FOOTNOTES:

FOOTNOTES:1It would be a great mistake to think that because SPRENGEL wrote his History here, the opposite must be true. The greater part of the Works collected by him are no longer to be found. It is only too evident that the earlier administrators of the library, especially ERSCH, so famous as a Historian of Literature, left the medical side almost totally unconsidered; and what gaps the Administration of to-day has to fill up is sufficiently evidenced by the yearly Lists of Additions.2The Bibliography of Authorities and Historians has been placed at the end of the present volume.3“On the Venereal Disease in the Northern Provinces of European Turkey” in: Russian Compendium for Natural and Medical Science, edited byAlex. Crichton,Jos. Rehmann,C. Fr. Burdach, vol. I. Riga and Leipzig 1815. large 8vo. pp. 230.4“Geschichte der Lustseuche” (History of the Venereal Disease), Vol. I. p. 326.5Celsus, De re medica Bk. VI. ch. 18., “Proxima sunt ea, quae ad partes obscoenas pertinent, quarum apud Graecos vocabula et tolerabilius se habent et accepta iam usu sunt, cum omni fere medicorum volumine atque sermone iactentur, apud nos foediora verba, ne consuetudine quidem aliqua verecundius loquentium commendata sunt.”(Next are particulars relating to the unmentionable parts; the name of these among the Greeks are less objectionable and are now accepted by usage, as they are freely employed by physicians both in books and speech, whereas with ourselves the words are coarse, not approved by any customary use on the part of those who speak with any regard to modesty.) How strictly the words, especially in the case of the poets, were scrutinised in this respect even in later times still, is shown by the passage inAulus Gellius, Noct. Attic. Bk. X. ch. 10.; and inPetronius, Satir. 132, Polyaenus says: Ne nominare quidem te (scil. penem) inter res serias fas est. Poenitentiam agere sermonis mei coepi, secretoque rubore perfundi, quod oblitus verecundiae meae cum ea parte corporis verba contulerim, quam ne ad cogitationem quidem admittere severioris notae homines solent.”(It is forbidden even to mention thee (viz. the penis) in serious discourse. I have begun to do penance for my words and to feel the glow of a secret blush, because forgetful of my modesty I expressed in words that part of the body, which men of the stricter type refuse to admit even into their thoughts.) So the collector of Priapeia appeals to the reader: Conveniens Latio pone supercilium! (Lay aside the disapproving frown that befits Latium); and later on people used to say of such talk, they wished to speak plainLatin, just as we say, speakplain English; while the Greek would excuse himself by his ἄγροικος καὶ ἄμουσός εἰμι, (I am but am unpolished rustic).6Satir. II. 8-13.7Athenaeus, Deipnosoph. bk. XIII. ch. 21.—Comp.Aristotle, Politics bk. VII. ch. 17.8Bk. XII. Epigr. 43.—Comp.H. Paldamus, “Römische Erotik.” Greisswald 1833. large 8vo.9Priapeia, Carm. 1.Ludens haec ego teste te, Priape,Horto carmina digna, non libello;Ergo quidquid est, quod otiosusTempli parietibus tui notaviIn partem accipias bonam rogamus.Carm. 41.Quisquis venerit huc, poeta fiat,Et versus mihi dedicet iocosos;Qui non fecerit, inter eruditosFicosissimus ambulet poeta.Carm. 49.Tu quicunque vides circa tectoria nostraNon nimium casti carmina plena ioci;(The songs I sing, thou art my witness, Priapus, are worthy but of a garden, not of a book. Wherefore whate’er it be that in leisure hours I have writ on thy temple-walls, receive, we pray, in good part.)(Whosoe’er comes hither must become a poet and dedicate to me some merry lines; whoe’er refuses, amidst the learned let him walk most wooden of poets.—N.B.ficosusmeans at once like a fig-tree andafflicted with piles; perhaps we might render “most costive of poets”.)(Thou beholdest, whoe’er thou art, around the plaster of our walls lines teeming with not too chastened a wit.)also inMartial, bk. XII. Epigr. 62. we read:Qui carbone rudi, putrique cretaScribit carmina, quae legunt cacantes.(Who with rough charcoal or crumbly chalk writes verses that men read as they shit.)10Clement of Alexandria, Paedag. bk. II. ch. 10. ὅσοι δὲ τὴν παραβολὴν διώκουσι, πταίουσι περὶ τὸ κατὰ φύσιν,σφᾶς αὐτοὺς βλάπτοντες, κατὰ τὰς παρανόμους συνουσίας.(“Now they that follow the parable sin aginst nature,hurting their own selves, according to their lawless conversation.”)11Larcher, “Mémoire sur Venus,” (Memoir on Venus). Paris 1775. pp. 312. 8vo.—De la Chau, “Dissertation sur les Attributs de Venus,” (Dissertation on the Attributes of Venus. Paris 1776. pp. 91. 4to. In German, by C. Richter. Vienna 1783. pp. 179. 8vo.—J. C. F. Manso, “Ueber die Venus,” (On Venus): in “Versuche über einige Gegenstände aus der Mythologie der Griechen und Römer,” (Essays on certain Subjects from the Mythology of the Greeks and Romans). Leipzig 1784. large 8vo. pp. 1-308. The Treatise is the most complete account we possess on the subject of Venus.—Lenz, C. G., “Die Göttin von Paphos auf alten Bildwerken und Baphomet,” (The Goddess of Paphos in Ancient Sculptures and Baphomet.) Gotha 1808. pp. 26. 4to., with Copperplates.—Münter, Fr., “Der Tempel der himmlischen Göttin zu Paphos,” (The Temple of the heavenly Goddess at Paphos). Copenhagen 1824. pp. 40. with Copperplates.—Lajard, Felix.“Recherche sur le culte, les symboles, les attributs et les monuments figurés de Venus en orient et en occident,” (Researches on the Cult, Symbols, Attributes and artistic Monuments of Venus in East and West). Paris 1834. 4to., with 30 Plates, fol. Known to us only from the notices.12Orpheus, Hymn. 55.Οὐρανίη Ἀφροδίτη,παντογενὴς, γενέτειρα θεὰ, γεννᾷς δὲ τὰ πὰντα,ὅσσα τ’ ἐν οὐρανῷ ἐστι καὶ ἐν γαίῃ πολυκάρπῳἐν πόντου τε βυθῷ. γαμοστόλε, μῆτερ ἐρώτῶν.(Heavenly Aphrodité, parent of all, mother Goddess,—for thou engenderest all things, all things that are in heaven and in fruitful earth and in depth of ocean,—harbinger of marriage, mother of loves).[Transcriber’s Note: παντογενὴς (parent of all) should read ποντογενὴς(sea-born).]Homer, Hymn. 9. to Venus:Κυπρογενῆ Κυθέρειαν ἀείσομαι,ἥτε βροτοῖσινμείλιχα δῶρα δίδωσιν, ἐφ’ ἱμερτῷ δὲ προσώπῳαἰεὶ μειδιάει, καὶ ἐφ’ ἱμερτὸν φέρει ἄνθος.(Cyprus-born Cytherea will I sing, whoto men gives sweet gifts, and on her lovely visage has ever a smile, and brings a lovely blossom of love).13Hesiod, Theogonia, 190-206.14Consult the Poem ofSapphoinBrunck, Analect. vet. poet. Graec., Vol. I. p. —Suidasunder the word Ψιθυριστής (whisperer), as epithet of Venus.Eustathiuson Homer, Odyssey, XX., p. 1881. Her attribute was a key to the Heart.Pindar, Pyth. IV. 390. Comp.Ovid, Fast. IV. 133 sqq.15The Trojan women used to betake themselves before their marriage to the river Scamander, to bathe in it and say: Receive, Scamander, our Virginity.Aeschines, Epist. II. p. 738.16Herodotus, Bk. II. ch. 64. Καὶ τὸ μὴ μίσγεσθαι γυναιξὶ, ἐν ἱροῖς, μηδὲ ἀλούτους ἀπὸ γυναικῶν ἐς ἱρὰ ἐσιέναι, οὗτοι εἰσὶ οἱ πρῶτοι θρησκεύσαντες·οἱ μὲν γὰρ ἄλλοι σχεδὸν πάντες ἄνθρωποι, πλὴν Αἰγυπτίων καὶ Ἑλλήνων,μίσγονται ἐν ἱροῖσι.(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.Clement of Alexandria, Stromat. bk. I. p. 361.17Already in his time St. Jerome affirmed: omnem concubitum coniugale esse peccatum, nisi causa procreandi sobolem (that all conjugal coition is a sin, except for the sake of begetting offspring); andAndr. Beverland(de peccato originali—On Original Sin, p. 60.); Ingenitum nefas nil aliud est, quam coeundi ista libido, (Inborn sin is nothing else than the foul craving for coition). With this should be compared the view ofLycurgus, whichPlutarchcites in his life of him.AlsoAthenaeus(Deipnosoph. Bk. XXI. p. 510.) says: προκριθείσης γοῦν τῆς’ Ἀφροδίτης, αὕτη δ’ ἐστὶν ἡ ἡδονὴ, πάντα συνεταράχθη. (thus Aphrodité being rather chosen,—now this is sensual pleasure,—all was thrown into confusion.)Clement of Alexandria, Paedog. bk. II. ch. 10. Ψιλὴ γὰρ ἡδονὴ, κἂν ἐν γάμῳ παραληφθῇ, παράνομός ἐστι καὶ ἄδικος καὶ ἄλογος. (For base pleasure—i.e. pleasure for its own sake,—even though it have been enjoyed in wedlock, is unlawful and unjust and unreasonable.)—Philo, De opificio mundi, pp. 34, 35, 38. De Allegoria, II. p. 1100. ὄφιν εἶναι σύμβολον ἡδονῆς. (the snake is the symbol of sensual pleasure.) With some coarseness Rabbi Zahira explains the Fall. The Tree, he says, that bore the forbidden fruit signifies the instrument of generation in Man; not the Tree in the midst of the garden of Eden, he comments, but the Tree in the midst of the body, which is not in the midmost of the garden, but in the midmost of the Woman, for it is there that the garden is planted.Nork, “Braminen und Rabinen,” (Brahmins and Rabbis). Meissen 1836. large 8vo. pp. 91.18Descript. Graeciae, bk. I. ch. 14.19Homer, Odyss. Bk. VIII. 362.—Hesiod, Theog. 193.—Strabo, XIV. 983.—Tacitus, Hist. II. 3.—Pausanias, VIII. 5. 2.20Sanchoniathon, Fragment. edit. Orelli, p. 34.,Eusebius, Praeparat. Evang., I. 10., τὴν δὲ Ἀστάρτην Φοίνικες τὴν Ἀφροδίτην εἶναι λέγουσι. (Now the Phoenicians say that Astarté is Aphrodité.)21Herodotus, Bk. I. ch. 105.Homer, Hymn. IX. 1.Ruhnken, Epist. crit. I. p. 51.Heyne, Antiquarische Aufs. I. p. 135.22Hence the FatherEphraim Syrus(Hymn in Opp. Vol. II. p. 457.Gesenius, “Kommentar. zum Jesaias,” (Commentary on Isaiah), Pt. II. p. 540. Ephraim lived 379 A. D.):—It is Venus that led astray her followers, the Ishmaelites. Into our land also she came, how most abundantly do the sons of Hagar honour her.A street-walker (they call) the Moon,Like a courtesan they represent Venus.Twain they call female among the Stars.And not merely names are they,Names without meaning, these female names,Abounding in Wantonness are they in themselves.For since they are the women of all men,Who amongst them can be modest,Who amongst them chaste,Who exercised his wedlock after the fashion of the fowls?Who (otherwise than the Chaldaeans) introduced the Festival of that frantic Goddess, at whose Solemnities Women practise harlotry?23Histor. Bk. I. ch. 199. Ἐπεὰν δὲ μιχθῇ, ἀποσιωσαμένη τῇ θεῷ, ἀπαλλάσσεται ἐς τὰ οἰκία· καὶ τὠπὸ τούτου οὐκ οὕτω μέγα τί οἱ δώσεις ὥς μιν λάμψεαι. (But after she has gone with a man, and so acquitted her obligation to the goddess, she returns to her home; and from that time forth no gift however great will prevail with her.) The same thing is related also byBaruchVI. 42, 43. Comp.VossonVirgil, Georgics, II. 523 sqq. To this day we find amongst the bold sons of the Desert, the Arabians, some trace of this devotion of their fathers, Niebuhr writes (“Beschreibung von Arabien”—(Description of the Arabians), Copenhagen 1772, p. 54. note.): “I read that the Europeans have investigated with great erudition and eloquence the question, Num inter naturalis debiti et conjugalis officii egerium liceat psallere, orare, etc.? (Whether in the performance of the debt of nature and the conjugal office it is lawful to sing, to pray, and so on?) I do not know what the Mohammedans have written on this matter. I have been assured that it is their custom to begin all their occupations with the words; Bismallâh errachmân errachhîm (in the name of the merciful and gracious God), and that they must say this also “ante conjugalis officii egerium (before the performance of the conjugal office), and that no reputable man omits this.” So at the present day in Italy the courtesan bows before the image of her Madonna, before she gives herself, and says to her, “Madonna, mi ajuta!” or “Madonna, mi perdonna!” (Madonna, be my aid!, Madonna, pardon me!) whilst she draws a veil over her picture, and calls this Christianity! For the rest Constantine abolished the custom in question at Babylon and at Heliopolis, and destroyed the Temples of Venus at those places.Eusebius, Life of Constantine, III. p. 58.Socrates, Eccles. Hist. I. 18.24Heeren, “Ideen über Politik und Handel,” (Ideas on Political Science and Trade), Pt. I. 2. p. 257.25So we think we ought to understand theκαταπορνεύει τὰ θήλεα τέκνα (prostitutedowntheir female children) in the text, for the expression is evidently formed on the same plan as the καθῆσθαι ἐπ’ οἰκήματος (to sit down at a house of ill-fame inPlato, Charmides, 163. c.; because the brothels lay near the harbour, and so in the more low-lying region, away from Athens itself. In the same way the Romans used the verbdescendere(to go down), e. g.Horace, Satires I. 2. 34., because the public houses of ill-fame at Rome were in the valley, in the Subura.26Hist. of Alexander the Great, Bk. V. ch. 1. Comp. Isaiah, XIV. 11., XLVII. 1. Jeremiah, LI. 39. Daniel, V. 1.27Bk. XI. p. 532. Ἀλλὰ καὶ θυγατέρας οἱ ἐπιφανέστατοι τοῦ ἔθνους ἀνιεροῦσι παρθένους, αἷς νόμος ἐστὶ, καταπορνευθείσαις πολὺν χρόνον παρὰ τῇ θεῷ μετὰ ταῦτα δίδοσθαι πρὸς γάμον. (Moreover the chief men of the nation consecrate their daughters when still virgins, and it is the custom for these, after acting as prostitutes for a long time in the service of the goddess, then to be given in marriage). Hence the Scholiast also toJuvenal, Satir. I. 104, “Mesopotameni homines effrenatae libidinis sunt in utroque sexu, ut Salustius meminit,” (The inhabitants of Mesopotamia are people of unbridled lustfulness in either sex, as Sallust records); andCedrenus, Chaldaeorum et Babyloniorum leges plenae sunt impudicitiae atque turpitudinis, (the laws of the Chaldaeans and Babylonians are full of indecency and foulness).28Bk. I chs. 93, 94. The ἐνεργαζόμεναι παιδίσκαι (maids working at their handicraft) mentioned in this passage are maids who, to use Heine’s expression, practice theirhorizontalcraft. Herodotus’ story is also found mentioned inStraboBk. XI. p. 533.,Aelian, Var. Hist., bk, IV. ch. 1., andAthenaeus, Deipnos. bk. XII. p. 516.29Augustine, De Civit. Dei, bk. IV. ch. 10. Cui (Veneri) etiam Phoenices donum de prostitutione filiarum, ante quam iungerent eas viro, (To whom—Venus,—the Phoenicians also made a gift of the prostitution of their daughters, before they married them to a husband).Athenagoras, Adv. Graecos, p. 27. D., Γυναῖκες γοῦν ἐν εἰδωλείοις τῆς Φοινικίας πάλαι προκαθέζοντο ἀπαρχόμεναι τοῖς ἐκεῖ θεοῖς ἑαυτῶν τὴν τοῦ σώματος αυτῶν μισθαρνίαν, νομίζουσαι τῇ πορνείᾳ τὴν θεὸν ἑαυτῶν ἱλάσκεσθαι. (Thus women used of old to sit in the idolatrous temples of the Phoenicians, offering as first-fruits to the gods therein the hire of the prostitution of their own bodies, deeming that by fornication was their goddess propitiated). Comp.Eusebius, De Praeparat. Evangel. IV. 8.—Athanasius, Orat. contra Gentes.—Theodoret, Hist. Eccles. I. 8.30De Dea Syra, ch. 6.31Valerius Maximus, bk. II. ch. 6. 15., Sicae enim fanum est Veneris, in quod matronae (Poenicarum) conferebant; atque inde prosedentes ad quaestum, dotes corporis iniuria contrahebant, (for at Sica is a shrine of Venus, to which the matrons—amongst the Phoenicians—used to repair; and there sitting for hire, earned their dowers by the prostitution of their persons).32Justinus, Histor. Philipp., bk. XVIII, ch. 5., Mos erat Cypriis, virgines ante nuptias statutis diebus, dotalem pecuniam quaesituras, in quaestum ad litus maris mittere, pro reliqua pudicitia libamenta Veneri soluturas. (It was a custom among the Cyprians to send the virgins before their marriage on fixed days to the sea-shore, there to sit for hire and so earn money for their dowry, to thus render to Venus the first-fruits of their maidenhood). Comp.Athenaeus, Deipnos. bk. XII, p. 516.33Justinus, Histor. Philipp., bk. XXI. ch. 3., Cum Rheginorum tyranni Leophronis bello Locrenses premerentur, voverant, si victores forent, ut die festo Veneris virgines suas prostituerent. Quo voto intermisso cum adversa bella cum Lucanis gererent, in concionem eos Dionysius vocat: hortatur ut uxores filiasque suas in templum Veneris quam possint ornatissimas mittant, ex quibus sorte ductae centum voto publico fungantur, religionisque gratia uno stent in lupanari mense omnibus ante iuratis viris, ne quis ullam attaminet. Quae res ne virginibus voto civitatem solventibus fraudi esset, decretum facerent: ne qua virgo nuberet, priusquam illae maritis traderentur. etc. (The people of Locri, when they were hard pressed in the war with Leophron tyrant of the Rhegians, had made a vow, that should they be victorious, they would abandon their virgins to prostitution on the feast-day of Venus. But this vow was broken, and when they were waging a disastrous war with the Lucanians, Dionysius calls them to an assembly, wherein he urges them to send their wives and daughters to the Temple of Venus in the gayest array they could, and that of these a hundred should be chosen by lot to carry out the public vow; that to fulfil the obligation to the goddess they should stand publicly in a brothel one month, all men having previously bound themselves by oath that none should deflower any one of them. Further that this thing should be no detriment to the maidens who so freed the city of its vow, a decree should be passed to the effect that no maiden might marry, until these were given to husbands; etc.). Comp.Athenaeus, Deipnos., bk. XII. p. 516.Strabo, bk. VI. p. 259, says: προεγάμει τὰς νυμφοστοληθείσας, (he used to lie first with maidens that had been made brides).34“De Babyloniorum instituto, ut mulieres ad Veneris templum prostarent,” (On the Babylonian custom of Women prostituting themselves at the Temple of Venus), note on Herodotus, I. p. 199 in Commentat. Soc. Reg. Götting., Vol. XVI. pp. 30-42.35Vermischte Schriften, vol. VI. pp. 23-50, “Ueber eine Stelle bei Herodot.” (On a passage in Herodotus).36According toTacitus, Histor. II. 2., Under no circumstances must blood flow on the altars of the Paphian goddess.37“Ideen über Politik und Handel,” (Ideas on Political Science and Trade), I. 2. p. 180. note 2.38The King of Calicut at the southern extremity of Malabar gives his principal Priest a honorarium of 500 dollars, that he may loose his wives’ virgin-zone for him in the name of the Deity.Sonnerat, “Voyage aux Indes orientales” (Travels to the East Indies), Vol. I. p. 69.Hamilton, “New Account of the East Indies,” Vol. I. p. 308.39Herodotus, bk. IV. ch. 172.—Pomponius Mela, bk. I. ch. 8. § 35.40Diodorus Siculus, bk. V. ch. 18.41Menstruation was under the protection of the goddessMena(Augustine, De Civ. Dei, bk. XI. 11. VII. 2.; but Myllita was the Moon!42Therefore in the case of the Lydians the women themselves selected their Strangers.Strabo, bk. XI. p. 533., δέχονται δὲ οὐ τοὺς τυχόντας τῶν ξένων, ἀλλὰ μάλιστα τοὺς ἀπὸ ἴσου ἀξιώματος. (but they receive not just the first-comers amongst the strangers, but by preference those of an equal position).43So even in the Middle Ages, e. g. at Venice, it was quite usual for the daughters to earn their dowry by selling their bodies, and there, as in France, it was the mothers who acted as procuresses to their daughters with this object.Stephanus, “Apologie d’Herodote”, Vol. I. pp. 46-49.Fr. Jacobs, loco citato, p. 40.44Memorari quoque solent causae physicae, seu marium seu feminarum corporis infirmitatis, quibus floris virginei decerpendi molestia aggravatur. (Certain physical reasons also are mentioned, connected with bodily defects whether of the man or the woman, which aggravate the difficulty of deflowering a virgin),Heyne, loco citato, p. 39. When these partly dietetic and prophylactic relations of the practice disappeared from the memory of the people, thePriapuskept only its fecundating qualities, and accordingly we read inAugustine, De Civitate Dei, bk. VI. ch. 9., Sed quid hoc dicam, cum ibi sit et Priapus nimius masculus, super cuius immanissimum et turpissimum fascinum sedere nova nupta jubeatur more honestissimo et religiossimo matronarum? (But why tell of this, though Priapus is there, with the exaggerated penis of a man, on whose huge and foul organ the newly-wed bride is told tosit, following the custom held highly honourable and religious of matrons?) Comp.Lactantius, I. 20.—Tertullian, Adnot. II. 11. The same is related byArnobius, bk. VI. ch. 7., of the similar godMutuus: Etiamne Mutuus, cuius immanibus pudendis, horrentique fascino, vestras inequitare matronas, et auspicabile ducitis et optatis. (Mutuus too, on whose huge pudenda, and horrid organ you think it auspicious and desirable for your matrons to ride).45Linschotten, “Orientalische Schiffahrt,” (Oriental Voyage), Pt. I. ch. 33.46Orpheus, Argonaut. 422.—Lucian, De Saltat. ch. 27., Dialog. Deorum, 2.47Strabo, XI. p. 495.48Herodotus, bk. I. ch. 105., καὶ γὰρ τὸ ἐν Κύπρῳ ἱρὸν ἐνθεῦτεν ἐγένετο, ὡς αὐτοὶ λέγουσι Κύπριοι· καὶ τὸ ἐν Κυθήροισι Φοίνικές εἰσι οἱ ἱδρυσάμενοι, ἐκ ταύτης τῆς Συρίης ἐόντες, (for the Temple in Cyprus was built from it,—i.e. in imitation of the temple of Venus at Ascalon, as the Cyprians themselves admit; and that in Cythera was erected by the Phoenicians, who belong to this part of Syria.).Clemens Alexandrinus, Ad Gentes, p. 10., speaks of Cinyras as having been the man who introduced the temple-service in Cyprus. Comp.Jul. Firmicus, De Error. profan. relig. p. 22.Arnobius, Ad Gentes, bk. V., (for the Temple in Cyprus was built from it,—i.e. in imitation of the temple of Venus at Ascalon, as the Cyprians themselves admit; and that in Cythera was erected by the Phoenicians, who belong to this part of Syria.).Clemens Alexandrinus, Ad Gentes, p. 10., speaks of Cinyras as having been the man who introduced the temple-service in Cyprus. Comp.Jul. Firmicus, De Error. profan. relig. p. 22.Arnobius, Ad Gentes, bk. V.49Ποντία, Λιμενιάς (of the Sea, of Harbours), at Hermioné,Pausanias, Attica ch. 34.Mitscherlich, on Horace, Odes bk. I. 3. 1. Also the epithet εὔπλοια (of fair Winds),Pausanias, Attica I. 3., should be mentioned here.Musaeus, Hero and Leander 245.Horace, Odes III. 26. 3. “Venus Marina”, (Venus of the Sea).50Pausanias, bk. III. 23., VI. 25., VIII. 32., IX. 16.—Plato, Sympos.—Xenophon, Sympos. ch. 8.51Augustine, De Civit. Dei, bk. IV. ch. 10. “An Veneres duae sunt, una virgo, una mulier? An potius tres, una virginum, quae etiam Vesta est, alia conjugatarum, alia meretricum? (Are there two Venuses, one a virgin, the second a matron? Or rather are there three, one of virgins, who is also Vesta, another of wives, another of harlots?)52“Quae Cnidon fulgentesque tenet Cycladas et Paphon,” (The goddess who haunts Cnidos and the gleaming Cyclades and Paphos),Horace, Odes III. 28. 13. Ἐνοικέτις τῶν νήσων (Inhabitress of the isles),Suidas.53Remarkably enough some would derive the nameBordeaux(Bordel) from the Frenchbordandeau, because the houses of ill-fame were almost always to be found on the bank of the river or in bagnios!Parent-Duchatelet, “Die Sittenverderbniss in der Stadt Paris,” (The Corruption of Morals in the City of Paris), Vol. I. p. 125.54Strabo, XIV. 683.55Suidas, under expression κυλλοῦ πήραν (cripple’s wallet) quotes that here—at Pera,—was a Fountain which made fruitful and facilitated delivery.56According toAthenaeus, Deipnosoph., XII. p. 647., at the Feast of the Thesmophoria at Syracuse μυλλοί, representations of the female genital organs, moulded of sesame and honey, were carried about. This calls to remembrance theJuniof the Indians and the Phallus images.57Bk. XIV. p. 657.58Bk. II. ch. 27.59“Ideen zur Kunst-Mythologie,” (Ideas towards a Study of the Mythology of Art). Dresden 1826. large 8vo. p. 207.60Coveel, “De Sacerdotio Veterum Virginum.” (On the office of Priestess as filled by Virgins in Antiquity). Abo 1704. 8vo.—Hirt, A., “Die Hierodulen, mit Beilagen von Böckh und Buttmann,” (The Hieroduli, with Supplements by Böckh and Buttmann). I Pt. Berlin 1818. large 8vo.—Kreuser, J., “Der Hellenen Priesterstaat, mit vorzüglicher Rücksicht auf die Hierodulen,” (Priestly Institutions of the Hellenes, with particular reference to the Hieroduli). Mayence 1822. 8vo.—Adrian, “Die Priesterinnen der Griechen,” (The Priestesses of the Greeks). Frankfort-on-the-Main 1822. 8vo.—Schinke, in Ersch and Gruber’s Allgem. Encyclopaedie, II. Sect. 8 Pt. p. 50.61Strabo, Bk. XII. p. 557.62Strabo, Bk. XII. p. 559.—Heyne, Ch. G.“Comment. de Sacerdotio Comanensi de Religionum cis et trans Taurum consensione,” (Commentaries on the Priesthood of Comana, and generally on the Similarity of Religions on the nearer and farther side of the Taurus range), Comment. Soc. Reg. Götting. Vol. XVI. pp. 101-149.63Strabo, bk. VIII p. 378., Τό τε τῆς Ἀφροδίτης ἱερὸν οὕτω πλούσιον ὑπῆρξεν, ὥστε πλείους ἢ χιλίας ἱεροδούλους ἐκέκτητο ἑταίρας, ἃς ἀνετίθεσαν τῇ θεῷ καὶ ἄνδρες καὶ γυναῖκες· Καὶ διὰ ταύτας οὖν ἐπολυοχλεῖτο ἡ πόγις καὶ ἐπλουτίζετο. οἱ γὰρ ναύκληροι ῥᾳδίως ἐξανηλίκοντο, καὶ διὰ τοῦτο ἡ παροιμία φησίν, Οὐ παντὸς ἀνδρὸς ἐς Κόρινθον ἔσθ’ ὁ πλοῦς. (And the temple of Aphrodité was so rich that it possessed more than a thousand Hetaerae attached to its service as Hieroduli, whom both men and women dedicated to the goddess. And so for this reason the city was frequented by multitudes and grew wealthy; for shipmasters used readily to visit the port, and on this account says the proverb: It does not fall toeveryman to sail to Corinth.) Comp. the Commentators on Horace, Epist. I. 17. 36.Alexander ab Alexandro, Genial. dier. lib., VI. ch. 26., Corinthi supra mille prostitutae in templo Veneris assiduae degere et inflammata libidine quaestui meretricio operam dare et velut sacrorum ministrae Deae famulari solebant. (At Corinth more, than a thousand prostitutes were wont to live always in the temple of Venus and with lust ever a flame to give their lives to the gains of harlotry and to serve the goddess as handmaidens of her rites).64Solinus, Polyhist. ch. 2.Festus, F., under word Frutinal (an Etruscan name of Venus).—Micali, “L’Italia avanti il Dominio dei Romani,” (Italy before the Dominion of the Romans). II. p. 47.—Heyneon Virgil, Aeneid bk. V. Excursus 2.—Bamberger, “Uber die Entstehung des Mythus von Aeneas Ankunft zu Latinum,” (On the Origin of the Myth of Aeneas’ Coming to Latium), in Welcker and Näke’s Rhein. Museum für Phil., VI. 1. 1838. pp. 82-105.65Servius, on Virgil, Aeneid bk. I. 720.—Julius Capitolinus, Vita Maximin. ch. 7. Baldness was in Antiquity, and particularly at Rome, as it is still, frequently one of the sequelae of sexual excesses.66Richard Payne Knight, An account of the Remains of the Worship of Priapus, lately existing at Isernia, in the kingdom of Naples: in two Letters,—one fromSir William HamiltontoSir Joseph Banks, and the other from a Person residing at Isernia. To which is added a discourse on the worship of Priapus and its connexion with the mystic Theology of the Ancients. London (published by T. Spilsburg) 1786. pp. 195. 4to., with 18 Copperplates. Comp. with regard to this rare workC. A. Böttigerin Amalthea, vol. 3. pp. 408-418., andChoulantin Hecker’s Annalen, Vol. XXXIII (1836). pp. 414-418.—J. A. Dulaure, “Les Divinités génératrices, ou sur le Culte du Phallus,” (Divinities of generation, or on Phallic worship). Paris 1805., a work which to our regret we have been unable to make use of.67Hence inOrpheus, Hym. V. 9., the Protogonos (First-born) i. e. Eros, is called Πρίηπος ἄναξ (King Priapus).68“Voyage aux Indes et à la Chine,” (Journey to the Indies and China), Vol. I.—Schaufus, “Neueste Entdeckungen über das Vaterland und die Verbreitung der Pocken und der Lustseuche,” (Latest Discoveries as to the Original Home and Dissemination of the Pox and Venereal Disease). Leipzig 1805., pp. 31 sqq., from which we give the quotation that follows in the text.69The beggars or Fakirs in India wander about the country in thousands, almost uncovered, (Augustine, De Civit. Dei, chs. 14, 17.) and excessively dirty (Havus“Historicae Relatio de Regno et Statu magni Regis Magor,” (Historical Account of the Reign and State of the great King Magor). Antwerp 1605. p. 1695); after their visits unfruitful wives especially become fruitful (δύνασθαι δὲ καὶ πολυγόνους ποιεῖν καὶ ἀῤῥενογόνους διὰ φαρμακευτικῆς,—and they can make even the barren have many children by means of their drugs,—Strabosays, Bk. II.). The people bestir themselves to do them every honour and the men quit their villages, so as to leave the monks a free hand.Papi, “Briefe über Indien,” (Letters on India), p. 217.—P. von Bohlen, “Das alte Indien,” (Ancient India), Königsberg 1830. Vol. I. p. 282.70StraboandArrian, Indic. 17., already in their time state, at any rate of the nobler Indian women, that they could have been allured to profligacy at no price, except at that of an elephant. According tovon Bohlen(“Das alte Indien,”—Ancient India, Vol. II. p. 17, Vol. I. p. 275.) it would seem that not the slightest trace (?) can be found of the immoral life of the Indian priests in Antiquity, on the contrary that chastity was the first thing needful to gain them respect and honour, and their whole literature is never ready to extol a priest or hero more highly than when he has withstood the enticements to unchastity. Hence what is asserted of the Devâdasis or Priestesses of the gods as being courtesans for the Priests is also in the main untrue, since it rests, as in the case of the Hieroduli, chiefly on a confusion with the Bhayatri (Bayaderes, the Hetaerae of the Greeks), or holds good only for particular places (Häfner, “Landreise längs der Küste Orixa und Koromandel,”—(Journey along the Orissa and Coromandel Coast). Weimar 1809. Vol. I. pp. 80 sqq.—Papi, “Briefe über Indien,” (Letters about India), p. 356.—Wallace, “Denkwürdigkeiten,” (Memorabilities), p. 301.)—In this connection should be mentioned also the narrative of the Jesuit—in other respects suspicious—in the edifying letters addressed toSchaufus, ch. I. p. 40, that during his residence in a Hindoo town he had been informed, that it would be unsafe at the present moment to allow foreigners to visit the Devadâsis, on the contrary that there was nothing to fear from those attached to the Pagoda of the place. Even if we admit the truth of this narrative for more modern times too, still the conclusion thatSchaufusdraws from it, that in Hindostan every Pagoda is a brothel, is surely somewhat hasty.—Some other legends of the origin of the Lingam ritual in India are given inMeiner’s“Allgem. kritische Geschichte der Religionen,” (Universal Critical History of Religions), Vol. I. P. 254.

1It would be a great mistake to think that because SPRENGEL wrote his History here, the opposite must be true. The greater part of the Works collected by him are no longer to be found. It is only too evident that the earlier administrators of the library, especially ERSCH, so famous as a Historian of Literature, left the medical side almost totally unconsidered; and what gaps the Administration of to-day has to fill up is sufficiently evidenced by the yearly Lists of Additions.

2The Bibliography of Authorities and Historians has been placed at the end of the present volume.

3“On the Venereal Disease in the Northern Provinces of European Turkey” in: Russian Compendium for Natural and Medical Science, edited byAlex. Crichton,Jos. Rehmann,C. Fr. Burdach, vol. I. Riga and Leipzig 1815. large 8vo. pp. 230.

4“Geschichte der Lustseuche” (History of the Venereal Disease), Vol. I. p. 326.

5Celsus, De re medica Bk. VI. ch. 18., “Proxima sunt ea, quae ad partes obscoenas pertinent, quarum apud Graecos vocabula et tolerabilius se habent et accepta iam usu sunt, cum omni fere medicorum volumine atque sermone iactentur, apud nos foediora verba, ne consuetudine quidem aliqua verecundius loquentium commendata sunt.”(Next are particulars relating to the unmentionable parts; the name of these among the Greeks are less objectionable and are now accepted by usage, as they are freely employed by physicians both in books and speech, whereas with ourselves the words are coarse, not approved by any customary use on the part of those who speak with any regard to modesty.) How strictly the words, especially in the case of the poets, were scrutinised in this respect even in later times still, is shown by the passage inAulus Gellius, Noct. Attic. Bk. X. ch. 10.; and inPetronius, Satir. 132, Polyaenus says: Ne nominare quidem te (scil. penem) inter res serias fas est. Poenitentiam agere sermonis mei coepi, secretoque rubore perfundi, quod oblitus verecundiae meae cum ea parte corporis verba contulerim, quam ne ad cogitationem quidem admittere severioris notae homines solent.”(It is forbidden even to mention thee (viz. the penis) in serious discourse. I have begun to do penance for my words and to feel the glow of a secret blush, because forgetful of my modesty I expressed in words that part of the body, which men of the stricter type refuse to admit even into their thoughts.) So the collector of Priapeia appeals to the reader: Conveniens Latio pone supercilium! (Lay aside the disapproving frown that befits Latium); and later on people used to say of such talk, they wished to speak plainLatin, just as we say, speakplain English; while the Greek would excuse himself by his ἄγροικος καὶ ἄμουσός εἰμι, (I am but am unpolished rustic).

(Next are particulars relating to the unmentionable parts; the name of these among the Greeks are less objectionable and are now accepted by usage, as they are freely employed by physicians both in books and speech, whereas with ourselves the words are coarse, not approved by any customary use on the part of those who speak with any regard to modesty.) How strictly the words, especially in the case of the poets, were scrutinised in this respect even in later times still, is shown by the passage inAulus Gellius, Noct. Attic. Bk. X. ch. 10.; and inPetronius, Satir. 132, Polyaenus says: Ne nominare quidem te (scil. penem) inter res serias fas est. Poenitentiam agere sermonis mei coepi, secretoque rubore perfundi, quod oblitus verecundiae meae cum ea parte corporis verba contulerim, quam ne ad cogitationem quidem admittere severioris notae homines solent.”

(It is forbidden even to mention thee (viz. the penis) in serious discourse. I have begun to do penance for my words and to feel the glow of a secret blush, because forgetful of my modesty I expressed in words that part of the body, which men of the stricter type refuse to admit even into their thoughts.) So the collector of Priapeia appeals to the reader: Conveniens Latio pone supercilium! (Lay aside the disapproving frown that befits Latium); and later on people used to say of such talk, they wished to speak plainLatin, just as we say, speakplain English; while the Greek would excuse himself by his ἄγροικος καὶ ἄμουσός εἰμι, (I am but am unpolished rustic).

6Satir. II. 8-13.

7Athenaeus, Deipnosoph. bk. XIII. ch. 21.—Comp.Aristotle, Politics bk. VII. ch. 17.

8Bk. XII. Epigr. 43.—Comp.H. Paldamus, “Römische Erotik.” Greisswald 1833. large 8vo.

9Priapeia, Carm. 1.Ludens haec ego teste te, Priape,Horto carmina digna, non libello;Ergo quidquid est, quod otiosusTempli parietibus tui notaviIn partem accipias bonam rogamus.Carm. 41.Quisquis venerit huc, poeta fiat,Et versus mihi dedicet iocosos;Qui non fecerit, inter eruditosFicosissimus ambulet poeta.Carm. 49.Tu quicunque vides circa tectoria nostraNon nimium casti carmina plena ioci;(The songs I sing, thou art my witness, Priapus, are worthy but of a garden, not of a book. Wherefore whate’er it be that in leisure hours I have writ on thy temple-walls, receive, we pray, in good part.)(Whosoe’er comes hither must become a poet and dedicate to me some merry lines; whoe’er refuses, amidst the learned let him walk most wooden of poets.—N.B.ficosusmeans at once like a fig-tree andafflicted with piles; perhaps we might render “most costive of poets”.)(Thou beholdest, whoe’er thou art, around the plaster of our walls lines teeming with not too chastened a wit.)also inMartial, bk. XII. Epigr. 62. we read:Qui carbone rudi, putrique cretaScribit carmina, quae legunt cacantes.(Who with rough charcoal or crumbly chalk writes verses that men read as they shit.)

9Priapeia, Carm. 1.

Ludens haec ego teste te, Priape,Horto carmina digna, non libello;Ergo quidquid est, quod otiosusTempli parietibus tui notaviIn partem accipias bonam rogamus.

Ludens haec ego teste te, Priape,

Horto carmina digna, non libello;

Ergo quidquid est, quod otiosus

Templi parietibus tui notavi

In partem accipias bonam rogamus.

Carm. 41.

Quisquis venerit huc, poeta fiat,Et versus mihi dedicet iocosos;Qui non fecerit, inter eruditosFicosissimus ambulet poeta.

Quisquis venerit huc, poeta fiat,

Et versus mihi dedicet iocosos;

Qui non fecerit, inter eruditos

Ficosissimus ambulet poeta.

Carm. 49.

Tu quicunque vides circa tectoria nostraNon nimium casti carmina plena ioci;

Tu quicunque vides circa tectoria nostra

Non nimium casti carmina plena ioci;

(The songs I sing, thou art my witness, Priapus, are worthy but of a garden, not of a book. Wherefore whate’er it be that in leisure hours I have writ on thy temple-walls, receive, we pray, in good part.)

(Whosoe’er comes hither must become a poet and dedicate to me some merry lines; whoe’er refuses, amidst the learned let him walk most wooden of poets.—N.B.ficosusmeans at once like a fig-tree andafflicted with piles; perhaps we might render “most costive of poets”.)

(Thou beholdest, whoe’er thou art, around the plaster of our walls lines teeming with not too chastened a wit.)

also inMartial, bk. XII. Epigr. 62. we read:

Qui carbone rudi, putrique cretaScribit carmina, quae legunt cacantes.

Qui carbone rudi, putrique creta

Scribit carmina, quae legunt cacantes.

(Who with rough charcoal or crumbly chalk writes verses that men read as they shit.)

10Clement of Alexandria, Paedag. bk. II. ch. 10. ὅσοι δὲ τὴν παραβολὴν διώκουσι, πταίουσι περὶ τὸ κατὰ φύσιν,σφᾶς αὐτοὺς βλάπτοντες, κατὰ τὰς παρανόμους συνουσίας.(“Now they that follow the parable sin aginst nature,hurting their own selves, according to their lawless conversation.”)

10Clement of Alexandria, Paedag. bk. II. ch. 10. ὅσοι δὲ τὴν παραβολὴν διώκουσι, πταίουσι περὶ τὸ κατὰ φύσιν,σφᾶς αὐτοὺς βλάπτοντες, κατὰ τὰς παρανόμους συνουσίας.

(“Now they that follow the parable sin aginst nature,hurting their own selves, according to their lawless conversation.”)

11Larcher, “Mémoire sur Venus,” (Memoir on Venus). Paris 1775. pp. 312. 8vo.—De la Chau, “Dissertation sur les Attributs de Venus,” (Dissertation on the Attributes of Venus. Paris 1776. pp. 91. 4to. In German, by C. Richter. Vienna 1783. pp. 179. 8vo.—J. C. F. Manso, “Ueber die Venus,” (On Venus): in “Versuche über einige Gegenstände aus der Mythologie der Griechen und Römer,” (Essays on certain Subjects from the Mythology of the Greeks and Romans). Leipzig 1784. large 8vo. pp. 1-308. The Treatise is the most complete account we possess on the subject of Venus.—Lenz, C. G., “Die Göttin von Paphos auf alten Bildwerken und Baphomet,” (The Goddess of Paphos in Ancient Sculptures and Baphomet.) Gotha 1808. pp. 26. 4to., with Copperplates.—Münter, Fr., “Der Tempel der himmlischen Göttin zu Paphos,” (The Temple of the heavenly Goddess at Paphos). Copenhagen 1824. pp. 40. with Copperplates.—Lajard, Felix.“Recherche sur le culte, les symboles, les attributs et les monuments figurés de Venus en orient et en occident,” (Researches on the Cult, Symbols, Attributes and artistic Monuments of Venus in East and West). Paris 1834. 4to., with 30 Plates, fol. Known to us only from the notices.

12Orpheus, Hymn. 55.Οὐρανίη Ἀφροδίτη,παντογενὴς, γενέτειρα θεὰ, γεννᾷς δὲ τὰ πὰντα,ὅσσα τ’ ἐν οὐρανῷ ἐστι καὶ ἐν γαίῃ πολυκάρπῳἐν πόντου τε βυθῷ. γαμοστόλε, μῆτερ ἐρώτῶν.(Heavenly Aphrodité, parent of all, mother Goddess,—for thou engenderest all things, all things that are in heaven and in fruitful earth and in depth of ocean,—harbinger of marriage, mother of loves).[Transcriber’s Note: παντογενὴς (parent of all) should read ποντογενὴς(sea-born).]Homer, Hymn. 9. to Venus:Κυπρογενῆ Κυθέρειαν ἀείσομαι,ἥτε βροτοῖσινμείλιχα δῶρα δίδωσιν, ἐφ’ ἱμερτῷ δὲ προσώπῳαἰεὶ μειδιάει, καὶ ἐφ’ ἱμερτὸν φέρει ἄνθος.(Cyprus-born Cytherea will I sing, whoto men gives sweet gifts, and on her lovely visage has ever a smile, and brings a lovely blossom of love).

12Orpheus, Hymn. 55.

Οὐρανίη Ἀφροδίτη,παντογενὴς, γενέτειρα θεὰ, γεννᾷς δὲ τὰ πὰντα,ὅσσα τ’ ἐν οὐρανῷ ἐστι καὶ ἐν γαίῃ πολυκάρπῳἐν πόντου τε βυθῷ. γαμοστόλε, μῆτερ ἐρώτῶν.

Οὐρανίη Ἀφροδίτη,

παντογενὴς, γενέτειρα θεὰ, γεννᾷς δὲ τὰ πὰντα,

ὅσσα τ’ ἐν οὐρανῷ ἐστι καὶ ἐν γαίῃ πολυκάρπῳ

ἐν πόντου τε βυθῷ. γαμοστόλε, μῆτερ ἐρώτῶν.

(Heavenly Aphrodité, parent of all, mother Goddess,—for thou engenderest all things, all things that are in heaven and in fruitful earth and in depth of ocean,—harbinger of marriage, mother of loves).[Transcriber’s Note: παντογενὴς (parent of all) should read ποντογενὴς(sea-born).]

Homer, Hymn. 9. to Venus:

Κυπρογενῆ Κυθέρειαν ἀείσομαι,ἥτε βροτοῖσινμείλιχα δῶρα δίδωσιν, ἐφ’ ἱμερτῷ δὲ προσώπῳαἰεὶ μειδιάει, καὶ ἐφ’ ἱμερτὸν φέρει ἄνθος.

Κυπρογενῆ Κυθέρειαν ἀείσομαι,ἥτε βροτοῖσιν

μείλιχα δῶρα δίδωσιν, ἐφ’ ἱμερτῷ δὲ προσώπῳ

αἰεὶ μειδιάει, καὶ ἐφ’ ἱμερτὸν φέρει ἄνθος.

(Cyprus-born Cytherea will I sing, whoto men gives sweet gifts, and on her lovely visage has ever a smile, and brings a lovely blossom of love).

13Hesiod, Theogonia, 190-206.

14Consult the Poem ofSapphoinBrunck, Analect. vet. poet. Graec., Vol. I. p. —Suidasunder the word Ψιθυριστής (whisperer), as epithet of Venus.Eustathiuson Homer, Odyssey, XX., p. 1881. Her attribute was a key to the Heart.Pindar, Pyth. IV. 390. Comp.Ovid, Fast. IV. 133 sqq.

15The Trojan women used to betake themselves before their marriage to the river Scamander, to bathe in it and say: Receive, Scamander, our Virginity.Aeschines, Epist. II. p. 738.

16Herodotus, Bk. II. ch. 64. Καὶ τὸ μὴ μίσγεσθαι γυναιξὶ, ἐν ἱροῖς, μηδὲ ἀλούτους ἀπὸ γυναικῶν ἐς ἱρὰ ἐσιέναι, οὗτοι εἰσὶ οἱ πρῶτοι θρησκεύσαντες·οἱ μὲν γὰρ ἄλλοι σχεδὸν πάντες ἄνθρωποι, πλὴν Αἰγυπτίων καὶ Ἑλλήνων,μίσγονται ἐν ἱροῖσι.(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.Clement of Alexandria, Stromat. bk. I. p. 361.

(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.Clement of Alexandria, Stromat. bk. I. p. 361.

17Already in his time St. Jerome affirmed: omnem concubitum coniugale esse peccatum, nisi causa procreandi sobolem (that all conjugal coition is a sin, except for the sake of begetting offspring); andAndr. Beverland(de peccato originali—On Original Sin, p. 60.); Ingenitum nefas nil aliud est, quam coeundi ista libido, (Inborn sin is nothing else than the foul craving for coition). With this should be compared the view ofLycurgus, whichPlutarchcites in his life of him.AlsoAthenaeus(Deipnosoph. Bk. XXI. p. 510.) says: προκριθείσης γοῦν τῆς’ Ἀφροδίτης, αὕτη δ’ ἐστὶν ἡ ἡδονὴ, πάντα συνεταράχθη. (thus Aphrodité being rather chosen,—now this is sensual pleasure,—all was thrown into confusion.)Clement of Alexandria, Paedog. bk. II. ch. 10. Ψιλὴ γὰρ ἡδονὴ, κἂν ἐν γάμῳ παραληφθῇ, παράνομός ἐστι καὶ ἄδικος καὶ ἄλογος. (For base pleasure—i.e. pleasure for its own sake,—even though it have been enjoyed in wedlock, is unlawful and unjust and unreasonable.)—Philo, De opificio mundi, pp. 34, 35, 38. De Allegoria, II. p. 1100. ὄφιν εἶναι σύμβολον ἡδονῆς. (the snake is the symbol of sensual pleasure.) With some coarseness Rabbi Zahira explains the Fall. The Tree, he says, that bore the forbidden fruit signifies the instrument of generation in Man; not the Tree in the midst of the garden of Eden, he comments, but the Tree in the midst of the body, which is not in the midmost of the garden, but in the midmost of the Woman, for it is there that the garden is planted.Nork, “Braminen und Rabinen,” (Brahmins and Rabbis). Meissen 1836. large 8vo. pp. 91.

AlsoAthenaeus(Deipnosoph. Bk. XXI. p. 510.) says: προκριθείσης γοῦν τῆς’ Ἀφροδίτης, αὕτη δ’ ἐστὶν ἡ ἡδονὴ, πάντα συνεταράχθη. (thus Aphrodité being rather chosen,—now this is sensual pleasure,—all was thrown into confusion.)Clement of Alexandria, Paedog. bk. II. ch. 10. Ψιλὴ γὰρ ἡδονὴ, κἂν ἐν γάμῳ παραληφθῇ, παράνομός ἐστι καὶ ἄδικος καὶ ἄλογος. (For base pleasure—i.e. pleasure for its own sake,—even though it have been enjoyed in wedlock, is unlawful and unjust and unreasonable.)—Philo, De opificio mundi, pp. 34, 35, 38. De Allegoria, II. p. 1100. ὄφιν εἶναι σύμβολον ἡδονῆς. (the snake is the symbol of sensual pleasure.) With some coarseness Rabbi Zahira explains the Fall. The Tree, he says, that bore the forbidden fruit signifies the instrument of generation in Man; not the Tree in the midst of the garden of Eden, he comments, but the Tree in the midst of the body, which is not in the midmost of the garden, but in the midmost of the Woman, for it is there that the garden is planted.Nork, “Braminen und Rabinen,” (Brahmins and Rabbis). Meissen 1836. large 8vo. pp. 91.

18Descript. Graeciae, bk. I. ch. 14.

19Homer, Odyss. Bk. VIII. 362.—Hesiod, Theog. 193.—Strabo, XIV. 983.—Tacitus, Hist. II. 3.—Pausanias, VIII. 5. 2.

20Sanchoniathon, Fragment. edit. Orelli, p. 34.,Eusebius, Praeparat. Evang., I. 10., τὴν δὲ Ἀστάρτην Φοίνικες τὴν Ἀφροδίτην εἶναι λέγουσι. (Now the Phoenicians say that Astarté is Aphrodité.)

21Herodotus, Bk. I. ch. 105.Homer, Hymn. IX. 1.Ruhnken, Epist. crit. I. p. 51.Heyne, Antiquarische Aufs. I. p. 135.

22Hence the FatherEphraim Syrus(Hymn in Opp. Vol. II. p. 457.Gesenius, “Kommentar. zum Jesaias,” (Commentary on Isaiah), Pt. II. p. 540. Ephraim lived 379 A. D.):—It is Venus that led astray her followers, the Ishmaelites. Into our land also she came, how most abundantly do the sons of Hagar honour her.A street-walker (they call) the Moon,Like a courtesan they represent Venus.Twain they call female among the Stars.And not merely names are they,Names without meaning, these female names,Abounding in Wantonness are they in themselves.For since they are the women of all men,Who amongst them can be modest,Who amongst them chaste,Who exercised his wedlock after the fashion of the fowls?Who (otherwise than the Chaldaeans) introduced the Festival of that frantic Goddess, at whose Solemnities Women practise harlotry?

A street-walker (they call) the Moon,Like a courtesan they represent Venus.Twain they call female among the Stars.And not merely names are they,Names without meaning, these female names,Abounding in Wantonness are they in themselves.For since they are the women of all men,Who amongst them can be modest,Who amongst them chaste,Who exercised his wedlock after the fashion of the fowls?

A street-walker (they call) the Moon,

Like a courtesan they represent Venus.

Twain they call female among the Stars.

And not merely names are they,

Names without meaning, these female names,

Abounding in Wantonness are they in themselves.

For since they are the women of all men,

Who amongst them can be modest,

Who amongst them chaste,

Who exercised his wedlock after the fashion of the fowls?

Who (otherwise than the Chaldaeans) introduced the Festival of that frantic Goddess, at whose Solemnities Women practise harlotry?

23Histor. Bk. I. ch. 199. Ἐπεὰν δὲ μιχθῇ, ἀποσιωσαμένη τῇ θεῷ, ἀπαλλάσσεται ἐς τὰ οἰκία· καὶ τὠπὸ τούτου οὐκ οὕτω μέγα τί οἱ δώσεις ὥς μιν λάμψεαι. (But after she has gone with a man, and so acquitted her obligation to the goddess, she returns to her home; and from that time forth no gift however great will prevail with her.) The same thing is related also byBaruchVI. 42, 43. Comp.VossonVirgil, Georgics, II. 523 sqq. To this day we find amongst the bold sons of the Desert, the Arabians, some trace of this devotion of their fathers, Niebuhr writes (“Beschreibung von Arabien”—(Description of the Arabians), Copenhagen 1772, p. 54. note.): “I read that the Europeans have investigated with great erudition and eloquence the question, Num inter naturalis debiti et conjugalis officii egerium liceat psallere, orare, etc.? (Whether in the performance of the debt of nature and the conjugal office it is lawful to sing, to pray, and so on?) I do not know what the Mohammedans have written on this matter. I have been assured that it is their custom to begin all their occupations with the words; Bismallâh errachmân errachhîm (in the name of the merciful and gracious God), and that they must say this also “ante conjugalis officii egerium (before the performance of the conjugal office), and that no reputable man omits this.” So at the present day in Italy the courtesan bows before the image of her Madonna, before she gives herself, and says to her, “Madonna, mi ajuta!” or “Madonna, mi perdonna!” (Madonna, be my aid!, Madonna, pardon me!) whilst she draws a veil over her picture, and calls this Christianity! For the rest Constantine abolished the custom in question at Babylon and at Heliopolis, and destroyed the Temples of Venus at those places.Eusebius, Life of Constantine, III. p. 58.Socrates, Eccles. Hist. I. 18.

24Heeren, “Ideen über Politik und Handel,” (Ideas on Political Science and Trade), Pt. I. 2. p. 257.

25So we think we ought to understand theκαταπορνεύει τὰ θήλεα τέκνα (prostitutedowntheir female children) in the text, for the expression is evidently formed on the same plan as the καθῆσθαι ἐπ’ οἰκήματος (to sit down at a house of ill-fame inPlato, Charmides, 163. c.; because the brothels lay near the harbour, and so in the more low-lying region, away from Athens itself. In the same way the Romans used the verbdescendere(to go down), e. g.Horace, Satires I. 2. 34., because the public houses of ill-fame at Rome were in the valley, in the Subura.

26Hist. of Alexander the Great, Bk. V. ch. 1. Comp. Isaiah, XIV. 11., XLVII. 1. Jeremiah, LI. 39. Daniel, V. 1.

27Bk. XI. p. 532. Ἀλλὰ καὶ θυγατέρας οἱ ἐπιφανέστατοι τοῦ ἔθνους ἀνιεροῦσι παρθένους, αἷς νόμος ἐστὶ, καταπορνευθείσαις πολὺν χρόνον παρὰ τῇ θεῷ μετὰ ταῦτα δίδοσθαι πρὸς γάμον. (Moreover the chief men of the nation consecrate their daughters when still virgins, and it is the custom for these, after acting as prostitutes for a long time in the service of the goddess, then to be given in marriage). Hence the Scholiast also toJuvenal, Satir. I. 104, “Mesopotameni homines effrenatae libidinis sunt in utroque sexu, ut Salustius meminit,” (The inhabitants of Mesopotamia are people of unbridled lustfulness in either sex, as Sallust records); andCedrenus, Chaldaeorum et Babyloniorum leges plenae sunt impudicitiae atque turpitudinis, (the laws of the Chaldaeans and Babylonians are full of indecency and foulness).

28Bk. I chs. 93, 94. The ἐνεργαζόμεναι παιδίσκαι (maids working at their handicraft) mentioned in this passage are maids who, to use Heine’s expression, practice theirhorizontalcraft. Herodotus’ story is also found mentioned inStraboBk. XI. p. 533.,Aelian, Var. Hist., bk, IV. ch. 1., andAthenaeus, Deipnos. bk. XII. p. 516.

29Augustine, De Civit. Dei, bk. IV. ch. 10. Cui (Veneri) etiam Phoenices donum de prostitutione filiarum, ante quam iungerent eas viro, (To whom—Venus,—the Phoenicians also made a gift of the prostitution of their daughters, before they married them to a husband).Athenagoras, Adv. Graecos, p. 27. D., Γυναῖκες γοῦν ἐν εἰδωλείοις τῆς Φοινικίας πάλαι προκαθέζοντο ἀπαρχόμεναι τοῖς ἐκεῖ θεοῖς ἑαυτῶν τὴν τοῦ σώματος αυτῶν μισθαρνίαν, νομίζουσαι τῇ πορνείᾳ τὴν θεὸν ἑαυτῶν ἱλάσκεσθαι. (Thus women used of old to sit in the idolatrous temples of the Phoenicians, offering as first-fruits to the gods therein the hire of the prostitution of their own bodies, deeming that by fornication was their goddess propitiated). Comp.Eusebius, De Praeparat. Evangel. IV. 8.—Athanasius, Orat. contra Gentes.—Theodoret, Hist. Eccles. I. 8.

30De Dea Syra, ch. 6.

31Valerius Maximus, bk. II. ch. 6. 15., Sicae enim fanum est Veneris, in quod matronae (Poenicarum) conferebant; atque inde prosedentes ad quaestum, dotes corporis iniuria contrahebant, (for at Sica is a shrine of Venus, to which the matrons—amongst the Phoenicians—used to repair; and there sitting for hire, earned their dowers by the prostitution of their persons).

32Justinus, Histor. Philipp., bk. XVIII, ch. 5., Mos erat Cypriis, virgines ante nuptias statutis diebus, dotalem pecuniam quaesituras, in quaestum ad litus maris mittere, pro reliqua pudicitia libamenta Veneri soluturas. (It was a custom among the Cyprians to send the virgins before their marriage on fixed days to the sea-shore, there to sit for hire and so earn money for their dowry, to thus render to Venus the first-fruits of their maidenhood). Comp.Athenaeus, Deipnos. bk. XII, p. 516.

33Justinus, Histor. Philipp., bk. XXI. ch. 3., Cum Rheginorum tyranni Leophronis bello Locrenses premerentur, voverant, si victores forent, ut die festo Veneris virgines suas prostituerent. Quo voto intermisso cum adversa bella cum Lucanis gererent, in concionem eos Dionysius vocat: hortatur ut uxores filiasque suas in templum Veneris quam possint ornatissimas mittant, ex quibus sorte ductae centum voto publico fungantur, religionisque gratia uno stent in lupanari mense omnibus ante iuratis viris, ne quis ullam attaminet. Quae res ne virginibus voto civitatem solventibus fraudi esset, decretum facerent: ne qua virgo nuberet, priusquam illae maritis traderentur. etc. (The people of Locri, when they were hard pressed in the war with Leophron tyrant of the Rhegians, had made a vow, that should they be victorious, they would abandon their virgins to prostitution on the feast-day of Venus. But this vow was broken, and when they were waging a disastrous war with the Lucanians, Dionysius calls them to an assembly, wherein he urges them to send their wives and daughters to the Temple of Venus in the gayest array they could, and that of these a hundred should be chosen by lot to carry out the public vow; that to fulfil the obligation to the goddess they should stand publicly in a brothel one month, all men having previously bound themselves by oath that none should deflower any one of them. Further that this thing should be no detriment to the maidens who so freed the city of its vow, a decree should be passed to the effect that no maiden might marry, until these were given to husbands; etc.). Comp.Athenaeus, Deipnos., bk. XII. p. 516.Strabo, bk. VI. p. 259, says: προεγάμει τὰς νυμφοστοληθείσας, (he used to lie first with maidens that had been made brides).

34“De Babyloniorum instituto, ut mulieres ad Veneris templum prostarent,” (On the Babylonian custom of Women prostituting themselves at the Temple of Venus), note on Herodotus, I. p. 199 in Commentat. Soc. Reg. Götting., Vol. XVI. pp. 30-42.

35Vermischte Schriften, vol. VI. pp. 23-50, “Ueber eine Stelle bei Herodot.” (On a passage in Herodotus).

36According toTacitus, Histor. II. 2., Under no circumstances must blood flow on the altars of the Paphian goddess.

37“Ideen über Politik und Handel,” (Ideas on Political Science and Trade), I. 2. p. 180. note 2.

38The King of Calicut at the southern extremity of Malabar gives his principal Priest a honorarium of 500 dollars, that he may loose his wives’ virgin-zone for him in the name of the Deity.Sonnerat, “Voyage aux Indes orientales” (Travels to the East Indies), Vol. I. p. 69.Hamilton, “New Account of the East Indies,” Vol. I. p. 308.

39Herodotus, bk. IV. ch. 172.—Pomponius Mela, bk. I. ch. 8. § 35.

40Diodorus Siculus, bk. V. ch. 18.

41Menstruation was under the protection of the goddessMena(Augustine, De Civ. Dei, bk. XI. 11. VII. 2.; but Myllita was the Moon!

42Therefore in the case of the Lydians the women themselves selected their Strangers.Strabo, bk. XI. p. 533., δέχονται δὲ οὐ τοὺς τυχόντας τῶν ξένων, ἀλλὰ μάλιστα τοὺς ἀπὸ ἴσου ἀξιώματος. (but they receive not just the first-comers amongst the strangers, but by preference those of an equal position).

43So even in the Middle Ages, e. g. at Venice, it was quite usual for the daughters to earn their dowry by selling their bodies, and there, as in France, it was the mothers who acted as procuresses to their daughters with this object.Stephanus, “Apologie d’Herodote”, Vol. I. pp. 46-49.Fr. Jacobs, loco citato, p. 40.

44Memorari quoque solent causae physicae, seu marium seu feminarum corporis infirmitatis, quibus floris virginei decerpendi molestia aggravatur. (Certain physical reasons also are mentioned, connected with bodily defects whether of the man or the woman, which aggravate the difficulty of deflowering a virgin),Heyne, loco citato, p. 39. When these partly dietetic and prophylactic relations of the practice disappeared from the memory of the people, thePriapuskept only its fecundating qualities, and accordingly we read inAugustine, De Civitate Dei, bk. VI. ch. 9., Sed quid hoc dicam, cum ibi sit et Priapus nimius masculus, super cuius immanissimum et turpissimum fascinum sedere nova nupta jubeatur more honestissimo et religiossimo matronarum? (But why tell of this, though Priapus is there, with the exaggerated penis of a man, on whose huge and foul organ the newly-wed bride is told tosit, following the custom held highly honourable and religious of matrons?) Comp.Lactantius, I. 20.—Tertullian, Adnot. II. 11. The same is related byArnobius, bk. VI. ch. 7., of the similar godMutuus: Etiamne Mutuus, cuius immanibus pudendis, horrentique fascino, vestras inequitare matronas, et auspicabile ducitis et optatis. (Mutuus too, on whose huge pudenda, and horrid organ you think it auspicious and desirable for your matrons to ride).

45Linschotten, “Orientalische Schiffahrt,” (Oriental Voyage), Pt. I. ch. 33.

46Orpheus, Argonaut. 422.—Lucian, De Saltat. ch. 27., Dialog. Deorum, 2.

47Strabo, XI. p. 495.

48Herodotus, bk. I. ch. 105., καὶ γὰρ τὸ ἐν Κύπρῳ ἱρὸν ἐνθεῦτεν ἐγένετο, ὡς αὐτοὶ λέγουσι Κύπριοι· καὶ τὸ ἐν Κυθήροισι Φοίνικές εἰσι οἱ ἱδρυσάμενοι, ἐκ ταύτης τῆς Συρίης ἐόντες, (for the Temple in Cyprus was built from it,—i.e. in imitation of the temple of Venus at Ascalon, as the Cyprians themselves admit; and that in Cythera was erected by the Phoenicians, who belong to this part of Syria.).Clemens Alexandrinus, Ad Gentes, p. 10., speaks of Cinyras as having been the man who introduced the temple-service in Cyprus. Comp.Jul. Firmicus, De Error. profan. relig. p. 22.Arnobius, Ad Gentes, bk. V., (for the Temple in Cyprus was built from it,—i.e. in imitation of the temple of Venus at Ascalon, as the Cyprians themselves admit; and that in Cythera was erected by the Phoenicians, who belong to this part of Syria.).Clemens Alexandrinus, Ad Gentes, p. 10., speaks of Cinyras as having been the man who introduced the temple-service in Cyprus. Comp.Jul. Firmicus, De Error. profan. relig. p. 22.Arnobius, Ad Gentes, bk. V.

49Ποντία, Λιμενιάς (of the Sea, of Harbours), at Hermioné,Pausanias, Attica ch. 34.Mitscherlich, on Horace, Odes bk. I. 3. 1. Also the epithet εὔπλοια (of fair Winds),Pausanias, Attica I. 3., should be mentioned here.Musaeus, Hero and Leander 245.Horace, Odes III. 26. 3. “Venus Marina”, (Venus of the Sea).

50Pausanias, bk. III. 23., VI. 25., VIII. 32., IX. 16.—Plato, Sympos.—Xenophon, Sympos. ch. 8.

51Augustine, De Civit. Dei, bk. IV. ch. 10. “An Veneres duae sunt, una virgo, una mulier? An potius tres, una virginum, quae etiam Vesta est, alia conjugatarum, alia meretricum? (Are there two Venuses, one a virgin, the second a matron? Or rather are there three, one of virgins, who is also Vesta, another of wives, another of harlots?)

52“Quae Cnidon fulgentesque tenet Cycladas et Paphon,” (The goddess who haunts Cnidos and the gleaming Cyclades and Paphos),Horace, Odes III. 28. 13. Ἐνοικέτις τῶν νήσων (Inhabitress of the isles),Suidas.

53Remarkably enough some would derive the nameBordeaux(Bordel) from the Frenchbordandeau, because the houses of ill-fame were almost always to be found on the bank of the river or in bagnios!Parent-Duchatelet, “Die Sittenverderbniss in der Stadt Paris,” (The Corruption of Morals in the City of Paris), Vol. I. p. 125.

54Strabo, XIV. 683.

55Suidas, under expression κυλλοῦ πήραν (cripple’s wallet) quotes that here—at Pera,—was a Fountain which made fruitful and facilitated delivery.

56According toAthenaeus, Deipnosoph., XII. p. 647., at the Feast of the Thesmophoria at Syracuse μυλλοί, representations of the female genital organs, moulded of sesame and honey, were carried about. This calls to remembrance theJuniof the Indians and the Phallus images.

57Bk. XIV. p. 657.

58Bk. II. ch. 27.

59“Ideen zur Kunst-Mythologie,” (Ideas towards a Study of the Mythology of Art). Dresden 1826. large 8vo. p. 207.

60Coveel, “De Sacerdotio Veterum Virginum.” (On the office of Priestess as filled by Virgins in Antiquity). Abo 1704. 8vo.—Hirt, A., “Die Hierodulen, mit Beilagen von Böckh und Buttmann,” (The Hieroduli, with Supplements by Böckh and Buttmann). I Pt. Berlin 1818. large 8vo.—Kreuser, J., “Der Hellenen Priesterstaat, mit vorzüglicher Rücksicht auf die Hierodulen,” (Priestly Institutions of the Hellenes, with particular reference to the Hieroduli). Mayence 1822. 8vo.—Adrian, “Die Priesterinnen der Griechen,” (The Priestesses of the Greeks). Frankfort-on-the-Main 1822. 8vo.—Schinke, in Ersch and Gruber’s Allgem. Encyclopaedie, II. Sect. 8 Pt. p. 50.

61Strabo, Bk. XII. p. 557.

62Strabo, Bk. XII. p. 559.—Heyne, Ch. G.“Comment. de Sacerdotio Comanensi de Religionum cis et trans Taurum consensione,” (Commentaries on the Priesthood of Comana, and generally on the Similarity of Religions on the nearer and farther side of the Taurus range), Comment. Soc. Reg. Götting. Vol. XVI. pp. 101-149.

63Strabo, bk. VIII p. 378., Τό τε τῆς Ἀφροδίτης ἱερὸν οὕτω πλούσιον ὑπῆρξεν, ὥστε πλείους ἢ χιλίας ἱεροδούλους ἐκέκτητο ἑταίρας, ἃς ἀνετίθεσαν τῇ θεῷ καὶ ἄνδρες καὶ γυναῖκες· Καὶ διὰ ταύτας οὖν ἐπολυοχλεῖτο ἡ πόγις καὶ ἐπλουτίζετο. οἱ γὰρ ναύκληροι ῥᾳδίως ἐξανηλίκοντο, καὶ διὰ τοῦτο ἡ παροιμία φησίν, Οὐ παντὸς ἀνδρὸς ἐς Κόρινθον ἔσθ’ ὁ πλοῦς. (And the temple of Aphrodité was so rich that it possessed more than a thousand Hetaerae attached to its service as Hieroduli, whom both men and women dedicated to the goddess. And so for this reason the city was frequented by multitudes and grew wealthy; for shipmasters used readily to visit the port, and on this account says the proverb: It does not fall toeveryman to sail to Corinth.) Comp. the Commentators on Horace, Epist. I. 17. 36.Alexander ab Alexandro, Genial. dier. lib., VI. ch. 26., Corinthi supra mille prostitutae in templo Veneris assiduae degere et inflammata libidine quaestui meretricio operam dare et velut sacrorum ministrae Deae famulari solebant. (At Corinth more, than a thousand prostitutes were wont to live always in the temple of Venus and with lust ever a flame to give their lives to the gains of harlotry and to serve the goddess as handmaidens of her rites).

64Solinus, Polyhist. ch. 2.Festus, F., under word Frutinal (an Etruscan name of Venus).—Micali, “L’Italia avanti il Dominio dei Romani,” (Italy before the Dominion of the Romans). II. p. 47.—Heyneon Virgil, Aeneid bk. V. Excursus 2.—Bamberger, “Uber die Entstehung des Mythus von Aeneas Ankunft zu Latinum,” (On the Origin of the Myth of Aeneas’ Coming to Latium), in Welcker and Näke’s Rhein. Museum für Phil., VI. 1. 1838. pp. 82-105.

65Servius, on Virgil, Aeneid bk. I. 720.—Julius Capitolinus, Vita Maximin. ch. 7. Baldness was in Antiquity, and particularly at Rome, as it is still, frequently one of the sequelae of sexual excesses.

66Richard Payne Knight, An account of the Remains of the Worship of Priapus, lately existing at Isernia, in the kingdom of Naples: in two Letters,—one fromSir William HamiltontoSir Joseph Banks, and the other from a Person residing at Isernia. To which is added a discourse on the worship of Priapus and its connexion with the mystic Theology of the Ancients. London (published by T. Spilsburg) 1786. pp. 195. 4to., with 18 Copperplates. Comp. with regard to this rare workC. A. Böttigerin Amalthea, vol. 3. pp. 408-418., andChoulantin Hecker’s Annalen, Vol. XXXIII (1836). pp. 414-418.—J. A. Dulaure, “Les Divinités génératrices, ou sur le Culte du Phallus,” (Divinities of generation, or on Phallic worship). Paris 1805., a work which to our regret we have been unable to make use of.

67Hence inOrpheus, Hym. V. 9., the Protogonos (First-born) i. e. Eros, is called Πρίηπος ἄναξ (King Priapus).

68“Voyage aux Indes et à la Chine,” (Journey to the Indies and China), Vol. I.—Schaufus, “Neueste Entdeckungen über das Vaterland und die Verbreitung der Pocken und der Lustseuche,” (Latest Discoveries as to the Original Home and Dissemination of the Pox and Venereal Disease). Leipzig 1805., pp. 31 sqq., from which we give the quotation that follows in the text.

69The beggars or Fakirs in India wander about the country in thousands, almost uncovered, (Augustine, De Civit. Dei, chs. 14, 17.) and excessively dirty (Havus“Historicae Relatio de Regno et Statu magni Regis Magor,” (Historical Account of the Reign and State of the great King Magor). Antwerp 1605. p. 1695); after their visits unfruitful wives especially become fruitful (δύνασθαι δὲ καὶ πολυγόνους ποιεῖν καὶ ἀῤῥενογόνους διὰ φαρμακευτικῆς,—and they can make even the barren have many children by means of their drugs,—Strabosays, Bk. II.). The people bestir themselves to do them every honour and the men quit their villages, so as to leave the monks a free hand.Papi, “Briefe über Indien,” (Letters on India), p. 217.—P. von Bohlen, “Das alte Indien,” (Ancient India), Königsberg 1830. Vol. I. p. 282.

70StraboandArrian, Indic. 17., already in their time state, at any rate of the nobler Indian women, that they could have been allured to profligacy at no price, except at that of an elephant. According tovon Bohlen(“Das alte Indien,”—Ancient India, Vol. II. p. 17, Vol. I. p. 275.) it would seem that not the slightest trace (?) can be found of the immoral life of the Indian priests in Antiquity, on the contrary that chastity was the first thing needful to gain them respect and honour, and their whole literature is never ready to extol a priest or hero more highly than when he has withstood the enticements to unchastity. Hence what is asserted of the Devâdasis or Priestesses of the gods as being courtesans for the Priests is also in the main untrue, since it rests, as in the case of the Hieroduli, chiefly on a confusion with the Bhayatri (Bayaderes, the Hetaerae of the Greeks), or holds good only for particular places (Häfner, “Landreise längs der Küste Orixa und Koromandel,”—(Journey along the Orissa and Coromandel Coast). Weimar 1809. Vol. I. pp. 80 sqq.—Papi, “Briefe über Indien,” (Letters about India), p. 356.—Wallace, “Denkwürdigkeiten,” (Memorabilities), p. 301.)—In this connection should be mentioned also the narrative of the Jesuit—in other respects suspicious—in the edifying letters addressed toSchaufus, ch. I. p. 40, that during his residence in a Hindoo town he had been informed, that it would be unsafe at the present moment to allow foreigners to visit the Devadâsis, on the contrary that there was nothing to fear from those attached to the Pagoda of the place. Even if we admit the truth of this narrative for more modern times too, still the conclusion thatSchaufusdraws from it, that in Hindostan every Pagoda is a brothel, is surely somewhat hasty.—Some other legends of the origin of the Lingam ritual in India are given inMeiner’s“Allgem. kritische Geschichte der Religionen,” (Universal Critical History of Religions), Vol. I. P. 254.

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