[NOTE: There is a short list of bookmarks, or pointers, at the end of thefile for those who may wish to sample the author's ideas before making anentire meal of them. D. W. ]

 THE SATYRICON OF PETRONIUS ARBITER

 Complete and unexpurgated translation by W. C. Firebaugh, in which are incorporated the forgeries of Nodot and Marchena, and the readings introduced into the text by De Salas. 

 NOTES

PROSTITUTION. 

There are two basic instincts in the character of the normal individual;the will to live, and the will to propagate the species. It is from theinterplay of these instincts that prostitution took origin, and it is forthis reason that this profession is the oldest in human experience, thefirst offspring, as it were, of savagery and of civilization. When Fateturns the leaves of the book of universal history, she enters, upon thepage devoted thereto, the record of the birth of each nation in itschronological order, and under this record appears the scarlet entry toconfront the future historian and arrest his unwilling attention; theonly entry which time and even oblivion can never efface. 

If, prior to the time of Augustus Caesar, the Romans had laws designed tocontrol the social evil, we have no knowledge of them, but there isnevertheless no lack of evidence to prove that it was only too well knownamong them long before that happy age (Livy i, 4; ii, 18); and thepeculiar story of the Bacchanalian cult which was brought to Rome byforeigners about the second century B. C. (Livy xxxix, 9-17), and thecomedies of Plautus and Terence, in which the pandar and the harlot arefamiliar characters. Cicero, Pro Coelio, chap. Xx, says: "If there isanyone who holds the opinion that young men should be interdicted fromintrigues with the women of the town, he is indeed austere! That, ethically, he is in the right, I cannot deny: but nevertheless, he is atloggerheads not only with the licence of the present age, but even withthe habits of our ancestors and what they permitted themselves. For whenwas this NOT done? When was it rebuked? When found fault with?" TheFloralia, first introduced about 238 B. C. , had a powerful influence ingiving impetus to the spread of prostitution. The account of the originof this festival, given by Lactantius, while no credence is to be placedin it, is very interesting. "When Flora, through the practice ofprostitution, had come into great wealth, she made the people her heir, and bequeathed a certain fund, the income of which was to be used tocelebrate her birthday by the exhibition of the games they call theFloralia" (Instit. Divin. Xx, 6). In chapter x of the same book, hedescribes the manner in which they were celebrated: "They were solemnizedwith every form of licentiousness. For in addition to the freedom ofspeech that pours forth every obscenity, the prostitutes, at theimportunities of the rabble, strip off their clothing and act as mimes infull view of the crowd, and this they continue until full satiety comesto the shameless lookers-on, holding their attention with their wrigglingbuttocks. " Cato, the censor, objected to the latter part of thisspectacle, but, with all his influence, he was never able to abolish it;the best be could do was to have the spectacle put off until he had leftthe theatre. Within 40 years after the introduction of this festival, P. Scipio Africanus, in his speech in defense of Tib. Asellus, said: "Ifyou elect to defend your profligacy, well and good. But as a matter offact, you have lavished, on one harlot, more money than the total value, as declared by you to the Census Commissioners, of all the plenishing ofyour Sabine farm; if you deny my assertion I ask who dare wager 1, 000sesterces on its untruth? You have squandered more than a third of theproperty you inherited from your father and dissipated it in debauchery"(Aulus Gellius, Noctes Atticae, vii, 11). It was about this time thatthe Oppian law came up for repeal. The stipulations of this law were asfollows: No woman should have in her dress above half an ounce of gold, nor wear a garment of different colors, nor ride in a carriage in thecity or in any town, or within a mile of it, unless upon occasion of apublic sacrifice. This sumptuary law was passed during the publicdistress consequent upon Hannibal's invasion of Italy. It was repealedeighteen years afterward, upon petition of the Roman ladies, thoughstrenuously opposed by Cato (Livy 34, 1; Tacitus, Annales, 3, 33). Theincrease of wealth among the Romans, the spoils wrung from their victimsas a portion of the price of defeat, the contact of the legions with thesofter, more civilized, more sensuous races of Greece and Asia Minor, laid the foundations upon which the social evil was to rise above thecity of the seven hills, and finally crush her. In the character of theRoman there was but little of tenderness. The well-being of the statecaused him his keenest anxiety. One of the laws of the twelve tables, the "Coelebes Prohibito, " compelled the citizen of manly vigor to satisfythe promptings of nature in the arms of a lawful wife, and the tax onbachelors is as ancient as the times of Furius Camillus. "There was anancient law among the Romans, " says Dion Cassius, lib. Xliii, "whichforbade bachelors, after the age of twenty-five, to enjoy equal politicalrights with married men. The old Romans had passed this law in hopethat, in this way, the city of Rome, and the Provinces of the RomanEmpire as well, might be insured an abundant population. " The increase, under the Emperors, of the number of laws dealing with sex is an accuratemirror of conditions as they altered and grew worse. The "Jus TriumLibrorum, " under the empire, a privilege enjoyed by those who had threelegitimate children, consisting, as it did, of permission to filla public office before the twenty-fifth year of one's age, and infreedom from personal burdens, must have had its origin in the graveapprehensions for the future, felt by those in power. The fact that thisright was sometimes conferred upon those who were not legally entitledto benefit by it, makes no difference in this inference. Scions ofpatrician families imbibed their lessons from the skilled voluptuariesof Greece and the Levant and in their intrigues with the wantons of thoseclimes, they learned to lavish wealth as a fine art. Upon their returnto Rome they were but ill-pleased with the standard of entertainmentoffered by the ruder and less sophisticated native talent; they importedGreek and Syrian mistresses. 'Wealth increased, its message sped inevery direction, and the corruption of the world was drawn into Italy asby a load-stone. The Roman matron had learned how to be a mother, thelesson of love was an unopened book; and, when the foreign hetairaipoured into the city, and the struggle for supremacy began, she soonbecame aware of the disadvantage under which she contended. Her naturalhaughtiness had caused her to lose valuable time; pride, and finallydesperation drove her to attempt to outdo her foreign rivals; her nativemodesty became a thing of the past, her Roman initiative, unadorned bysophistication, was often but too successful in outdoing the Greek andSyrian wantons, but without the appearance of refinement which theyalways contrived to give to every caress of passion or avarice. Theywooed fortune with an abandon that soon made them the objects of contemptin the eyes of their lords and masters. "She is chaste whom no man hassolicited, " said Ovid (Amor. I, 8, line 43). Martial, writing aboutninety years later says: "Sophronius Rufus, long have I been searchingthe city through to find if there is ever a maid to say 'No'; there isnot one. " (Ep. Iv, 71. ) In point of time, a century separates Ovid andMartial; from a moral standpoint, they are as far apart as the poles. The revenge, then, taken by Asia, gives a startling insight into the realmeaning of Kipling's poem, "The female of the species is more deadly thanthe male. " In Livy (xxxiv, 4) we read: (Cato is speaking), "All thesechanges, as day by day the fortune of the state is higher and moreprosperous and her empire grows greater, and our conquests extend overGreece and Asia, lands replete with every allurement of the senses, andwe appropriate treasures that may well be called royal, --all this I dreadthe more from my fear that such high fortune may rather master us, thanwe master it. " Within twelve years of the time when this speech wasdelivered, we read in the same author (xxxix, 6), "for the beginnings offoreign luxury were brought into the city by the Asiatic army"; andJuvenal (Sat. Iii, 6), "Quirites, I cannot bear to see Rome a Greek city, yet how small a fraction of the whole corruption is found in these dregsof Achaea? Long since has the Syrian Orontes flowed into the Tiber andbrought along with it the Syrian tongue and manners and cross-stringedharp and harper and exotic timbrels and girls bidden stand for hire atthe circus. " Still, from the facts which have come down to us, we cannotarrive at any definite date at which houses of ill fame and women of thetown came into vogue at Rome. That they had long been under policeregulation, and compelled to register with the aedile, is evident from apassage in Tacitus: "for Visitilia, born of a family of praetorian rank, had publicly notified before the aediles, a permit for fornication, according to the usage that prevailed among our fathers, who supposedthat sufficient punishment for unchaste women resided in the very natureof their calling. " No penalty attached to illicit intercourse or toprostitution in general, and the reason appears in the passage fromTacitus, quoted above. In the case of married women, however, whocontravened the marriage vow there were several penalties. Among them, one was of exceptional severity, and was not repealed until the time ofTheodosius: "again he repealed another regulation of the followingnature; if any should have been detected in adultery, by this plan shewas not in any way reformed, but rather utterly given over to an increaseof her ill behaviour. They used to shut the woman up in a narrow room, admitting any that would commit fornication with her, and, at the momentwhen they were accomplishing their foul deed, to strike bells, that thesound might make known to all, the injury she was suffering. The Emperorhearing this, would suffer it no longer, but ordered the very rooms to bepulled down" (Paulus Diaconus, Hist. Miscel. Xiii, 2). Rent from abrothel was a legitimate source of income (Ulpian, Law as to FemaleSlaves Making Claim to Heirship). Procuration also, had to be notifiedbefore the aedile, whose special business it was to see that no Romanmatron became a prostitute. These aediles had authority to search everyplace which had reason to fear anything, but they themselves dared notengage in any immorality there; Aulus Gellius, Noct. Attic. Iv, 14, where an action at law is cited, in which the aedile Hostilius hadattempted to force his way into the apartments of Mamilia, a courtesan, who thereupon, had driven him away with stones. The result of the trialis as follows: "the tribunes gave as their decision that the aedile hadbeen lawfully driven from that place, as being one that he ought not tohave visited with his officer. " If we compare this passage with Livy, xl, 35, we find that this took place in the year 180 B C. Caligulainaugurated a tax upon prostitutes (vectigal ex capturis), as a stateimpost: "he levied new and hitherto unheard of taxes; a proportion of thefees of prostitutes;--so much as each earned with one man. A clause wasalso added to the law directing that women who had practiced harlotry andmen who had practiced procuration should be rated publicly; andfurthermore, that marriages should be liable to the rate" (Suetonius, Calig. Xi). Alexander Severus retained this law, but directed that suchrevenue be used for the upkeep of the public buildings, that it might notcontaminate the state treasure (Lamprid. Alex. Severus, chap. 24). Thisinfamous tax was not abolished until the time of Theodosius, but the realcredit is due to a wealthy patrician, Florentius by name, who stronglycensured this practice, to the Emperor, and offered his own property tomake good the deficit which would appear upon its abrogation (Gibbon, vol. 2, p. 318, note). With the regulations and arrangements of thebrothels, however, we have information which is far more accurate. Thesehouses (lupanaria, fornices, et cet. ) were situated, for the most part, in the Second District of the City (Adler, Description of the City ofRome, pp. 144 et seq. ), the Coelimontana, particularly in the Suburrathat bordered the town walls, lying in the Carinae, --the valley betweenthe Coelian and Esquiline Hills. The Great Market (Macellum Magnum) wasin this district, and many cook-shops, stalls, barber shops, et cet. Aswell; the office of the public executioner, the barracks for foreignsoldiers quartered at Rome; this district was one of the busiest and mostdensely populated in the entire city. Such conditions would naturally beideal for the owner of a house of ill fame, or for a pandar. The regularbrothels are described as having been exceedingly dirty, smelling of thegas generated by the flame of the smoking lamp, and of the other odorswhich always haunted these ill ventilated dens. Horace, Sat. I, 2, 30, "on the other hand, another will have none at all except she be standingin the evil smelling cell (of the brothel)"; Petronius, chap. Xxii, "wornout by all his troubles, Ascyltos commenced to nod, and the maid, whom hehad slighted, and, of course, insulted, smeared lamp-black all over hisface"; Priapeia, xiii, 9, "whoever likes may enter here, smeared with theblack soot of the brothel"; Seneca, Cont. I, 2, "you reek still of thesoot of the brothel. " The more pretentious establishments of the Peaceward, however, were sumptuously fitted up. Hair dressers were inattendance to repair the ravages wrought in the toilette, by frequentamorous conflicts, and aquarioli, or water boys attended at the door withbidets for ablution. Pimps sought custom for these houses and there wasa good understanding between the parasites and the prostitutes. From thevery nature of their calling, they were the friends and companions ofcourtesans. Such characters could not but be mutually necessary to eachother. The harlot solicited the acquaintance of the client or parasite, that she might the more easily obtain and carry on intrigues with therich and dissipated. The parasite was assiduous in his attention to thecourtesan, as procuring through her means, more easy access to hispatrons, and was probably rewarded by them both, for the gratificationwhich he obtained for the vices of the one and the avarice of the other. The licensed houses seem to have been of two kinds: those owned andmanaged by a pandar, and those in which the latter was merely an agent, renting rooms and doing everything in his power to supply his renterswith custom. The former were probably the more respectable. In thesepretentious houses, the owner kept a secretary, villicus puellarum, orsuperintendent of maids; this official assigned a girl her name, fixedthe price to be demanded for her favors, received the money and providedclothing and other necessities: "you stood with the harlots, you stooddecked out to please the public, wearing the costume the pimp hadfurnished you"; Seneca, Controv. I, 2. Not until this traffic had becomeprofitable, did procurers and procuresses (for women also carried on thistrade) actually keep girls whom they bought as slaves: "naked she stoodon the shore, at the pleasure of the purchaser; every part of her bodywas examined and felt. Would you hear the result of the sale? Thepirate sold; the pandar bought, that he might employ her as aprostitute"; Seneca, Controv. Lib. I, 2. It was also the duty of thevillicus, or cashier, to keep an account of what each girl earned: "giveme the brothel-keeper's accounts, the fee will suit" (Ibid. )

When an applicant registered with the aedile, she gave her correct name, her age, place of birth, and the pseudonym under which she intendedpracticing her calling. (Plautus, Poen. )

If the girl was young and apparently respectable, the official sought toinfluence her to change her mind; failing in this, he issued her alicense (licentia stupri), ascertained the price she intended exactingfor her favors, and entered her name in his roll. Once entered there, the name could never be removed, but must remain for all time aninsurmountable bar to repentance and respectability. Failure to registerwas severely punished upon conviction, and this applied not only to thegirl but to the pandar as well. The penalty was scourging, andfrequently fine and exile. Notwithstanding this, however, the numberof clandestine prostitutes at Rome was probably equal to that of theregistered harlots. As the relations of these unregistered women were, for the most part, with politicians and prominent citizens it was verydifficult to deal with them effectively: they were protected by theircustomers, and they set a price upon their favors which was commensuratewith the jeopardy in which they always stood. The cells opened upon acourt or portico in the pretentious establishments, and this court wasused as a sort of reception room where the visitors waited with coveredhead, until the artist whose ministrations were particularly desired, as she would of course be familiar with their preferences in matters ofentertainment, was free to receive them. The houses were easily found bythe stranger, as an appropriate emblem appeared over the door. Thisemblem of Priapus was generally a carved figure, in wood or stone, andwas frequently painted to resemble nature more closely. The size rangedfrom a few inches in length to about two feet. Numbers of thesebeginnings in advertising have been recovered from Pompeii andHerculaneum, and in one case an entire establishment, even to theinstruments used in gratifying unnatural lusts, was recovered intact. In praise of our modern standards of morality, it should be said that itrequired some study and thought to penetrate the secret of the proper useof several of these instruments. The collection is still to be seen inthe Secret Museum at Naples. The mural decoration was also in properkeeping with the object for which the house was maintained, and a fewexamples of this decoration have been preserved to modern times; theirluster and infamous appeal undimmed by the passage of centuries. 

Over the door of each cell was a tablet (titulus) upon which was the nameof the occupant and her price; the reverse bore the word "occupata" andwhen the inmate was engaged the tablet was turned so that this word wasout. This custom is still observed in Spain and Italy. Plautus, Asin. Iv, i, 9, speaks of a less pretentious house when he says: "let her writeon the door that she is 'occupata. '" The cell usually contained a lampof bronze or, in the lower dens, of clay, a pallet or cot of some sort, over which was spread a blanket or patch-work quilt, this latter beingsometimes employed as a curtain, Petronius, chap 7. 

The arches under the circus were a favorite location for prostitutes;ladies of easy virtue were ardent frequenters of the games of the circusand were always ready at hand to satisfy the inclinations which thespectacles aroused. These arcade dens were called "fornices, " from whichcomes our generic fornication. The taverns, inns, lodging houses, cookshops, bakeries, spelt-mills and like institutions all played a prominentpart in the underworld of Rome. Let us take them in order:

Lupanaria--Wolf Dens, from lupa, a wolf. The derivation, according toLactantius, is as follows: "for she (Lupa, i. E. , Acca Laurentia) was thewife of Faustulus, and because of the easy rate at which her person washeld at the disposal of all, was called, among the shepherds, 'Lupa, 'that is, harlot, whence also 'lupanar, ' a brothel, is so called. " It maybe added, however, that there is some diversity of opinion upon thismatter. It will be discussed more fully under the word "lupa. "

Fornix--An arch. The arcades under the theatres. 

Pergulae--Balconies, where harlots were shown. 

Stabulae--Inns, but frequently houses of prostitution. 

Diversorium--A lodging house; house of assignation. 

Tugurium--A hut. A very low den. 

Turturilla--A dove cote; frequently in male part. 

Casuaria--Road houses; almost invariably brothels. 

Tabernae--Bakery shops. 

The taverns were generally regarded by the magistrates as brothels andthe waitresses were so regarded by the law (Codex Theodos. Lx, tit. 7, ed. Ritter; Ulpian liiii, 23, De Ritu Nupt. ). The Barmaid (Copa), attributed to Virgil, proves that even the proprietress had two stringsto her bow, and Horace, Sat. Lib. I, v, 82, in describing his excursionto Brundisium, narrates his experience, or lack of it, with a waitress inan inn. This passage, it should be remarked, is the only one in all hisworks in which he is absolutely sincere in what he says of women. "Herelike a triple fool I waited till midnight for a lying jade till sleepovercame me, intent on venery; in that filthy vision the dreams spot mynight clothes and my belly, as I lie upon my back. " In the AEsermaninscription (Mommsen, Inscr. Regn. Neap. 5078, which is number 7306 inOrelli-Henzen) we have another example of the hospitality of these inns, and a dialogue between the hostess and a transient. The bill for theservices of a girl amounted to 8 asses. This inscription is of greatinterest to the antiquary, and to the archoeologist. That bakers werenot slow in organizing the grist mills is shown by a passage from PaulusDiaconus, xiii, 2: "as time went on, the owners of these turned thepublic corn mills into pernicious frauds. For, as the mill stones werefixed in places under ground, they set up booths on either side of thesechambers and caused harlots to stand for hire in them, so that by thesemeans they deceived very many, --some that came for bread, others thathastened thither for the base gratification of their wantonness. " From apassage in Festus, it would seem that this was first put into practice inCampania:--"harlots were called 'aelicariae', 'spelt-mill girls, inCampania, being accustomed to ply for gain before the mills of thespelt-millers. " "Common strumpets, bakers' mistresses, refuse thespelt-mill girls, " says Plautus, i, ii, 54. 

There are few languages which are richer in pornographic terminologythan the Latin. 

Meretrix--Nomus Marcellus has pointed out the difference between thisclass of prostitutes and the prostibula. "This is the difference betweena meretrix (harlot) and a prostibula (common strumpet): a meretrix is ofa more honorable station and calling; for meretrices are so named amerendo (from earning wages) because they plied their calling only bynight; prostibulu because they stand before the stabulum (stall) for gainboth by day and night. "

Prostibula--She who stands in front of her cell or stall. 

Proseda--She who sits in front of her cell or stall. She who laterbecame the Empress Theodora belonged to this class, if any credit is tobe given to Procopius. 

Nonariae--She that is forbidden to appear before the ninth hour. 

Mimae--Mime players. They were almost invariably prostitutes. 

Cymbalistriae--Cymbal players. They were almost invariably prostitutes. 

Ambubiae--Singing girls. They were almost invariably prostitutes. 

Citharistriae--Harpists. They were almost invariably prostitutes. 

Scortum--A strumpet. Secrecy is implied, but the word has a broad usage. 

Scorta erratica | Clandestine strumpets who were street walkers. Secuteleia |

Busturiae--Tomb frequenters and hangers-on at funerals. 

Copae--Bar maids. 

Delicatae--Kept mistresses. 

Famosae--Soiled doves from respectable families. 

Doris--Harlots of great beauty. They wore no clothing. 

Lupae--She wolves. Some authorities affirm that this name was given thembecause of a peculiar wolflike cry they uttered, and others assert thatthe generic was bestowed upon then because their rapacity rivalled thatof the wolf. Servius, however, in his commentary on Virgil, has assigneda much more improper and filthy reason for the name; he alludes to themanner in which the wolf who mothered Rotnulus and Reinus licked theirbodies with her tongue, and this hint is sufficient to confirm him in hisbelief that the lupa; were not less skilled in lingual gymnastics. SeeLemaire's Virgil, vol. Vi, p. 521; commentary of Servius on AEneid, lib. Viii, 631. 

AElicariae--Bakers' girls. 

Noctiluae--Night walkers. 

Blitidae--A very low class deriving their name from a cheap drink sold inthe dens they frequented. 

Forariae--Country girls who frequented the roads. 

Gallinae--Thieving prostitutes, because after the manner of hens, prostitutes take anything and scatter everything. 

Diobolares--Two obol girls. So called from their price. 

Amasiae, also in the diminutive--Girls devoted to Venus. Their bestexpression in modern society would be the "vamps. "

Amatrix--Female lover, frequently in male part. 

Amica--Female friend, frequently a tribad. 

Quadrantariae--The lowest class of all. Their natural charms were nolonger merchantable. She of whom Catullus speaks in connection with thelofty souled descendants of Remus was of this stripe. 

From many passages in the ancient authors it is evident that harlotsstood naked at the doors of their cells: "I saw some men prowlingstealthily between the rows of name-boards and naked prostitutes, "Petronius, chap. 7. "She entered the brothel, cozy with itscrazy-quilt, and the empty cell--her own. Then, naked she stands, withgilded nipples, beneath the tablet of the pretended Lysisca, " Juvenal, Sat. Vi, 121 et seq. In some cases they had recourse to a gossamertissue of silk gauze, as was formerly the custom in Paris, Chicago, andSan Francisco. "The matron has no softer thigh nor has she a morebeautiful leg, " says Horace, Sat. I, ii, "though the setting be one ofpearls and emeralds (with all due respect to thy opinion, Cerinthus), the togaed plebeian's is often the finer, and, in addition, the beautiesof figure are not camouflaged; that which is for sale, if honest, isshown openly, whereas deformity seeks concealment. It is the customamong kings that, when buying horses, they inspect them in the open, lest, as is often the case, a beautiful head is sustained by a tenderhoof and the eager purchaser may be seduced by shapely hocks, a shorthead, or an arching neck. Are these experts right in this? Thou canstappraise a figure with the eyes of Lynceus and discover its beauties;though blinder than Hypoesea herself thou canst see what deformitiesthere are. Ah, what a leg! What arms! But how thin her buttocks are, in very truth what a huge nose she has, she's short-waisted, too, andher feet are out of proportion! Of the matron, except for the face, nothing is open to your scrutiny unless she is a Catia who has dispensedwith her clothing so that she may be felt all over thoroughly, the restwill be hidden. But as for the other, no difficulty there! Through theCoan silk it is as easy for you to see as if she were naked, whether shehas an unshapely leg, whether her foot is ugly; her waist you canexamine with your eyes. As for the price exacted, it ranged from aquadrans to a very high figure. In the inscription to which referencehas already been made, the price was eight asses. An episode related inthe life of Apollonius of Tyre furnishes additional information uponthis subject. The lecher who deflowered a harlot was compelled to pay amuch higher price for alleged undamaged goods than was asked ofsubsequent purchasers. 

"Master, " cries the girl, throwing herself at his feet, "pity mymaidenhood, do not prostitute this body under so ugly a name. " Thesuperintendent of maids replies, "Let the maid here present be dressed upwith every care, let a name-ticket be written for her, and the fellow whodeflowers Tarsia shall pay half a libra; afterwards she shall be at theservice of the public for one solidus per head. "

The passage in Petronius (chap. Viii) and that in Juvenal (Sat. Vi, 125)are not to be taken literally. "Aes" in the latter should be understoodto mean what we would call "the coin, " and not necessarily coin of lowdenomination. 

PAEDERASTIA. 

The origin of this vice (all peoples, savage and civilized, have beeninfected with it) is lost in the mists which shroud antiquity. The OldTestament contains many allusions to it, and Sodom was destroyed becausea long-suffering deity could not find ten men in the entire city who werenot addicted to its practice. So saturated was this city of the ancientworld with the vice that the very name of the city or the adjectivedenoting citizenship in that city have transmitted the stigma to moderntimes. That the fathers of Israel were quick to perceive the tortuousramifications of this vice is proved by a passage in Deuteronomy, chap. 22, verse . 5: "the woman shall not wear that which pertaineth to a man, neither shall a man put on a woman's garment: for all that do so areabominations unto the Lord thy God. " Here we have the first regulationagainst fetishism and the perverted tendencies of gynandry and androgeny. Inasmuch as our concern with this subject has to do with the Roman worldalone, a lengthy discussion of the early, manifestations of this vicewould be out of place here; nevertheless, a brief sketch should be givento serve as a foundation to such discussion and to aid sociologists whowill find themselves more and more concerned with the problem in view ofthe conditions in European society, induced by the late war. Theirproblem will, however, be more intimately concerned with homosexualityas it is manifested among women!

From remotest antiquity down to the present time, oriental nations havebeen addicted to this practice and it is probably from this source thatthe plague spread among the Greeks. I do not assert that they wereignorant of this form of indulgence prior to their association with thePersians, for Nature teaches the sage as well as the savage. Meier, theauthor of the article "Paederastia" in Ersch and Grueber's encyclopedia(1837) is of the opinion that the vice had its origin among theBoeotians, and John Addington Symonds in his essay on Greek Love concursin this view. As the two scholars worked upon the same material fromdifferent angles, and as the English writer was unacquainted with theGerman savant's monograph until after Burton had written his TerminalEssay, it follows that the conclusions arrived at by these two scholarsmust be worthy of credence. The Greeks contemporary with the Homericpoems were familiar with paederasty, and there is reason to believe thatit had been known for ages, even then. Greek Literature, from Homer tothe Anthology teems with references to the vice and so common was itamong them that from that fact it derived its generic; "Greek Love. " Somalignant is tradition that the Greeks of the present time still sufferfrom the stigma, as is well illustrated by the proverb current amongsailors: "Englisha man he catcha da boy, Johnnie da Greek he catcha dablame. " The Romans are supposed to have received their firstintroduction to paederasty and homosexuality generally, from theEtruscans or from the Greek colonists in Italy, but Suidas (Tharnyris)charges the inhabitants of Italy; with the invention of this vice and itwould appear from Athenaeus (Deiphnos. Lib. Xiii) that the native peoplesof Italy and the Greek colonists as well were addicted to the mostrevolting practices with boys. The case of Laetorius (Valerius Maximusvi, 1, 11) proves that as early as 320 B. C. , the Romans were nostrangers to it and also that it was not common among them, at that time. 

As the character of the primitive Roman was essentially different fromthat of the contemporary Greek, and as his struggle for existence wassevere in the extreme, there was little moral obliquity during the firsttwo hundred and fifty years. The "coelibes prohibeto" of the TwelveTables was also a powerful influence in preserving chastity. By the timeof Plautus, however, the practice of paederasty was much more general, asis clearly proved by the many references which are found in his comedies(Cist. Iv, sc. 1, line 5) and passim. By the year 169 B. C. , the vicehad so ravaged the populace that the Lex Scantinia was passed to controlit, but legislation has never proved a success in repressing vice and theeffectiveness of this law was no exception to the rule. Conditions grewsteadily worse with the passage of time and the extension of the Romanpower served to inoculate the legionaries with the vices of theirvictims. The destruction of Corinth may well have avenged itself inthis manner. The accumulation of wealth and spoils gave the people moreleisure, increased their means of enjoyment, and educated their taste inluxuries. The influx of slaves and voluptuaries from the Levant aided inthe dissemination of the vices of the orient among the ruder Romans. Asthe first taste of blood arouses the tiger, so did the limitless power ofthe Republic and Empire react to the insinuating precepts of older andmore corrupt civilizations. The fragments of Lucilius make mention ofthe "cinaedi, " in the sense that they were dancers, and in the earlierages, they were. Cicero, in the second Philippic calls Antonius acatamite; but in Republican Rome, it is to Catullus that we must turn tofind the most decisive evidence of their almost universal inclination tosodomy. The first notice of this passage in its proper significance isfound in the Burmann Petronius (ed. 1709): here, in a note on the correctreading of "intertitulos, nudasque meretrices furtim conspatiantes, " theancient reading would seem to have been "internuculos nudasque meretricesfurtim conspatiantes" (and I am not at all certain but that it is to bepreferred). Burmann cites the passage from Catullus (Epithalamium ofManlius and Julia); Burmann sees the force of the passage but does notgrasp its deeper meaning. Marchena seems to have been the first scholarto read between the lines. See his third note. 

A few years later, John Colin Dunlop, the author of a History of RomanLiterature which ought to be better known among the teaching fraternity, drew attention to the same passage. So striking is his comment that Iwill transcribe it in full. "It, " the poem, "has also been highlyapplauded by the commentators; and more than one critic has declared thatit must have been written by the hands of Venus and the Graces. I wish, however, they had excepted from their unqualified panegyrics the coarseimitation of the Fescennine poems, which leaves in our minds a strongerimpression of the prevalence and extent of Roman vices, than any otherpassage in the Latin classics. Martial, and Catullus himself, elsewhere, have branded their enemies; and Juvenal in bursts of satiric indignation, has reproached his countrymen with the most shocking crimes. But here, in a complimentary poem to a patron and intimate friend, these arejocularly alluded to as the venial indulgences of his earliest youth"(vol. I, p. 453, second edition). 

This passage clearly points to the fact that it was the common customamong the young Roman patricians to have a bed-fellow of the same sex. Cicero, in speaking of the acquittal of Clodius (Letters to Atticus, lib. I, 18), says, "having bought up and debauched the tribunal"; charges thatthe judges were promised the favors of the young gentlemen and ladies ofRome, in exchange for their services in the matter of Clodius' trial. Manutius, in a note on this passage says, "bought up, because the judgestook their pay and held Clodius innocent and absolved him: debauched, because certain women and youths of noble birth were introduced by nightto not a few of them (there were 56 judges) as additional compensationfor their attention to duty" (Variorum Notes to Cicero, vol. Ii, pp. 339-340). In the Priapeia, the wayfarer is warned by Priapus torefrain from stealing fruit under penalty of being assaulted from therear, and the God adds that, should this punishment hold no terrors, there is still the possibility that his mentule may be used as a club bythe irate landowner. Again, in Catullus, 100, the Roman paederastyshows itself "Caelius loves Aufilenus and Quintus loves Aufilena--madly. " As we approach the Christian era the picture darkens. Gibbon (vol. I, p. 313) remarks, in a note, that "of the first fifteenemperors, Claudius was the only one whose taste in love was entirelycorrect, " but Claudius was a moron. 

We come now to the bathing establishments. Their history in everycountry is the same, in one respect: the spreading and fostering ofprostitution and paederastia. Cicero (Pro Coelio) accuses Clodia ofhaving deliberately chosen the site of her gardens with the purpose ofhaving a look at the young fellows who came to the Tiber to swim. Catullus (xxxiii) speaks of the cimaedi who haunt the bathingestablishments: Suetonius (Tib. 43 and 44) records the desperateexpedients to which Tiberius had recourse to regain his exhaustedvirility: the scene in Petronius (chap. 92). Martial (lib. I, 24)

"You invite no man but your bathing companion, Cotta, only the bathssupply you with a guest. I used to wonder why you never invited me, nowI know that you did not like the look of me naked. " Juvenal (ix, 32 etseq. ), "Destiny rules over mankind; the parts concealed by the front ofthe tunic are controlled by the Fates; when Virro sees you naked and inburning and frequent letters presses his ardent suit, with lips foamingwith desire; nothing will serve you so well as the unknown measure of along member. " Lampridius (Heliogab. V), "At Rome, his principal concernwas to have emissaries everywhere, charged with seeking out men with hugemembers; that they might bring them to him so that he could enjoy theirimpressive proportions. " The quotations given above furnish a sufficientcommentary upon the bathing establishments and the reasons for lightingthem. In happier times, they were badly lighted as the apertures werenarrow and could admit but little light. Seneca (Epist. 86) describesthe bath of Scipio: "In this bath of Scipio there were tiny chinks, rather than windows, cut through the stone wall so as to admit lightwithout detriment to the shelter afforded; but men nowadays call them'baths-for-night-moths. '" Under the empire, however, the bathingestablishments were open to the eye of the passer-by; lighted, as theywere by immense windows. Seneca (Epist. 86), "But nowadays, any whichare disposed in such a way as to let the sunlight enter all day long, through immense windows; men call baths-for-night-moths; if they are notsunburned as they wash, if they cannot look out on the fields and seafrom the pavement. Sweet clean baths have been introduced, but thepopulace is only the more foul. " In former times, youth and age were notpermitted to bathe together (Valer. Max. Ii, 7. ), women and men used thesame establishments, but at different hours; later, however, promiscuousbathing was the order of the day and men and women came more and more toobserve that precept, "noscetur e naso quanta sit hasta viro, " which Joanof Naples had always in mind. Long-nosed men were followed into thebaths and were the recipients of admiration wherever they were. Asluxury increased, these establishments were fitted up with cells andattendants of both sexes, skilled in massage, were always kept upon thepremises, in the double capacity of masseurs and prostitutes (Martial, iii, 82, 13); (Juvenal, vi, 428), "the artful masseur presses theclitoris with his fingers and makes the upper part of his mistress thighresound under his hands. " The aquarioli or water boys also includedpandering in their tour of duty (Juvenal, Sat. Vi, 331) "some watercarrier will come, hired for the purpose, " and many Roman ladies hadtheir own slaves accompany them to the baths to assist in the toilette:(Martial, vii, 3. 4) "a slave girt about the loins with a pouch of blackleather stands by you whenever you are washed all over with warn water, "here, the mistress is taking no chances, her rights are as carefullyguarded as though the slave were infibulated in place of having hisgenerous virility concealed within a leather pouch. (Claudianus, 18, 106) "he combed his mistress' hair, and often, when she bathed, naked, he would bring water, to his lady, in a silver ewer. " Several of theemperors attempted to correct these evils by executive order andlegislation, Hadrian (Spartianus, Life of Hadrian, chap. 18) "he assignedseparate baths for the two sexes"; Marcus Aurelius (Capitolinus, Life ofMarcus Antoninus, chap. 23) "he abolished the mixed baths and restrainedthe loose habits of the Roman ladies and the young nobles, " and AlexanderSeverus (Lampridius, Life of Alex. Severus, chap. 24. ) "he forbade theopening of mixed baths at Rome, a practice which, though previouslyprohibited, Heliogabalus had allowed to be observed, " but, notwithstanding their absolute authority, their efforts along those linesmet with little better success than have those of more recent times. Thepages of Martial and Juvenal reek with the festering sores of the societyof that period, but Charidemus and Hedylus still dishonor the cities ofthe modern world. Tatian, writing in the second century, says (Orat. AdGraecos): "paederastia is practiced by the barbarians generally, but isheld in pre-eminent esteem by the Romans, who endeavor to get togethertroupes of boys, as it were of brood mares, " and Justin Martyr (Apologia, 1), has this to say: "first, because we behold nearly all men seducing tofornication, not merely girls, but males also. And just as our fathersare spoken of as keeping herds of oxen, or goats, or sheep, or broodmares, so now they keep boys, solely for the purpose of shameful usage, treating them as females, or androgynes, and doing unspeakable acts. Tosuch a pitch of pollution has the multitude throughout the whole peoplecome!" Another sure indication of the prevalence of the vice of sodomyis to be found in Juvenal, Sat. Ii, 12-13, "but your fundament is smoothand the swollen haemorrhoids are incised, the surgeon grinning thewhile, " just as the physician of the nineties grinned when some youngfool came to him with a blennorrhoeal infection! The ancient jest whichaccounts for the shaving of the priest's crown is an inferentialsubstantiation of the fact that the evils of antiquity, like the legalcodes, have descended through the generations; survived the middle ages, and been transmitted to the modern world. A perusal of the Raggionamenteof Pietro Aretino will confirm this statement, in its first premise, andthe experiences of Sir Richard Burton in the India of Napier, and HarryFranck's, in Spain, in the present century, and those of any intelligentobserver in the Orient, today, will but bear out this hypothesis. Thenative population of Manila contains more than its proportion ofcatamites, who seek their sponsors in the Botanical Gardens and on theLuneta. The native quarters of the Chinese cities have their "houses"where boys are kept, just as the Egyptian mignons stood for hire in thelupanaria at Rome. A scene in Sylvia Scarlett could be duplicated in anylarge city of Europe or America; there is no necessity of appeal toKrafft-Ebbing or Havelock Ellis. But there is still another and surermethod of gauging the extent of paederastic perversion at Rome, and thatis the richness of the Latin vocabulary in terms and words bearing uponthis repulsive subject. There are, in the Latin language, no less thanone hundred and fifteen words and expressions in general usage. 

But it is in Martial that we are able to sense the abandoned andcynical attitude of the Roman public toward this vice: the epigram uponCantharus, xi, 46, is an excellent example. In commentating upon themeticulous care with which Cantharus avoided being spied upon byirreverent witnesses, the poet sarcastically remarks that suchprecautions would never enter the head of anyone were it merely aquestion of having a boy or a woman, and he mentions them in the orderin which they are set forth here. No one dreads the limelight like theutter debauchee, as has been remarked by Seneca. We find a parallel inthe old days in Shanghai, before the depredations of the Americanhetairai had aroused the hostility of the American judge, in 1907-8. Menof unquestioned respectability and austere asceticism were in the habitof making periodic trips to this pornographic Mecca for the reason thatthey could there be accommodated with the simultaneous ministrations oftwo or even three soiled doves of the stripe of her of whom Martial (ix, 69) makes caustic mention:

"I passed the whole night with a lascivious girl whose naughtiness nonecould surpass. Tired of a thousand methods of indulgence, I begged theboyish favor: she granted my prayers before they were finished, beforeeven the first words were out of my mouth. Smiling and blushing, Ibesought her for something worse still; she voluptuously promised it atonce. But to me, she was chaste. But, AEschylus, she will not be so toyou; take the boon if you want it, but she will attach a condition. " Inall that could pertain to accomplished skill in their profession, the"limit was the ceiling, " they were there to serve, and serve they did, as long as the recipient of their ministrations was willing to pay or aslong as his chits were good. With them, secrecy was the watchword. Tiberius, probably more sinned against than sinning (he has had an abledefender in Beasley) is charged, by Suetonius, with the invention of anamplification and refinement of this vice. The performers were called"spinthriae, " a word which signified "bracelet. " These copulators couldbe of both sexes though the true usage of the word allowed but one, andthat the male. They formed a chain, each link of which was an individualin sexual contact with one or two other links: in this diversion, thepreference seems to have been in favor of odd numbers (Martial, xii, 44, 5), where the chain consisted of five links, and Ausonius, Epigram 119, where it consisted of three. 

CHAPTER NOTES

CHAPTER 9. Gladiator obscene:--

The arena of his activities is, however, that of Venus and not Mars. Petronius is fond of figurative language, and in several other passages, he has made use of the slang of the arena: (chap. 61 ), "I used to fencewith my mistress herself, until even the master grew Suspicious"; andagain, in chapter 19, he says: "then, too, we were girded higher, and Ihad so arranged matters that if we came to close quarters, I myself wouldengage Quartilla, Ascyltos the maid, and Giton the girl. "

Dufour, in commentating upon this expression, Histoire de laProstitution, vol. III, pp. 92 and 93, remarks: It is necessary to see inPetronius the abominable role which the "obscene gladiator" played; butthe Latin itself is clear enough to describe all the secrets of the Romandebauch. "For some women, " says Petronius, in another passage, "willonly kindle for canaille and cannot work up an appetite unless they seesome slave or runner with his clothing girded up: a gladiator arousesone, or a mule driver, all covered with dust, or some actor posturing insome exhibition on the stage. My mistress belongs to this class, shejumps the fourteen rows from the stage to the gallery and looks for alover among the gallery gods at the back. "

On "cum fortiter faceres, " compare line 25 of the Oxford fragment of thesixth satire of Juvenal; "hic erit in lecto fortissimus, " which Housmanhas rendered "he is a valiant mattress-knight. "

CHAPTER 17. "In our neighborhood there are so many Gods that it iseasier to meet one of them than it is to find a man. "

Quartilla is here smarting under the sting of some former lover'simpotence. Her remark but gives color to the charge that, owing to theuniversal depravity of Rome and the smaller cities, men were so worn outby repeated vicious indulgences that it was no easy matter for a woman toobtain satisfaction at their hands. 

"Galla, thou hast already led to the nuptial couch six or sevencatamites; thou went seduced by their delicate coiffure and combedbeards. Thou hast tried the loins and the members, resembling soakedleather, which could not be made to stand by all the efforts of thewearied hand; the pathic husband and effeminate bed thou desertest, butstill thou fallest into similar couches. Seek out some one rough andunpolished as the Curii and Fabii, and savage in his uncouth rudeness;you will find one, but even this puritanical crew has its catamites. Galla, it is difficult to marry a real man. " Martial, vii, 57. 

"No faith is to be placed in appearances. What neighborhood does notreek with filthy practices'?" Juvenal, Sat. Ii, 8. 

"While you have a wife such as a lover hardly dare hope for in hiswildest prayers; rich, well born, chaste, you, Bassus, expend yourenergies on boys whom you have procured with your wife's dowry; and thusdoes that penis, purchased for so many thousands, return worn out to itsmistress, nor does it stand when she rouses it by soft accents of love, and delicate fingers. Have some sense of shame or let us go into court. This penis is not yours, Bassus, you have sold it. " Martial, xii, 99. 

"Polytimus is very lecherous on women, Hypnus is slow to admit he is myGanymede; Secundus has buttocks fed upon acorns. Didymus is a catamitebut pretends not to be. Amphion would have made a capital girl. Myfriend, I would rather have their blandishments, their naughty airs, their annoying impudence, than a wife with 3, 000, 000 sesterces. " Martialxii, 76. 

But the crowning piece of infamy is to be found in Martial's threeepigrams upon his wife. They speak as distinctly as does the famouspassage in Catullus' Epithalamium of Manilius and Julia, or Vibia, aslater editors have it. 

"Wife, away, or conform to my habits. I am no Curius, Numa, or Tatius. I like to have the hours of night prolonged in luscious cups. You drinkwater and are ever for hurrying from the table with a sombre mien; youlike the dark, I like a lamp to witness my pleasures, and to tire myloins in the light of dawn. Drawers and night gowns and long robes coveryou, but for me no girl can be too naked. For me be kisses like thecooing doves; your kisses are like those you give your grandmother inthe morning. You do not condescend to assist in the performance by yourmovements or your sighs or your hand; (you behave) as if you were takingthe sacrament. The Phrygian slaves masturbated themselves behind thecouch whenever Hector's wife rode St. George; and, however much Ulyssessnored, the chaste Penelope always had her hand there. You forbid mysodomising you. Cornelia granted this favor to Gracchus; Julia toPompey, Porcia to Brutus. Juno was Jupiter's Ganymede before the Dardanboy mixed the luscious cup. If you are so devoted to propriety--be aLucretia to your heart's content all day, I want a Lais at night. " xi, 105. 

"Since your husband's mode of life and his fidelity are known to you, andno woman usurps your rights, why are you so foolish as to be annoyed byhis boys, (as if they were his mistresses), with whom love is a transientand fleeting affair? I will prove to you that you gain more by the boysthan your lord: they make your husband keep to one woman. They give whata wife will not give. 'I grant that favor, ' you say, 'sooner than thatmy husband's love should wander from my bed. ' It is not the same thing. I want the fig of Chios, not a flavorless fig; and in you this Chian figis flavorless. A woman of sense and a wife ought to know her place. Letthe boys have what concerns them, and confine yourself to what concernsyou. " xii, 97. 

"Wife, you scold me with a harsh voice when I'm caught with a boy, andinform me that you too have a bottom. How often has Juno said the sameto the lustful Thunderer? And yet he sleeps with the tall Ganymede. TheTirynthian Hero put down his bow and sodomised Hylas. Do you think thatMegaera had no buttocks? Daphne inspired Phoebus with love as she fled, but that flame was quenched by the OEbalian boy. However much Briseislay with her bottom turned toward him, the son of AEacus found hisbeardless friend more congenial to his tastes. Forbear then, to givemasculine names to what you have, and, wife, think that you have twovaginas. " xi, 44

CHAPTER 26. "Quartilla applied a curious eye to a chink, purposely made, watching their childish dalliance with lascivious attention. "

Martial, xi, 46, makes mention of the fact that patrons of houses of illfame had reason to beware of needle holes in the walls, through whichtheir misbehaviour could be appreciatively scrutinized by outsiders; andin the passage of our author we find yet another instance of the samekind. One is naturally led to recall the "peep-houses" which were afeature of city life in the nineties. There was a notorious one inChicago, and another in San Francisco. A beautiful girl, exquisitelydressed, would entice the unwary stranger into her room: there the couplewould disrobe and the hero was compelled to have recourse to the "rightof capture, " before executing the purpose for which he entered the house. The entertainment usually cost him nothing beyond a moderate fee and acouple of bottles of beer, or wine, if he so desired. The "management"secured its profit from a different and more prurient source. The maleactor in this drama was sublimely ignorant of the fact that the wallswere plentifully supplied with "peep-holes" through which appreciativeonlookers witnessed his Corybantics at one dollar a head. There wouldsometimes be as many as twenty such witnesses at a single performance. 

CHAPTER 34. Silver Skeleton, et seq. 

Philosophic dogmas concerning the brevity and uncertainty of life wereancient even in the time of Herodotus. They have left their mark uponour language in the form of more than one proverb, but in none is thisso patent as "the skeleton at the feast. " In chapter lxxviii of Euterpe, we have an admirable citation. In speaking of the Egyptians, he says:"At their convivial banquets, among the wealthy classes, when they havefinished supper, a man carries round in a coffin the image of a dead bodycarved in wood, made as life-like as possible in color and workmanship, and in size generally about one or two cubits in length; and showing thisto each of the company, he says: 'Look upon this, then drink and enjoyyourself; for when dead you will be like this. ' This is the practicethey have at their drinking parties. " According to Plutarch, (Isis andOsiris, chapter 17. ) the Greeks adopted this Egyptian custom, and thereis, of course, little doubt that the Romans took it from the Greeks. The aim of this custom was, according to Scaliger, to bring the dinersto enjoy the sweets of life while they were able to feel enjoyment, andthus to abandon themselves to pleasure before death deprived them ofeverything. The verses which follow bring this out beautifully. In theCopa of Virgil we find the following:

"Wine there! Wine and dice! Tomorrow's fears shall fools alone benumb!By the ear Death pulls me. 'Live!' he whispers softly, 'Live! I come. '"

The practical philosophy of the indefatigable roues sums itself up inthis sentence uttered by Trimalchio. The verb "vivere" has taken ameaning very much broader and less special, than that which it had atthe time when it signified only the material fact of existence. Thevoluptuaries of old Rome were by no means convinced that life withoutlicense was life. The women of easy virtue, living within the circleof their friendships, after the fashion best suited to their desires, understood that verb only after their own interpretation, and thephilologists soon reconciled themselves to the change. In this sense itwas that Varro employed "vivere, " when he said: "Young women, make hasteto live, you whom adolescence permits to enjoy, to eat, to love, and tooccupy the chariot of Venus (Veneris tenere bigas). "

But a still better example of the extension in the meaning of this wordis to be found in an inscription on the tomb of a lady of pleasure. Thisinscription was composed by a voluptuary of the school of Petronius. 

 ALIAE. RESTITVTAE. ANIMAE. DVLCISSIMAE. BELLATOR. AVG. LIB. CONIVGI. CARISSIMAE. AMICI. DVM. VIVIMVS. VIVAMUS. 

In this inscription, it is almost impossible to translate the last threewords. "While we live, let us live, " is inadequate, to say the least. So far did this doctrine go that latterly it was deemed necessary to havea special goddess as a patron. That goddess, if we may rely upon theauthority of Festus, took her name "Vitula" from the word "Vita" or fromthe joyous life over which she was to preside. 

CHAPTER 36. "At the corners of the tray we also noted four figures ofMarsyas and from their bladders spouted a highly seasoned sauce upon fishwhich were swimming about as if in a tide-race. "

German scholars have adopted the doctrine that Marsyas belonged to thatmythological group which they designate as "Schlauch-silen" or, as wewould say in English, "Wineskin-bearing Silenuses. " Their hypothesisseems to be based upon the discovery of two beautiful bas-reliefs of theage of Vespasian, which were excavated near the Rostra Vetera in theForum. Sir Theodore Martin has a note on these bas-reliefs which I quotein extenso:

"In the Forum stood a statue of Marsyas, Apollo's ill-starred rival. Itprobably bore an expression of pain, which Horace humorously ascribes todislike of the looks of the Younger Novius, who is conjectured to havebeen of the profession and nature of Shylock. A naked figure carrying awineskin, which appears upon each of two fine bas-reliefs of the time ofVespasian found near the Rostra Vetera in the Forum during theexcavations conducted within the last few years by Signor Pietro Rosa, and which now stand in the Forum, is said, by archaeologists, torepresent Marsyas. Why they arrive at this conclusion, except asarguing, from the spot where these bas-reliefs were found, that they weremeant to perpetuate the remembrance of the old statue of Marsyas, iscertainly not very apparent from anything in the figure itself. "Martin's Horace, vol. 2, pp 145-6. 

Hence German philologists render "utriculis" by the German equivalent for"Wineskins. "

"The Romans, " says Weitzius, "had two sources of water-supply, throughunderground channels, and through channels supported by arches. Asadjuncts to these channels there were cisterns (or castella, as they werecalled). From these reservoirs the water was distributed to the publicthrough routes more or less circuitous and left the cisterns throughpipes, the diameter of which was reckoned in either twelfths orsixteenths of a Roman foot. At the exits of the pipes were placed stonesor stone figures, the water taking exit from these figures either by themouth, private parts or elsewhere, and falling either to the ground orinto some stone receptacle such as a basket. Various names were giventhese statuettes: Marsyae, Satyri, Atlantes, Hermae, Chirones, Silani, Tulii. "

No one who has been through the Secret Museum at Naples will find muchdifficulty in recalling a few of these heavily endowed examples to mind, and our author, in choosing Marsyae, adds a touch of sarcastic realism, for statues of Marysas were often set up in free cities, symbolical, asit were, of freedom. In such a setting as the present, they would be thevery acme of propriety. 

"The figures, " says Gonzala de Salas, "formerly placed at fountains, andfrom which water took exit either from the mouth or from some other part, took their forms from the several species of Satyrs. The learnedWouweren has commented long and learnedly upon this passage, and hisemendation 'veretriculis' caused me to laugh heartily. And as a matterof fact, I affirm that such a meaning is easily possible. " Professor E. P. Crowell, the first American scholar to edit Petronius, gravely statesin his preface that "the object of this edition is to provide forclass-room use an expurgated text, " and I note that he has tactfullyomitted the "wineskins" from his edition. 

In this connection the last sentence in the remarks of Wouweren, alludedto above, is strangely to the point. After stating his emendation of"veretriculis or veretellis" for "utriculis, " he says: "Unless someoneproves that images of Marsyas were fashioned in the likeness ofbag-pipers, " a fine instance of clarity of vision for so dark an age. 

CHAPTER 40. "Drawing his hunting-knife, he plunged it fiercely into theboar's side, and some thrushes flew out of the gash. "

In the winter of 1895 a dinner was given in a New York studio. Thisdinner, locally known as the "Girl in the Pie Dinner, " was based uponPetronius, Martial, and the thirteenth book of Athenaeus. In the summerof 1919, I had the questionable pleasure of interviewing the chef-catererwho got it up, and he was, at the time, engaged in trying to work outanother masterpiece to be given in California. The studio, one of themost luxurious in the world, was transformed for the occasion into averitable rose grotto, the statuary was Pompeian, and here and thereartistic posters were seen which were nothing if not reminiscent ofBoulevard Clichy and Montmartre in the palmiest days. Four negro banjoplayers and as many jubilee singers titillated the jaded senses of theguests in a manner achieved by the infamous saxophone syncopating jazz ofthe Barbary Coast of our times. The dinner was over. The four and onehalf bottles of champagne allotted to each Silenus had been consumed, anda well-defined atmosphere of bored satiety had begun to settle down whensuddenly the old-fashioned lullaby "Four and Twenty Blackbirds" brokeforth from the banjoists and singers. Four waiters came in bearing asurprisingly monstrous object, something that resembled an impossiblylarge pie. They, placed it carefully in the center of the table. Thenegro chorus swelled louder and louder--"Four and Twenty Blackbirds Bakedin a Pie. "

The diners, startled into curiosity and then into interest, began to poketheir noses against this gigantic creation of the baker. In it theydetected a movement not unlike a chick's feeble pecking against the shellof an egg. A quicker movement and the crust ruptured at the top. 

A flash of black gauze and delicate flesh showed within. A cloud offrightened yellow canaries flew out and perched on the picture frames andeven on the heads and shoulders of the guests. 

But the lodestone which drew and held the eyes of all the revellers wasan exquisitely slender, girlish figure amid the broken crust of the pie. The figure was draped with spangled black gauze, through which the girl'smarble white limbs gleamed like ivory seen through gauze of gossamertransparency. She rose from her crouching posture like a wood nymphstartled by a satyr, glanced from one side to the other, and steppedtimidly forth to the table. 

CHAPTER 56. Contumelia--Contus and Melon (malum). 

All translators have rendered "contus" by "pole, " notwithstanding thefact that the word is used in a very different sense in Priapeia, x, 3:"traiectus conto sic extendere pedali, " and contrary to the traditionwhich lay behind the gift of an apple or the acceptance of one. Thetruth of this may be established by many passages in the ancient writers. 

In the "Clouds" of Aristophanes, Just Discourse, in prescribing the rulesand proprieties which should in govern the education and conduct of thehealthy young man says:

"You shall rise up from your seat upon your elders' approach; you shallnever be pert to your parents or do any other unseemly act under thepretence of remodelling the image of Modesty. You will not rush off tothe dancing-girl's house, lest while you gaze upon her charms, some whoreshould pelt you with an apple and ruin your reputation. "

"This were gracious to me as in the story old to the maiden fleet of footwas the apple golden fashioned which unloosed her girdle long-time girt. "Catullus ii. 

"I send thee these verses recast from Battiades, lest thou shouldstcredit thy words by chance have slipped from my mind, given o'er to thewandering winds, as it was with that apple, sent as furtive love token bythe wooer, which out-leaped from the virgin's chaste bosom: for, placedby the hapless girl 'neath her soft vestment, and forgotten--when shestarts at her mother's approach, out 'tis shaken: and down it rollsheadlong to the ground, whilst a tell-tale flush mantles the cheek of thedistressed girl. " Catullus 1xv. 

"But I know what is going on, and I intend presently to tell my master;for I do not want to show myself less grateful than the dogs which barkin defence of those who feed and take care of them. An adulterer islaying siege to the household--a young man from Elis, one of the Olympianfascinators; he sends neatly folded notes every day to our master's wife, together with faded bouquets and half-eaten apples. " Alciphron, iii, 62. The words are put into the mouth of a rapacious parasite who feels thatthe security of his position in the house is about to be shaken. 

"I didn't mind your kissing Cymbalium half-a-dozen times, you onlydisgraced yourself; but--to be always winking at Pyrallis, never to drinkwithout lifting the cup to her, and then to whisper to the boy, when youhanded it to him, not to fill it for anyone but her--that was too much!And then--to bite a piece off an apple, and when you saw that Duphiluswas busy talking to Thraso, to lean forward and throw it right into herlap, without caring whether I saw it or not; and she kissed it and put itinto her bosom under her girdle! It was scandalous! Why do you treat melike this?" Lucian, Dial. Hetairae, 12. These words are spoken byanother apostle of direct speech; a jealous prostitute who is furiouslyangry with her lover, and in no mood to mince matters in the slightest. 

Aristxnetus, xxv, furnishes yet another excellent illustration. The prostitute Philanis, in writing to a friend of the same ancientprofession, accuses her sister of alienating her lover's affections. I avail myself of Sheridan's masterly version. 

 PHILANIS TO PETALA. 

 As yesterday I went to dine With Pamphilus, a swain of mine, I took my sister, little heeding The net I for myself was spreading Though many circumstances led To prove she'd mischief in her head. For first her dress in every part Was studied with the nicest art Deck'd out with necklaces and rings, And twenty other foolish things;

 And she had curl'd and bound her hair With more than ordinary care And then, to show her youth the more, A light, transparent robe she wore-- From head to heel she seemed t'admire In raptures all her fine attire: And often turn'd aside to view If others gazed with rapture too. At dinner, grown more bold and free, She parted Pamphilus and me; For veering round unheard, unseen, She slily drew her chair between. Then with alluring, am'rous smiles And nods and other wanton wiles, The unsuspecting youth insnared, And rivall'd me in his regard. -- Next she affectedly would sip The liquor that had touched his lip. He, whose whole thoughts to love incline, And heated with th' enliv'ning wine, With interest repaid her glances, And answer'd all her kind advances. Thus sip they from the goblet's brink Each other's kisses while they drink; Which with the sparkling wine combin'd, Quick passage to the heart did find. Then Pamphilus an apple broke, And at her bosom aim'd the stroke, While she the fragment kiss'd and press'd, And hid it wanton in her breast. But I, be sure, was in amaze, To see my sister's artful ways: "These are returns, " I said, "quite fit To me, who nursed you when a chit. For shame, lay by this envious art; Is this to act a sister's part?" But vain were words, entreaties vain, The crafty witch secured my swain. By heavens, my sister does me wrong; But oh! she shall not triumph long. Well Venus knows I'm not in fault 'Twas she who gave the first assault And since our peace her treach'ry broke, Let me return her stroke for stroke. She'll quickly feel, and to her cost, Not all their fire my eyes have lost And soon with grief shall she resign Six of her swains for one of mine. "

The myth of Cydippe and Acontius is still another example, as is thelegend of Atalanta and Hippomenes or Meilanion, to which Suetonius(Tiberius, chap. 44) has furnished such an unexpected climax. Theemperor Theodosius ordered the assassination of a gallant who had giventhe queen an apple. As beliefs of this type are an integral part of thecharacter of the lower orders, I am certain that the passage in Petroniusis not devoid of sarcasm; and if such is the case, "contus" cannot berendered "pole. " The etymology of the word contumely is doubtful but Iam of the opinion that the derivation suggested here is not unsound. Arecondite rendering of "contus" would surely give a sharper point to thejoke and furnish the riddle with the sting of an epigram. 

CHAPTER 116. "You will see a town that resembles the fields in time ofpestilence. "

In tracing this savage caricature, Petronius had in mind not Crotonaalone; he refers to conditions in the capital of the empire. Thedescriptions which other authors have set down are equally remarkable fortheir powerful coloring, and they leave us with an idea of Rome which ispositively astounding in its unbridled luxury. 'We will rest contentwith offering to our readers the following portrayal, quoted fromAmmianus Marcellinus, lib. Xiv, chap. 6, and lib. Xxviii, chap. 4. Willnot presume to attempt any translation after having read Gibbon's versionof the combination of these two chapters. 

"The greatness of Rome was founded on the rare and almost incrediblealliance of virtue and of fortune. The long period of her infancy wasemployed in a laborious struggle against the tribes of Italy, theneighbors and enemies of the rising city. In the strength and ardor ofyouth she sustained the storms of war, carried her victorious arms beyondthe seas and the mountains, and brought home triumphal laurels from everycountry of the globe. At length, verging towards old age, and sometimesconquering by the terror only of her name, she sought the blessings ofease and tranquillity. The venerable city, which had trampled on thenecks of the fiercest nations, and established a system of laws, theperpetual guardians of justice and freedom, was content, like a wise andwealthy parent, to devolve on the Caesars, her favorite sons, the care ofgoverning her ample patrimony. A secure and profound peace, such as hadbeen once enjoyed in the reign of Numa, succeeded to the tumults of arepublic; while Rome was still adored as the queen of the earth, and thesubject nations still reverenced the name of the people and the majestyof the senate. But this native splendor is degraded and sullied by theconduct of some nobles, who, unmindful of their own dignity, and of thatof their country, assume an unbounded license of vice and folly. Theycontend with each other in the empty vanity of titles and surnames, andcuriously select or invent the most lofty and sonorous appellations--Reburrus or Fabunius, Pagonius or Tarrasius--which may impress the earsof the vulgar with astonishment and respect. From a vain ambition ofperpetuating their memory, they affect to multiply their likeness instatues of bronze and marble; nor are they satisfied unless those statuesare covered with plates of gold, an honorable distinction, first grantedto Achilius the consul, after he had subdued by his arms and counsels thepower of King Antiochus. The ostentation of displaying, of magnifyingperhaps, the rent-roll of the estates which they possess in all theprovinces, from the rising to the setting sun, provokes the justresentment of every man who recollects that their poor and invincibleancestors were not distinguished from the meanest of the soldiers by thedelicacy of their food or the splendor of their apparel. But the modernnobles measure their rank and consequence according to the loftiness oftheir chariots and the weighty magnificence of their dress. Their longrobes of silk and purple float in the wind; and as they are agitated, byart or accident, they occasionally discover the under-garments, the richtunics, embroidered with the figures of various animals. Followed by atrain of fifty servants, and tearing up the pavement, they move along thestreets with the same impetuous speed as if they travelled withpost-horses, and the example of the senators is boldly imitated by thematrons and ladies, whose covered carriages are continually drivinground the immense space of the city and suburbs. Whenever these personsof high distinction condescend to visit the public baths, they assume, on their entrance, a tone of loud and insolent command, and appropriateto their own use the conveniences which were designed for the Romanpeople. If, in these places of mixed and general resort, they meet anyof the infamous ministers of their pleasures, they express theiraffection by a tender embrace, while they proudly decline thesalutations of their fellow-citizens, who are not permitted to aspireabove the honor of kissing their hands or their knees. As soon as theyhave indulged themselves in the refreshment of the bath, they resumetheir rings and the other ensigns of their dignity, select from theirprivate wardrobe of the finest linen, such as might suffice for a dozenpersons, the garments the most agreeable to their fancy, and maintaintill their departure the same haughty demeanor which perhaps might havebeen excused in the great Marcellus after the conquest of Syracuse. Sometimes, indeed, these heroes undertake more arduous achievements. They visit their estates in Italy, and procure themselves, by the toilof servile hands, the amusements of the chase. If at any time, but moreespecially on a hot day, they have courage to sail in their galleys fromthe Lucrine lake to their elegant villas on the seacoast of Puteoli andthe Caieta, they compare their own expeditions to the marches of Caesarand Alexander. Yet should a fly presume to settle on the silken folds oftheir gilded umbrellas, should a sunbeam penetrate through someunguarded and imperceptible chink, they deplore their intolerablehardships, and lament in affected language that they were not born inthe land of the Cimmerians, the regions of eternal darkness. In thesejourneys into the country the whole body of the household marches withtheir master. In the same order as the cavalry and infantry, the heavyand the light armed troops, the advanced guard and the rear, aremarshalled by the skill of their military leaders, so the domesticofficers, who bear a rod as an ensign of authority, distribute andarrange the numerous train of slaves and attendants. The baggage andwardrobe move in the front, and are immediately followed by a multitudeof cooks and inferior ministers employed in the service of the kitchensand of the table. The main body is composed of a promiscuous crowd ofslaves, increased by the accidental concourse of idle or dependentplebeians. The rear is closed by the favorite band of eunuchs, distributed from age to youth, according to the order of seniority. Their numbers and their deformity excite the horror of the indignantspectators, who are ready to execrate the memory of Semiramis for thecruel art which she invented of frustrating the purposes of nature, andof blasting in the bud the hopes of future generations. In the exerciseof domestic jurisdiction the nobles of Rome express an exquisitesensibility for any personal injury, and a contemptuous indifference forthe rest of the human species. When they have called for warm water, ifa slave has been tardy in his obedience, he is instantly chastised withthree hundred lashes; but should the same slave commit a wilful murder, the master will mildly observe that he is a worthless fellow, but that, if he repeats the offense, he shall not escape punishment. Hospitalitywas formerly the virtue of the Romans; and every stranger who couldplead either merit or misfortune was relieved or rewarded by theirgenerosity. At present, if a foreigner, perhaps of no contemptiblerank, is introduced to one of the proud and wealthy senators, he iswelcomed indeed in the first audience with such warm professions andsuch kind inquiries that he retires enchanted with the affability of hisillustrious friend, and full of regret that he had so long delayed hisjourney to Rome, the native seat of manners as well as of empire. Secure of a favorable reception, he repeats his visit the ensuing day, and is mortified by the discovery that his person, his name, and hiscountry are already forgotten. If he still has resolution to persevere, he is gradually numbered in the train of dependents, and obtains thepermission to pay his assiduous and unprofitable court to a haughtypatron, incapable of gratitude or friendship, who scarcely deigns toremark his presence, his departure, or his return. Whenever the richprepare a solemn and popular entertainment, whenever they celebrate withprofuse and pernicious luxury their private banquets, the choice of theguests is the subject of anxious deliberation. The modest, the sober, and the learned are seldom preferred; and the nomenclators, who arecommonly swayed by interested motives, have the address to insert in thelist of invitations the obscure names of the most worthless of mankind. But the frequent and familiar companions of the great are thoseparasites who practice the most useful of all arts, the art of flattery;who eagerly applaud each word and every action of their immortal patron, gaze with rapture on his marble columns and variegated pavements, andstrenuously praise the pomp and elegance which he is taught to consideras a part of his personal merit. At the Roman tables the birds, thedormice, or the fish, which appear of an uncommon size, are contemplatedwith curious attention; a pair of scales is accurately applied toascertain their real weight; and, while the more rational guests aredisgusted by the vain and tedious repetition, notaries are summoned toattest by an authentic record the truth of such a marvellous event. Another method of introduction into the houses and society of the greatis derived from the profession of gaming, or, as it is more politelystyled, of play. The confederates are united by a strict andindissoluble bond of friendship, or rather of conspiracy; a superiordegree of skill in the Tesserarian art is a sure road to wealth andreputation. A master of that sublime science who in a supper or anassembly is placed below a magistrate displays in his countenance thesurprise and indignation which Cato might be supposed to feel when hewas refused the praetorship by the votes of a capricious people. Theacquisition of knowledge seldom engages the curiosity of the nobles, whoabhor the fatigue and disdain the advantages of study; and the onlybooks which they peruse are the Satires of Juvenal and the verbose andfabulous histories of Marius Maximus. The libraries which they haveinherited from their fathers are secluded, like dreary sepulchres, fromthe light of day. But the costly instruments of the theatre-flutes, andenormous lyres, and hydraulic organs--are constructed for their use; andthe harmony of vocal and instrumental music is incessantly repeated inthe palaces of Rome. In those palaces sound is preferred to sense, andthe care of the body to that of the mind. It is allowed as a salutarymaxim that the light and frivolous suspicion of a contagious malady isof sufficient weight to excuse the visits of the most intimate friendsand even the servants who are dispatched to make the decent inquiriesare not suffered to return home till they have undergone the ceremony ofa previous ablution. Yet this selfish and unmanly delicacy occasionallyyields to the more imperious passion of avarice. The prospect of gainwill urge a rich and gouty senator as far as Spoleto; every sentiment ofarrogance and dignity is subdued by the hopes of an inheritance, or evenof a legacy; and a wealthy childless citizen is the most powerful of theRomans. The art of obtaining the signature of a favorable testament, and sometimes of hastening the moment of its execution, is perfectlyunderstood; and it has happened that in the same house, though indifferent apartments, a husband and a wife, with the laudable design ofoverreaching each other, have summoned their respective lawyers todeclare at the same time their mutual but contradictory intentions. Thedistress which follows and chastises extravagant luxury often reducesthe great to the use of the most humiliating expedients. When theydesire to borrow, they employ the base and supplicating style of theslave in the comedy; but when they are called upon to pay, they assumethe royal and tragic declamation of the grandsons of Hercules. If thedemand is repeated, they readily procure some trusty sycophant, instructed to maintain a charge of poison or magic against the insolentcreditor, who is seldom released from prison till he has signed adischarge for the whole debt. These vices, which degrade the moralcharacter of the Romans, are mixed with a puerile superstition thatdisgraces their understanding. They listen with confidence to thepredictions of haruspices, who pretend to read in the entrails ofvictims the signs of future greatness and prosperity; and there are manywho do not presume either to bathe or to dine, or to appear in public, till they have diligently consulted, according to the rules ofastrology, the situation of Mercury and the aspect of the moon. It issingular enough that this vain credulity may often be discovered amongthe profane sceptics who impiously doubt or deny the existence of acelestial power. "

CHAPTER 116. "They either take in or else they are taken in. "

"Captare" may be defined as to get the upper hand of someone; and"captari" means to be the dupe of someone, to be the object of interestedflattery; "captator" means a succession of successful undertakings of thesort referred to above. Martial, lib. VI, 63, addresses the followingverses to a certain Marianus, whose inheritance had excited the avariceof one of the intriguers:

 "You know you're being influenced, You know the miser's mind; You know the miser, and you sensed His purpose; still, you're blind. "

Pliny the Elder, Historia Naturalis, lib. XIV, chap. I, writes inscathing terms against the infamous practice of paying assiduous courtto old people for the purpose of obtaining a legacy under their wills. "Later, childlessness conferred advantages in the shape of the greatestauthority and Lower; undue influence became very insidious in its questof wealth, and in grasping the joyous things alone, debasing the truerewards of life; and all the liberal arts operating for the greatest goodwere turned to the opposite purpose, and commenced to profit bysycophantic subservience alone. "

And Ammianus Marcellinus, lib. XVIII, chap. 4, remarks: "Some there arethat grovel before rich men, old men or young, childless or unmarried, oreven wives and children, for the purpose of so influencing their wishesand them by deft and dextrous finesse. "

That this profession of legacy hunting is not one of the lost arts isapparent even in our day, for the term "undue influence" is as common inour courts as Ambrose Bierce's definition of "husband, " or refinedcruelty, or "injunctions" restraining husbands from disposing ofproperty, or separate maintenance, or even "heart balm" and theconsequent breach of promise. 

CHAPTER 119. The rite of the Persians:

Castration has been practiced from remote antiquity, and is a feature ofthe harem life of the Levant to the present day. Semiramis is accused ofhaving been the first to order the emasculation of a troupe of her boyslaves. 

"Whether the first false likeness of men came to the Assyrians throughthe ingenuity of Semiramis; for these wanton wretches with high timberedvoices could not have produced themselves, those smooth cheeks could notreproduce themselves; she gathered their like about her: or, Parthianluxury forbade with its knife, the shadow of down to appear, and fosteredlong that boyish bloom, compelling art-retarded youth to sink to Venus'calling, " Claudianus, Eutrop. I, 339 seq. 

"And last of all, the multitude of eunuchs, ranging in age, from old mento boys, pale and hideous from the twisted deformity of their features;so that, go where one will, seeing groups of mutilated men, he willdetest the memory of Semiramis, that ancient queen who was the first toemasculate young men of tender age; thwarting the intent of Nature, andforcing her from her course. " Ammianus Marcellinus, book xiv, chap. Vi. 

The Old Testament proves that the Hebrew authorities of the time were nostrangers to the abomination, but no mention of eunuchs in Judea itselfis to be found prior to the time of Josiah. Castration was forbidden theJews, Deuteronomy, xxiii, 1, but as this book was probably unknown beforethe time of Josiah, we can only conjecture as to the attitude of thepatriarchs in regard to this subject; we are safe, however, in inferringthat it was hostile. "Periander, son of Cypselus, had sent three hundredyouths of the noblest young men of the Corcyraeans to Alyattes, atSardis; for the purpose of emasculation. " Herodotus, iii, chapter 48. 

"Hermotimus, then, was sprung from these Pedasians; and, of all men weknow, revenged himself in the severest manner for an injury he hadreceived; for, having been captured by an enemy and sold, he waspurchased by one Panionius, a Chian, who gained a livelihood by the mostinfamous practices; for whenever he purchased boys remarkable for theirbeauty, having castrated them, he used to take them to Sardis and Ephesusand sell them for large sums; for with the barbarians, eunuchs are morevalued than others, on account of their perfect fidelity. Panionius, therefore, had castrated many others, as he made his livelihood by thismeans, and among them, this man. 

"Hermotimus, however, was not in every respect unfortunate, for he wentto Sardis, along with other presents for the king, and in process of timewas the most esteemed by Xerxes of all his eunuchs. 

"When the king was preparing to march his Persian army against Athens, Hermotimus was at Sardis, having gone down at that time, upon somebusiness or other, to the Mysian territory which the Chians possess, andis called Atarneus, he there met with Panionius. Having recognized him, he addressed many friendly words to him, first recounting the manyadvantages he had acquired by this means, and secondly, promising him howmany favors he would confer upon him in requital, if he would bring hisfamily and settle there; so that Panionius joyfully accepted the proposaland brought his wife and children. But when Hermotimus got him with hiswhole family into his power, he addressed him as follows:

"'O thou, who, of all mankind, hast gained thy living by the mostinfamous acts, what harm had either I, or any of mine, done to thee, or any of thine, that of a man thou hast made me nothing?

"'Thou didst imagine, surely, that thy machinations would pass unnoticedby the Gods, who, following righteous laws, have enticed thee, who hathcommitted unholy deeds, into my hands, so that thou canst not complain ofthe punishment I shall inflict upon thee. '

"When he had thus upbraided him, his sons being brought into hispresence, Panionius was compelled to castrate his own sons, who were fourin number; and, being compelled, he did it; and after he had finished it, his sons, being compelled, castrated him. Thus did vengeance andHermotimus overtake Panionius. " Herodotus, viii, ch. 105-6. 

Mention of the Galli, the emasculated priests of Cybebe should be made. Emasculation was a necessary first condition of service in her worship. (Catullus, Attys. ) The Latin literature of the silver and bronze agescontains many references to castration. Juvenal and Martial havelavished bitter scorn upon this form of degradation, and Suetonius andStatius inform us that Domitian prohibited the practice, but it is in the"Amoures" attributed to Lucian that we find a passage so closely akin tothe one forming a basis of this note, that it is inserted in extenso:

"Some pushed their cruelty so far as to outrage Nature with thesacrilegious knife, and, after depriving men of their virility, found inthem the height of pleasure. These miserable and unhappy creatures, thatthey may the longer serve the purposes of boys, are stunted in theirmanhood, and remain a doubtful riddle of a double sex, neither preservingthat boyhood in which they were born, nor possessing that manhood whichshould be theirs. The bloom of their youth withers away in a prematureold age: while yet boys, they suddenly become old, without any intervalof manhood. For impure sensuality, the mistress of every vice, devisingone shameless pleasure after another, insensibly plunges intounmentionable debauchery, experienced in every form of brutal lust. " Thejealous Roman husband's furious desire to prevent the consequences of hiswife's incontinence was by no means well served by the use of suchagents; on the contrary, the women themselves profited by thearrangement. By means of these eunuchs, they edited the morals of theirmaids and hampered the sodomitical hankerings, active or otherwise, oftheir husbands: Martial, xii, 54: but when the passions and suspicions ofboth heads of the family were mutually aroused, the eunuchs fanned theminto flame and gained the ascendancy in the home. They even went so faras to marry: Martial, xi, 82, and Juvenal, i, 22. 

In the third century a certain Valesius formed a sect which, followingthe example set by Origen, acted literally upon the text of Matthew, v, 28, 30, and Matthew, xix, 12. Of this sect, Augustine, De Heres. Chap. 37, said: "the Valesians castrate themselves and those who partake oftheir hospitality, thinking that after this manner, they ought to serveGod. " That injustice was done upon the wrong member is very evident, yetin an age so dark, so dominated by austere asceticism, this clean cutperception of the best interests of suffering humanity, is only to berivalled by the French physician in the time of the black plague. He hadobserved that sthenic patients, when bled, died: the superstition andmedical usage of the age prescribed bleeding, and when the fat abbotscame to be bled, he bled them freely and with satisfaction. Justiniandecreed that anyone guilty of performing the operation which deprived anindividual of virility should be subjected to a similar operation, andthis crime was later punished with death. In the sixteenth andseventeenth centuries we encounter another and even viler reason for thispractice: that "the voice of such a person" (one castrated in boyhood)"after arriving at adult age, combines the high range and sweetness ofthe female with the power of the male voice, " had long been known, andItalian singing masters were not slow in putting this hint to practicaluse. The poor sometimes sold their children for this purpose, and thecastrati and soprani are terms well known to the musical historian. 

These artificial voices disgraced the Italian stage until literallydriven from it by public hostility, and the punishment of death was thereward of the individual bold enough to perform such an operation. Thepapal authority excommunicated those guilty of the crime and those uponwhom such an operation had been performed, but received artificialvoices, which were the result of accident, into the Sistine choir. This pretext served the church well and, until the year 1878, whenthe disgrace was wiped out by Pope Leo XIII, the Sistine choir was aneloquent commentary upon the attitude of an institution placed, as itwere, "between love and duty. " It should be recorded that this choir, inits recent visit to the United States, had but one artificial voice, andits owner was the oldest member of the choir. 

Young home-born slaves were bought up by the dealers, castrated, becauseof the increased price they brought when in this condition, and sold forhuge sums: Seneca, Controv. X, chap. 4; and kidnapping was frequentlyresorted to, just as it is in Africa today. 

In Russia there is a sect called the "skoptzi, " whose tenets, in thisrespect, are indicated by their name. This sect is first mentioned inthe person of a certain Adrian, a monk, who came to Russia about theyear 1001. In 1041, l090 to 1096, 1138 to 1147, 1326, they are noticed, and in 1721 to 1724 they are prominent. They call themselves "whitedoves" and are divided into smaller congregations which, in theirallegorical terminology, they call "ships"; the leader of eachcongregation is called the "pilot" and the female leader, the "pilot'smate. " Their tenets provide for two degrees of emasculation: completeand incomplete, and, in the case of the former, he who submitted to theoperation had the "royal seal" affixed to him, this being their name forcomplete emasculation: in the case of the latter, the neophyte hadreached the "Second Degree of Purity. " The operation was performed witha red-hot knife or a hot iron, and this was known as the "baptism byfire. "

In the case of female converts, the breasts were amputated, either with ared-hot knife or a pair of red-hot shears (Kudrin trial, Moscow, 1871;testimony of physicians and examination of the accused) which served thedouble purpose of checking haemorrhage, as would a thermo-cautery, andavoiding infection. Another method consisted in searing the orifice ofthe vagina so that the scar tissue would contract it in such a manner asto effectually prevent the entrance of the male. 

A peculiar attribute of this sect is the character of many of itsmembers: bankers, civil service officials, navy officers, army officersand others of the finest professions. Leroy-Beaulieu, in discussingtheir methods of obtaining converts says: "they prefer boys and youths, whom they strive to convince of the necessity of 'killing the flesh. 'They sometimes succeed so well, that cases are known of boys of fifteenor so resorting to self-mutilation, to save themselves from thetemptations of early manhood. These apostles of purity do not alwaysscruple to have recourse to violence or deceit. They ensnare theirvictims by equivocal forms of speech, and having thus obtained theirconsent virtually upon false pretences, they reveal to the confidingdupes the real meaning of the engagement they have entered into only atthe last moment, when it is too late for them to escape the murderousknife. One evening, two men, one of them young and blooming, the otherold, with sallow and unnaturally smooth face, were conversing, whilesipping their tea, in a house in Moscow. 'Virgins will alone standbefore the throne of the Most High, ' said the elder man. 'He who lookson a woman with desire commits adultery in his heart, and adulterersshall not enter the Kingdom of Heaven. ' 'What then should we sinnersdoe' asked the young man. 'Knowest thou not, ' replied the elder, 'theword of the Lord? If thy right eye leadeth thee into temptation, pluckit out and cast it from thee; if thy right hand leadeth thee intotemptation, cut it off and cast it from thee. What ye must do is to killthe flesh. Ye must become like unto the disembodied angels, and that maybe attained only, through being made white as snow. ' 'And how can we bemade thus white?' further inquired the young man. 'Come and see, ' saidthe old man. 'He took his companion down many stairs, into a cellarresplendent with lights. Some fifteen white robed men and women weregathered there. In a corner was a stove, in which blazed a fire. Aftersome prayers and dances, very like those in use among the Flagellants, the old man announced to his companion: 'now shalt thou learn how sinnersare made white as snow. ' And the young man, before he had time to ask asingle question, was seized and gagged, his eyes were bandaged, he wasstretched out on the ground, and the apostle, with a red-hot knife, stamped him with the 'seal of purity. ' This happened to a peasant, Saltykov by name, and certainly not to him alone. He fainted away underthe operation, and when he came to himself, he heard the voices of hischaste sponsors give him the choice between secrecy and death. "

Catherine II signed the first edict against this sect in 1772, butagitation was more or less constant until the Imperial government beganvigorous prosecutions in 1871, and many were sentenced to hard labor inSiberia. When prosecutions were instituted, large numbers emigrated toRoumania and there took the name of "Lipovans. " Women, especially one ofthe name of Anna Romanovna, have had a great share in the invention anddiffusion of the doctrine. Not infrequently it is the women who, withtheir own hands, transform the men to angels. 

In 1871 their number was estimated to be about 3000, in 1874 theynumbered 5444, including 1465 women, and in 1847, 515 men and 240 womenwere transported to Siberia. The sect still holds its own in Russia. They are millennarians and the messiah will not come for them until theirsect numbers 144, 000. 

Antiquity knew three varieties of eunuch:Castrati: Scrotum and testicles were amputated. Spadones: Testicles were torn out. Thlibiae: Testicles were destroyed by crushing. 

CHAPTER 127. "Such sweetness permeated her voice as she said this, soentrancing was the sound upon the listening air that you would havebelieved the Sirens' harmonies were floating in the breeze. "

Many scholars have drawn attention to the ethereal beauty of thispassage. Probably the finest parallel is to be found in Horace's ode toCalliope. After the invocation to the muse he thinks he hears herplaying:

 "Hark! Or is this but frenzy's pleasing dream? Through groves I seem to stray Of consecrated bay, Where voices mingle with the babbling stream, And whispering breezes play. "

 Sir Theodore Martin's version. 

Another exquisite and illuminating passage occurs in Catullus, 51, givenin Marchena's fourth note. 

CHAPTER 131. "Then she kneaded dust and spittle and, dipping her middlefinger into the mixture, she crossed my forehead with it. "

Since the Fairy Tale Era of the human race, sputum has been employed togive potency to charms and to curses. It was anciently used as anathemaand that use is still in force to this day. Let the incredulous criticspit in some one's face if he doubts my word. 

But sputum had also a place in the Greek and Roman rituals. Trimalchiospits and throws wine under the table when he hears a cock crowingunseasonably. This, in the first century. Any Jew in Jerusalem hearingthe name of Titus mentioned, spits: this in 1903. In the ceremony ofnaming Roman children spittle had its part to play: it was customary forthe nurse to touch the lips and forehead of the child with spittle. TheCatholic priest's ritual, which prescribes that the ears and nostrils ofthe infant or neophyte, as the case may be, shall be touched withspittle, comes, in all probability from Mark, vii, 33, 34, viii, 23, andJohn, ix, 6, which, in turn are probably derived from a classicaloriginal. It should be added that fishermen spit upon their bait beforecasting in their hooks. 

CHAPTER 131. Medio sustulit digito:

There is more than a suggestion in the choice of the middle finger, inthis instance. Among the Romans, the middle finger was known as the"infamous finger. "

 Infami digito et lustralibus ante salivis Expiat, urentes oculos inhibere perita. Persius, Sat. Ii

See also Dio Chrysostom, xxxiii. "Neither, " says Lampridius, Life ofHeliogabalus, "was he given to demand infamies in words when he couldindicate shamelessness with his fingers, " Chapter 10. "With tears in hiseyes, Cestos often complains to me, Mamurianus, of being touched by yourfinger. You need not use your finger, merely: take Cestos all toyourself, if nothing else is wanting in your establishment, "Martial, i, 93

To touch the posteriors lewdly with the finger, that is, the middlefinger put forth and the two adjoining fingers bent down, so that thehand might form a sort of Priapus, was an obscene sign to attractcatamites. That this position of the fingers was an indecent symbol isattested by numerous passages in the classical writers. "He would extendhis hand, bent into an obscene posture, for them to kiss, " Suetonius, Caligula, 56. It may be added that one of that emperor's officersassassinated him for insulting him in that manner. When this finger wasthus applied it signified that the person was ready to sodomise him whomhe touched. The symbol is still used by the lower orders. 

"We are informed by our younger companions that gentlemen given tosodomitical practices are in the habit of frequenting some public place, such as the Pillars of the County Fire Office, Regent St. , and placingtheir hands behind them, raising their fingers in a suggestive mannersimilar to that mentioned by our epigrammatist. Should any gentlemanplace himself near enough to have his person touched by the playfulfingers of the pleasure-seeker, and evince no repugnance, the latterturns around and, after a short conversation, the bargain is struck. Inthis epigram, however, Martial threatens the eye and not the anus. " TheRomans used to point out sodomites and catamites by thus holding out themiddle finger, and so it was used as well in ridicule (or chaff, as wesay) as to denote infamy in the persons who were given to thesepractices. 

"If anyone calls you a catamite, Sextillus, " says Martial, ii, 28, "return the compliment and hold out your middle finger to him. "According to Ramiresius, this custom was still common in the Spain of hisday (1600), and it still persists in Spanish and Italian countries, aswell as in their colonies. This position of the fingers was supposed torepresent the buttocks with a priapus inserted up the fundament; it wascalled "Iliga, " by the Spaniards. From this comes the ancient custom ofsuspending little priapi from boys' necks to avert the evil eye. 

Aristophanes, in the "Clouds, " says:

SOCRATES: First they will help you to be pleasant in company, and toknow what is meant by OEnoplian rhythm and what by the Dactylic. 

STREPSIADES: Of the Dactyl (finger)? I know that quite well. 

SOCRATES: What is it then?

STREPSIADES: Why, 'tis this finger; formerly, when a child, I used thisone. 

(Daktulos means, of course, both Dactyl (name of a metrical foot) andfinger. Strepsiades presents his middle finger with the other fingersand thumb bent under in an indecent gesture meant to suggest the penisand testicles. It was for this reason that the Romans called this fingerthe "unseemly finger. ")

SOCRATES: You are as low minded as you are stupid. 

[See also Suetonius: Tiberius, chapter 68. ]

CHAPTER 138. "OEnothea brought out a leathern dildo. "

This instrument, made from glass, wax, leather, or other suitablematerial such as ivory or the precious metals (Ezekiel xvi, 17), has beenknown from primitive times; and the spread of the cult of Priapus was apotent factor in making the instrument more common in the western world. Numerous Greek authors make mention of it: Aristophanes, Lucian, Herondas, Suidas and others. That it was only too familiar to the Romansis shown by their many references to it: Catullus, Martial, the apostlePaul, Tertullian, and others. 

Aristophanes, Lysistrata: (Lysistrata speaking) "And not so much asthe shadow of a lover! Since the day the Milesians betrayed us, I havenever once caught sight of an eight-inch-long dildo even, to be aleathern consolation to us poor widows. " Her complaint is based upon thefact that all the men were constantly absent upon military duty and theforce of the play lies in her strategic control of a commodity in greatdemand among the male members of society. Quoting again from the sameplay: Calonice: "And why do you summon us, Lysistrata dear? What is itall about?" Lysistrata: "About a big affair. " Calonice: "And is itthick, too'?" Lysistrata: "Indeed it is, great and big too. " Calonice:"And we are not all on the spot!" Lysistrata: "Oh! If it were what youhave in mind, there would never be an absentee. No, no, it concerns athing I have turned about and about, this way and that, for manysleepless nights. " When the plot has been explained, viz. : that thewomen refuse intercourse to their husbands until after peace has beendeclared--Calonice: "But suppose our poor devils of husbands go away andleave us"' Lysistrata: "Then, as Pherecrates says, 'we must flay askinned dog, ' that's all. "

Lucian, Arnoures, says: "but, if it is becoming for men to haveintercourse with men, for the future let women have intercourse withwomen. Come, O new generation, inventor of strange pleasures! as youhave devised new methods to satisfy male lust, grant the same privilegeto women; let them have intercourse with one another like men, girdingthemselves with the infamous instruments of lust, an unholy imitation ofa fruitless union. "

Herondas, Mime vi:

KORITTO | Two women friendsMETRO |A Female Domestic. 

Time, about 300 B. C. 

Scene, Koritto's sitting room. 

KORITTO: (Metro has just come to call) Take a seat, Metro; (to the slavegirl) Get up and get the lady a chair; I have to tell you to doeverything; you're such a fool you never do a thing of your own accord. You're only a stone in the house, you're not a bit like a slave exceptwhen you count up your daily allowance of bread: you count the crumbswhen you do that, though, and whenever the tiniest bit happens to fallupon the floor, the very walls get tired of listening to your grumblingand boiling over with temper, as you do all day long--now, when we wantto use that chair you've found time to dust it off and rub up the polish--you may thank the lady that I don't give you a taste of my hand. 

METRO: You have as hard a time as I do, Koritto, dear--day and nightthese low servants make me gnash my teeth and bark like a dog, just likethey do you. --But I came to see you about--(to the slave girl) get out ofhere, get out of my sight, you trouble maker, you're all ears and tongueand nothing else, all you do is to sit around Koritto--dear, now pleasedon't tell me a fib, who stitched that red dildo of yours?

KORITTO: Metro, where did you see that?

METRO: Why Nossis, the daughter of Erinna, had it three days ago. Oh butit was a beauty!

KORITTO: So Nossis had it, did she? Where did she get it, I wonder?

METRO: I'm afraid you'll say something if I tell you. 

KORITTO: My dear Metro, if anybody hears anything you tell me, fromKoritto's mouth, I hope I go blind. 

METRO: It was given to her by Eubole of Bitas, and she cautioned her notto let a soul hear of it. 

KORITTO: That woman will be my undoing, one of these days; I yielded toher importunity and gave it to her before I had used it myself, Metrodear, but to her it was a godsend--, now she takes it and gives it tosome one who ought not to have it. I bid a long farewell to such afriend as she; let her look out for another friend instead of me. As forNossis, Adrasteia forgive me. I don't want to talk bigger than a ladyshould--I wouldn't give her even a rotten dildo; no, not even if I had athousand!

METRO: Please don't flare up so quickly when you hear somethingunpleasant. A good woman must put up with everything. It's all my faultfor gossiping. My tongue ought to be cut out; honestly it should: but toget back to the question I asked you a moment ago: who stitched thedildo? Tell me if you love me! What makes you laugh when you look atme? What does your coyness mean? Have you never set eyes on me before?Don't fib to me now, Koritto, I beg of you. 

KORITTO: Why do you press me so? Kerdon stitched it. 

METRO: Which Kerdon? Tell me, because there are two Kerdons, one is thatblue-eyed fellow, the neighbor of Myrtaline the daughter of Kylaithis;but he couldn't even stitch a plectron to a lyre--the other one, wholives near the house of Hermodorus, after you have left the street, waspretty good once, but he's too old, now; the late lamented Kylaithis--mayher kinsfolk never forget her--used to patronize him. 

KORITTO: He's neither of those you've mentioned, Metro; this fellow isbald headed and short, he comes from Chios or Erythrai, I think--youwould mistake him for another Prexinos, one fig could not look more likeanother, but just hear him talk, and you'll know that he is Kerdon andnot Prexinos. He does business at home, selling his wares on the slybecause everyone is afraid of the tax gatherers. My dear! He does dosuch beautiful work! You would think that what you see is the handiworkof Athena and not that of Kerdon! Do you know that he had two of themwhen he came here! And when I got a look at them my eyes nearly burstfrom their sockets through desire. Men never get--I hope we are alone--their tools so stiff; and not only that, but their smoothness was assweet as sleep and their little straps were as soft as wool. If you wentlooking for one you would never find another ladies' cobbler clevererthan he!

METRO: Why didn't you buy the other one, too?

KORITTO: What didn't I do, Metro dear'? And what didn't I do to persuadehim'? I kissed him, I patted his bald head, I poured out some sweet winefor him to drink, I fondled him, the only thing I didn't do was to givehim my body. 

METRO: But you should have given him that too, if he asked it. 

KORITTO: Yes, and I would have, but Bitas slave girl commenced grindingin the court, just at the wrong moment; she has reduced our hand millnearly to powder by grinding day and night for fear she might have fourobols to pay for having her own sharpened. 

METRO: But how did he happen to come to your house, Koritto dear? You'lltell me the truth won't you, now?

KORITTO: Artemis the daughter of Kandas directed him to me by pointingout the roof of the tanner's house as a landmark. 

METRO: That Artemis is always discovering something new to help her makecapital out of her skill as a go-between. But anyhow, when you couldn'tbuy them both you should have asked who ordered the other one. 

KORITTO: I begged him to tell me but he swore he wouldn't, that's howmuch he thought of me, Metro dear. 

METRO: You mean that I must go and find Artemis now to learn who theKerdon is--good-bye KORITTO. He (my husband) is hungry by now, so it'stime I was going. 

KORITTO: (To the slave girl) Close the doors, there, chicken keeper, andcount the chickens to see if they're all there; throw them some grain, too, for the chicken thieves will steal them out of one's very lap. 

THE CORDAX. 

A lascivious dance of the old Greek comedy. Any person who performedthis dance except upon the stage was considered drunk or dissolute. That the dance underwent changes for the worse is manifest from therepresentation of it found on a marble tazza in the Vatican (Visconti, Mus. Pio-Clem. Iv, 29), where it is performed by ten figures, fiveFinns and five Bacchanals, but their movements, though extremely livelyand energetic, are not marked by any particular indelicacy. Many ancientauthors and scholiasts have commented upon the looseness and sex appealof this dance. Meursius, Orchest. , article Kordax, has collected themajority of passages in the classical writers, bearing upon this subject, but from this disorderly collection it is impossible to arrive at anydefinite description of the cordax. The article in Coelius Rhodiginus. Var. Lect. Lib. Iv, is conventional. The cordax was probably notunlike the French "chalhut, " danced in the wayside inns, and it has beenpreserved in the Spanish "bolero" and the Neapolitan "tarantella. " Whenthe Romans adopted the Greek customs, they did not neglect the dancesand it is very likely that the Roman Nuptial Dance, which portrayed themost secret actions of marriage had its origin in the Greek cordax. Thecraze for dancing became so menacing under Tiberius that the Senate wascompelled to run the dancers and dancing masters out of Rome but the evilhad become so deep rooted that the very precautions by which society wasto be safeguarded served to inflame the passion for the dance andindulgence became so general and so public that great scandal resulted. Domitian, who was by no means straight laced, found it necessary to expelfrom the Senate those members who danced in public. The people imitatedthe nobles, and, as fast as the dancers were expelled, others from thehighest and lowest ranks of society took their places, and there sooncame to be no distinction, in this matter, between the noblest names ofthe patricians and the vilest rabble from the Suburra. There is nocomparison between the age of Cicero and that of Domitian. "One could doa man no graver injury than to call him a dancer, " says Cicero, ProMurena, and adds: "a man cannot dance unless he is drunk or insane. "

Probably the most realistic description of the cordax, conventional, ofcourse, is to be found in Merejkovski's "Death of the Gods. " The passageoccurs in chapter vi. I have permitted myself the liberty of supplyingthe omissions and euphemisms in Trench's otherwise excellent and spiritedversion of the novel. "At this moment hoarse sounds like the roarings ofsome subterranean monster came from the market square. They were thenotes, now plaintive, now lively, of a hydraulic organ. At the entranceto a showman's travelling booth, a blind Christian slave, for four obolsa day, was pumping up the water which produced this extraordinaryharmony. Agamemnon dragged his companions into the booth, a great tentwith blue awnings sprinkled with silver stars. A lantern lighted ablack-board on which the order of the program was chalked up in Syriacand Greek. It was stifling within, redolent of garlic and lamp oil soot. In addition to the organ, there struck up the wailing of two harshflutes, and an Ethopian, rolling the whites of his eyes, thrummed upon anArab drum. A dancer was skipping and throwing somersaults on atightrope, clapping his hands to the time of the music, and singing apopular song:

 Hue, huc, convenite nunc Spatalocinaedi! Pedem tendite Cursum addite

"This starveling snub-nosed dancer was old, repulsive, and nastily gay. Drops of sweat mixed with paint were trickling from his shaven forehead;his wrinkles, plastered with white lead, looked like the cracks in somewall when rain has washed away the lime. The flutes and organ ceasedwhen he withdrew, and a fifteen-year-old girl ran out upon the stage. She was to perform the celebrated cordax, so passionately adored by themob. The Fathers of the Church called down anathema upon it, the Romanlaws prohibited it, but all in vain. The cordax was danced everywhere, by rich and poor, by senators' wives and by street dancers, just as ithad been before. 

"'What a beautiful girl, ' whispered Agamemnon enthusiastically. Thanksto the fists of his companions, he had reached a place in the front rankof spectators. The slender bronze body of the Nubian was draped onlyabout the hips with an almost airy colorless scarf. Her hair was woundon the top of her head, in close fine curls like those of Nubian woven. Her face was of the severest Egyptian type, recalling that of the Sphinx. 

"She began to dance languidly, carelessly, as if already weary. Aboveher head she swung copper bells, castanets or 'crotals, '--swung themlazily, so that they tinkled very faintly. Gradually her movementsbecame more emphatic, and suddenly under their long lashes, yellow eyesshone out, clear and bright as the eyes of a leopardess. She drew herbody up to her full height and the copper castanets began to tinkle withsuch challenge in their piercing sound that the whole crowd trembled withemotion. Vivid, slender, supple as a serpent, the damsel whirledrapidly, her nostrils dilated, and a strange cry came crooning from herthroat. With each impetuous movement, two dark little breasts held tightby a green silk net, trembled like two ripe fruits in the wind, and theirsharp, thickly painted nipples were like rubies, as they protruded fromthe net. 

"The crowd was beside itself with passion. Agamemnon, nearly mad, washeld back by his companions. Suddenly the girl stopped as if exhausted. A slight shudder ran through her, from her head down the dark limbs toher feet. Deep silence prevailed. The head of the Nubian was thrownback as if in a rigid swoon but above it the crotals still tinkled withan extraordinary languor, a dying vibration, quick and soft as the wingflutterings of a captured butterfly. Her eyes grew dim but in theirinner depths glittered two sparks; the face remained severe, impersonal, but upon the sensuous red lips of that sphinx-like mouth a smiletrembled, faint as the dying sound of the crotals. "

ETEXT EDITOR'S BOOKMARKS:

Double capacity of masseurs and prostitutesEmpress Theodora belonged to this classHigh fortune may rather master us, than we master itLegislation has never proved a success in repressing viceOne could do a man no graver injury than to call him a dancerRussia there is a sect called the skoptziShe is chaste whom no man has solicited--OvidTax on bachelorsWhile we live, let us live