed Philologist, has undoubtedly maintained not without weighty reasons the old reading, noting Coray’s conjecture in the notes. Indeed neither is the old reading altogether correct, but can be easily restored, we think, if the words, as has already been done in our translation above, are read in the following way: οὐ τιμωμένοισιν· εἰ δὴ χαίρουσιν οἱ θεοὶ θαυμαζόμενοι,—a way of taking it thatCorayhad already seen to be possible, only that he preferred to read instead of οὐ τιμωμένοισιν,—ἢ τοῖσι τιμωμένοισιν, because he does not think that the words can refer at all to the poorer Scythians, as didCornariusbefore him, though he translates quite correctly: “It affected to a greater extent poorer men, as being more negligent concerning the worship of the gods.”Foesiustranslates: “and they do not pay honour.” In fact Coray’s chief difficulty was as to the active meaning of τιμωμένοισι (i.e. “paying honour”, not “being honoured”); but this use is by no means so rare, and exactly in this sense of veneration paid to the gods by men is found inHomer, Od. XIX. 280, where we read of the Phaeacians on the occasion of Odysseus’ landing:οἳ δή μιν περὶ κῆρι θεὸν ὣς τιμήσαντο.(Now theyhonouredhim from their heart as if he had been a god). The whole sense of the passage requires us to refer the words οὐ τιμωμένοισιν to the poorer Scythians, who possess little, and therefore can offer nothing to the gods, and also do not wish to do so, as is clearly shown in what follows; and it is exactly for this reason that Hippocrates says, then they ought to suffer more from the disease than the rich, if the gods practised any system of equivalent returns.

οἳ δή μιν περὶ κῆρι θεὸν ὣς τιμήσαντο.

(Now theyhonouredhim from their heart as if he had been a god). The whole sense of the passage requires us to refer the words οὐ τιμωμένοισιν to the poorer Scythians, who possess little, and therefore can offer nothing to the gods, and also do not wish to do so, as is clearly shown in what follows; and it is exactly for this reason that Hippocrates says, then they ought to suffer more from the disease than the rich, if the gods practised any system of equivalent returns.

399Ταῦτα δὲ τοῖσί τε Σκύθῃσι πρόσεστι, καὶεὐνουχοειδέστατοίεἰσι ἀνθρώπων διὰ τὰς προφάσιας, καὶ ὅτι ἀναξυρίδας ἔχουσι ἀεὶ καὶ εἰσι ἐπὶ τῶν ἵππων τὸ πλεῖστον τοῦ χρόνου, ὥστε μήτε χειρὶ ἅπτεσθαι τοῦ αἰδοίου,ὑπό τε τοῦ ψύχεος καὶ τοὺ κόπου ἐπιλήθεσθαι τοῦ ἱμέρου καὶ τῆς μίξιος, καὶ μηδὲν παρακινέειν πρότερον ἢ ἀνανδρωθῆναι. for translation see text above: “And this is the case ..., to resign their manly privilege.” We have it is true translated according to the text, yet we cannot possibly take this as being uncorrupted, but without for the moment being in a position to offer a complete emendation of it. The sequence of thought, if we are not altogether in error, is this: The Scythians ridecontinually, which of its self weakens their power of generation and desire for coition, then besides this they wear trousers, a thing that particularly struck the Greek because he did not use them himself. These trousers were so tight, that the wearer could not get at the genitals with his hand; again the genitals lay close to the body, did not hang down, could not be set in motion; at the same time they were also protected against the wind, so that no cooling process could take place; the idle repose and the constantly heightened temperature in combination weakened the genitals to such a degree that the impulse to coition was at last totally lost. Views which entirely agree with our experience of the present day, and indeed were byFaust, as is notorious, exaggerated almost to caricature. Now if Hippocrates has expressed, as is likely enough, these views in the words ὑπό τε τοῦ ψύχεος καὶ τοῦ κόπου (under the influence of cold and lassitude), the text must be corrupt, and this is what we wish to insist on. For if by the words we understand frost and lassitude, then the first at any rate is impossible; how could the Scythians suffer from frost, when they wore trousers! Then the cooling process spoken of just now must be intended by ψύχος (cold)! But if κόπος (striking, beating, so weariness, lassitude) is understood literally, in accordance with its derivation from κόπτω (to strike), in the sense of blows, shocks, and taken as referring to the genitals, especially the testicles, a negative and a verb must have been lost from the text, and this appears to us too the most probable explanation, though at the time we cannot say what verb. The matter would be at once decided, if we could translate: so that they could not put the hand to the genitals, and since these were encountered neither by the cooling wind, nor yet by the shock (against the horse’s back or the saddle), they forgot the desire for coition and coition itself, i.e. the genitals being neither fortified by the cold nor yet set in motion, do not remind the Scythians of the fact that they have such organs and must use them. The movement (κίνησις) in riding is at any rate regarded as early as Aristotle (Probl. bk. IV. 12.) as cause of the greater lasciviousness of those who ride. He asks: Quare qui equitant libidinosiores evadunt? An caloris agitationisque causa eodem afficiuntur modo, quo per coitum. Quocirca aetatis quoque accessione membra genitalia contrectata agitataque plenius augentur, quod igitur semper eo utuntur motu qui equitant, hinc fluentiore corpore praeparatoque ad concumbendum evadunt. (Why those who ride come to be more lascivious? Is it that on account of the heat and movement they are affected in the same way as by coition? Wherefore as age also advances, the genital organs being handled and moved more, are the more increased in size, so therefore because those who ride use the same movement hence they come to be of a more fluid body and one ready prepared for sexual intercourse). In Probl. 24. he is investigating the causes of the erection of the penis, and says διά τε τὸ βάρος ἐπιγίνεσθαι ἐν τῷ ὄπισθεν τῶν ὄρχεων αἴρεσθαι (now it is on account of the increase of weight in the hinder part of the testicles that it is raised). Comp. Probl. 25.Continualriding naturally stimulates the impulse, wherefore the Scythians are the first in later times to become ἀνάνδριες (unmanly), and this sooner than other riding nations because they wore trousers. However those who are better informed must decide the point!—Finally that in any case ἀνανδρωθῆναι (to be made unmanly) and not ἀνδρωθῆναι (to be made manly) must be read, any one who considers the passage at all carefully must easily see.Coray’slucubration cannot for a moment convince us.

400Edit. Kühn, Vol. III. p. 218.,μυθολογοῦσιδέ τινες ὅτι οἱ Ἀμαζονίδες τὸ ἄρσεν γένος το ἑωυτῶν αὐτίκα νήπιον ἐὸν ἐξαρθρέουσιν, αἱ μὲν κατὰ γούνατα, αἱ δὲ κατὰ τὰ ἰσχία, ὡς δῆθεν χωλὰ γίνοιτο καὶ μὴ ἐπιβουλεύει τὸ ἄῤῥεν γένος τῷ θήλει· χειρώναξιν ἄρα τούτοισι χρέονται, ὁκόσα ἢ σκυτίης ἔργα ἤ χαλκείης ἢ ἄλλο τι ἑδραῖον ἔργον· εἰ μὲν οὖν ἀληθέα ταῦτα ἐστί, ἐγὼ μὲν οὐκ οἶδα. (Now some relatethe myththat the Amazons dislocate the male sex of their offspring while still quite young, some doing it at the knees, some at the hips, with the avowed object of laming them, and so the male sex does not rise in revolt against the female; then they employ them as handicraftsmen, for such tasks as shoe-making or brassworking or other sedentary occupations.But whether this tale is true, I do not know).Gardeilalso in a work that is not often met with in Germany, his “Traduction des œuvres médicales d’Hippocrate, sur le texte grec, d’après l’édition de Foes”. (Translation of the Medical Works of Hippocrates,—from the Greek text of Foesius’ edition.), Vol. I. Toulouse 1801. large 8vo., p. 162., says: “On pourroit induire d’un endroit du traité des articles, à la fin du numéro 38 (27), que ce qu’ Hippocrate rapporte ici concernant les Scythes, et ce qu’il a dit ci-dessus, numéro 23, au sujet des Sarmatesne lui étoit connu que parune tradition dont il n’étoit pas bien assuré,” (It might be inferred from a passage in theTreatise on Joints, at the end of no. 38 (27), that what Hippocrates relates here concerning the Scythians, and what he had said in a previous passage, no. 23, of the Sarmatians,was known to him only by a tradition, the authenticity of which he was not well assured of).

401“Censura Librorum Hippocraticorum”, (Criticism of the Works of Hippocrates), p. 181.

402Epidem., bk. VII. end, edit. Kühn, Vol. III. p. 705. Comp.Papst, Allg. med. Zeitung. Altenburg Jahrg. 1838. No. 60. pp. 950-952., where we have already at an earlier date developed our views on this passage.

403Bk. III. ch. 8., τὰς διαῤῥοίας χρονίους ἔστιν ὅτε ξηραίνει τὰ ἀφροδίσια, (On occasion indulgence in love dries up chronic diarrhœas).

404Bk. I. ch. 35., τῶν κεχρονισμένων διάῤῥοιαν τὰ ἀφροδίσια ἐπιξηραίνουσι, (Indulgences in love dry up diarrhoea in the case of chronic sufferers).

405In Epidem. bk. V. edit. Kühn, Vol. III. p. 574. it is related that the nasal catarrh of Timochares disappeared (ἀφροδισιάσαντι ἐξηράνθη—was dried up after he had indulged in love) after coition (Paederastia? p. 209. Note 1.); and this is repeated again in bk. VII. p. 680. Comp.Palladius, Schol. in Epidem. bk. VI. editDiez., Vol. II. pp. 143, 145.Marsilius CagnatusinGruter’sLampas, Vol. III. Pt. 2. p. 470.

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