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FOOTNOTES:

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

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

[3] “On the Venereal Disease in the Northern Provinces of European Turkey” in: Russian Compendium for Natural and Medical Science, edited by _Alex. Crichton_, _Jos. Rehmann_, _C. Fr. Burdach_, vol. I. Riga and Leipzig 1815. large 8vo. pp. 230.

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

[5] _Celsus_, De re medica Bk. VI. ch. 18., “Proxima sunt ea, quae ad partes obscoenas pertinent, quarum apud Graecos vocabula et tolerabilius se habent et accepta iam usu sunt, cum omni fere medicorum volumine atque sermone iactentur, apud nos foediora verba, ne consuetudine quidem aliqua verecundius loquentium commendata sunt.”

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

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

[6] Satir. II. 8-13.

[7] _Athenaeus_, Deipnosoph. bk. XIII. ch. 21.—Comp. _Aristotle_, Politics bk. VII. ch. 17.

[8] Bk. XII. Epigr. 43.—Comp. _H. Paldamus_, “Römische Erotik.” Greisswald 1833. large 8vo.

[9] _Priapeia_, Carm. 1.

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

Carm. 41.

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

Carm. 49.

Tu quicunque vides circa tectoria nostra Non nimium casti carmina plena ioci;

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

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

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

also in _Martial_, bk. XII. Epigr. 62. we read:

Qui carbone rudi, putrique creta Scribit carmina, quae legunt cacantes.

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

[10] _Clement of Alexandria_, Paedag. bk. II. ch. 10. ὅσοι δὲ τὴν παραβολὴν διώκουσι, πταίουσι περὶ τὸ κατὰ φύσιν, _σφᾶς αὐτοὺς βλάπτοντες_, κατὰ τὰς παρανόμους συνουσίας.

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

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

[12] _Orpheus_, Hymn. 55.

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

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

_Homer_, Hymn. 9. to Venus:

Κυπρογενῆ Κυθέρειαν ἀείσομαι, _ἥτε βροτοῖσιν μείλιχα δῶρα δίδωσιν_, ἐφ’ ἱμερτῷ δὲ προσώπῳ αἰεὶ μειδιάει, καὶ ἐφ’ ἱμερτὸν φέρει ἄνθος.

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

[13] _Hesiod_, Theogonia, 190-206.

[14] Consult the Poem of _Sappho_ in _Brunck_, Analect. vet. poet. Graec., Vol. I. p. —_Suidas_ under the word Ψιθυριστής (whisperer), as epithet of Venus. _Eustathius_ on Homer, Odyssey, XX., p. 1881. Her attribute was a key to the Heart. _Pindar_, Pyth. IV. 390. Comp. _Ovid_, Fast. IV. 133 sqq.

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

[16] _Herodotus_, Bk. II. ch. 64. Καὶ τὸ μὴ μίσγεσθαι γυναιξὶ, ἐν ἱροῖς, μηδὲ ἀλούτους ἀπὸ γυναικῶν ἐς ἱρὰ ἐσιέναι, οὗτοι εἰσὶ οἱ πρῶτοι θρησκεύσαντες· _οἱ μὲν γὰρ ἄλλοι σχεδὸν πάντες ἄνθρωποι_, πλὴν Αἰγυπτίων καὶ Ἑλλήνων, _μίσγονται ἐν ἱροῖσι_.

(And the practice of not having intercourse with women in temples, and not going into temples unwashed after such intercourse, these practices they were the first to observe as a matter of religion; _for almost all the rest of mankind_, except Egyptians and Greeks, _have sexual intercourse in temples_.) Comp. _Clement of Alexandria_, Stromat. bk. I. p. 361.

[17] Already in his time St. Jerome affirmed: omnem concubitum coniugale esse peccatum, nisi causa procreandi sobolem (that all conjugal coition is a sin, except for the sake of begetting offspring); and _Andr. Beverland_ (de peccato originali—On Original Sin, p. 60.); Ingenitum nefas nil aliud est, quam coeundi ista libido, (Inborn sin is nothing else than the foul craving for coition). With this should be compared the view of _Lycurgus_, which _Plutarch_ cites in his life of him.

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

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

[19] _Homer_, Odyss. Bk. VIII. 362.—_Hesiod_, Theog. 193.—_Strabo_, XIV. 983.—_Tacitus_, Hist. II. 3.—_Pausanias_, VIII. 5. 2.

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

[21] _Herodotus_, Bk. I. ch. 105. _Homer_, Hymn. IX. 1. _Ruhnken_, Epist. crit. I. p. 51. _Heyne_, Antiquarische Aufs. I. p. 135.

[22] Hence the Father _Ephraim Syrus_ (Hymn in Opp. Vol. II. p. 457. _Gesenius_, “Kommentar. zum Jesaias,” (Commentary on Isaiah), Pt. II. p. 540. Ephraim lived 379 A. D.):—It is Venus that led astray her followers, the Ishmaelites. Into our land also she came, how most abundantly do the sons of Hagar honour her.

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

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

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

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

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

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

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

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

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

[30] De Dea Syra, ch. 6.

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

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

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

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

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

[36] According to _Tacitus_, Histor. II. 2., Under no circumstances must blood flow on the altars of the Paphian goddess.

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

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

[39] _Herodotus_, bk. IV. ch. 172.—_Pomponius Mela_, bk. I. ch. 8. § 35.

[40] _Diodorus Siculus_, bk. V. ch. 18.

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

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

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

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

[45] _Linschotten_, “Orientalische Schiffahrt,” (Oriental Voyage), Pt. I. ch. 33.

[46] _Orpheus_, Argonaut. 422.—_Lucian_, De Saltat. ch. 27., Dialog. Deorum, 2.

[47] _Strabo_, XI. p. 495.

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

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

[50] _Pausanias_, bk. III. 23., VI. 25., VIII. 32., IX. 16.—_Plato_, Sympos.—_Xenophon_, Sympos. ch. 8.

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

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

[53] Remarkably enough some would derive the name _Bordeaux_ (_Bordel_) from the French _bord_ and _eau_, because the houses of ill-fame were almost always to be found on the bank of the river or in bagnios! _Parent-Duchatelet_, “Die Sittenverderbniss in der Stadt Paris,” (The Corruption of Morals in the City of Paris), Vol. I. p. 125.

[54] _Strabo_, XIV. 683.

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

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

[57] Bk. XIV. p. 657.

[58] Bk. II. ch. 27.

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

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

[61] _Strabo_, Bk. XII. p. 557.

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

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

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

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

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

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

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

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

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

[71] _Anquetil_, Voyage, p. 139., “Le Lingam, c’est à-dire, les parties naturelles de l’homme réunies à celles de la femme,” (The Lingam, that is to say, the natural parts of the man joined to those of the woman). Comp. _Roger_, “Neu eröffnetes Indisches Heidenthum,” (Paganism of India newly Revealed). Nürnberg 1863. 8vo., II. 2.

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

[73] _Strabo_, Geogr. pp. 1027, 1037. μηδὲ γὰρ νόσους εἶναι πολλὰς διὰ τὴν λιτότητα τῆς διαίτης καὶ τὴν ἀοινίαν. (nor yet are their diseases many, owing to their plainness of living and abstinence from wine). Comp. _Ctesias_, Indic. 15. _Lucian_, Macrob. ch. 4. _Diodorus Siculus_, Bk. II. ch. 40. _Pliny_, Histor. Nat. Bk. XVII. ch. 2.

[74] _Sprengel’s_ “Neue Beiträge zur Völkerkunde,” (New Contributions to Ethnology), Bk. VII. p. 76.

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

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

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

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

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

[80] According to _Herodotus_, bk. II. 51., the Greeks borrowed the Phallic ritual under the form of the Hermae (pillars of Hermes) from the Pelasgians, by which name according to _Böttiger_, “Kunstmythologie,” (Mythology of Art), p. 213, Phoenicians should be understood. Comp. _Cicero_, De Nat. Deorum bk. III. ch. 22., and _Creuzer’s_ note on the passage.

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

[82] Comp. _Pausanias_, Descriptio Graeciae bk. I. ch. 2.

[83] I. ch. p. 528.; perhaps following _Posidonius_, “De heroibus et daemonibus,” (Of heroes and demigods)? comp. p. 391. But _Servius_ on Virgil, Georgics IV. 111., also has this legend. _Suidas_, under the word πρίαπος. _Scioppius_, who likewise relates it in his edition of the Priapeia, adds: fuit autem morbus ille quem hodie _Gallicum vocamus_, (but it was the disease which _we nowadays call the French disease_—Siphylis).

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

[85] Juno was not merely the Patron goddess of the birth-hour, but also of fornication. Comp. _Dousa_, Praecidan. pro Tibullo, ch. 18.—Politian, Miscell. ch. 89. Hence also “filles de joies” used to swear by Juno, as we see from Tibullus, Bk. III. Eleg. 4.,

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

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

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

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

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

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

[88] Similarly we read in the distich _Antipater_, Antholog. Graec. bk. II. Tit. 5. No. 3.:

_Ἑστηκὸς_ τὸ Κίμωνος ἰδὼν _πέος_, εἶφ’ ὁ Πρίηπος, Οἴμοι, ὑπὸ θνητοῦ λείπομαι ἀθάνατος.

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

[89] In the Codex Coburgensis the Priapeia begin with the following words: P. Virgilii Maronis Mantuani poetae clarissimi Priapi carmen incipit feliciter, (the Song of Priapus by Publius Virgilius Maro, of Mantua, the renowned poet, begins happily). Comp. _Bruckhusius_ Notes to Tibullus bk. IV. Eleg. 14. At any rate the majority of the poems belong to the golden age of Roman literature. For readers of the old poets it may perhaps not be out of place here to remark that _Priapus_ as _Cultor Hortorum_ (Patron of Gardens) is not unfrequently mentioned with an equivocal meaning, if indeed he has not come into the garden entirely through misunderstanding. So we read in Priapeia, Ode 4.,

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

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

Thyrsumque pangant hortulo in Cupidinis,

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

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

[91] _Strabo_, bk. XIII. 588.

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

[93] _Creuzer_, Symbolik, Bk. II. p. 85.—_de Wette_, Archäologie, § 233 k.—_Wiener_, Biblisches Realwörterbuch. 2nd. ed. Leipzig 1833., Vol. I. p. 139. Article, _Baal_; and p. 260. Article, _Chamos_.

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

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

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

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

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

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

[100] “Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.” _St. Paul_, 1st. Epistle to Corinthians, Ch. 10. v. 8. μέμνησθε γὰρ τὰς τέσσαρας καὶ εἴκοσι χιλιάδας _δὶα πορνείαν_ ἀπωσμένας, (for remember the four and twenty thousand that were rejected for fornication).

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

[102] Ch. 2. v. 14. Comp. _Areth._ Commentar. in Apocalips. ch. 2. _Isidor._ Pel. bk. III. ep. 150. _Suidas_ under word προφητεία, (prophecy).

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

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

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

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

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

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

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

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

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

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

[113] _Proverbs_, Ch. 7. vv. 6-27. Compare _Genesis_, Ch. 38. v. 14.—_Ezekiel_, Ch. 25.

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

[115] _Richter_, XVI. 1.—1 _Kings_, Ch. 3. 16.—_Proverbs_, Ch. 2. 16., Ch. 5. 3., Ch. 7. 10., Ch. 23. 27.—_Amos_, Ch. 2. 7., Ch. 7. 17.—_Baruch_, Ch. 6. 43. Comp. _Grotius_, “Ad Matthaei Evangelium,” (Commentary on St. Matthew), V. 3. 4.—_Hartmann_, “Die Hebräerin am Putztisch und als Braut,” (The Hebrew woman at the Toilette table and as Bride), Amsterdam 1809. Pt. II. pp. 493 sqq.

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

[117] _Philo_, De special. legg., Works ed. Mangeyn, Vol. II. p. 301. _Clement of Alexandria_, Stromat. III. quotes from _Xanthus_: μίγνυντο δὲ, φήσιν, οἱ Μάγοι μητράσι, καὶ θυγατράσι, καὶ ἀδελφαῖς μίγνυσθαι θεμιτὸν εἶναι, (Now the Magi, he says, used to have intercourse with mothers, and held it lawful to do so with daughters and with sisters). Comp. the same author’s Recognit., bk. IX. ch. 20.—_Sextus Empiricus_, Pyrrh. hypot. bk. III. 24.—_Origen_, Contra Celsum, bk. V. p. 248.—_Jerome_, Contra Jovian. bk. II.—_Cyril_, Adv. Julian. bk. IV.—_Sophocles_, Oedipus Tyrannus 1375 and 452.

[118] _Euripides,_ Andromaché, 174.

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

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

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

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

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

[122] _Athenaeus_, Deipnos. bk. XIII. p. 374.

[123] In the time of _Xenarchus_ immorality with married women was particularly universal. _Athenaeus_, XIII. p. 569.

[124] _Athenaeus_, Deipnosoph. bk. XIII. p. 569., καὶ Φιλήμων δ’ ἐν Ἀδελφοῖς προιστορῶν, ὅτι πρῶτος Σόλων, διὰ τὴν τῶν νέων ἀκμὴν, ἔστησεν ἐπὶ οἰκημάτων γύναια πριάμενος· καθὰ καὶ Νίκανδρος ὁ Κολοφώνιος ἱστορεῖ ἐν τρίτῳ Κολοφωνιακῶν, φάσκων αὐτὸν καὶ Πανδήμου Ἀφροδίτης ἱερὸν πρῶτον ἱδρύσασθαι ἀφ’ ὧν ἠργυρίσαντο αἱ προστᾶσαι τῶν οἰκημάτων· ἄλλ’ ὅ γε Φιλήμων οὕτως φησί·

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

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

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

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

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

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

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

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

[130] _Lysias_, Orat. I. in Theomnestum.

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

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

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

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

[135] _Pollux_, Onomast. IX. 59., οὔ φησιν εἶναι τῶν ἑταιρῶν τὰς μέσας _Στατηριαίας_. (he denies that of the hetaerae the middling ones were _the Stater-girls_).

[136] _Athenaeus_, XII. p. 547., states it of the Peripatetic philosopher _Lycon_: καὶ πόσον ἑκάστη τῶν ἑταιρουσῶν ἐπράττετο μίσθωμα, (and how much pay each of the hetaerae-girls charged).

[137] _Athenaeus_, Deipnos. bk. XIII. chs. 44, 45.

[138] _Horace_, Epist. I. 17. 36.—_Aulus Gellius_, Noct. Attic. bk. I. ch. 8. Comp. above p. 63. note 1.

[139] _Aeschines_, Orat. in Timarch. p. 134. ed. Reisk., Ἀποθαυμάζει γὰρ, εἰ μὴ πάντες μέμνησθ’, _ὅτι καθ’ ἕκαστον ἐνιαυτὸν ἡ βουλὴ πωλεῖ τὸ πορνικὸν τέλος_· καὶ τοὺς πριαμένους τὸ τέλος τοῦτο οὐκ εἰκάζειν, ἀλλ’ ἀκριβῶς εἰδέναι τοὺς ταύτῃ χρωμένους τῇ ἐργασίᾳ· ὁπότε οὖν δὴ τετόλμηκα ἀντιγράψασθαι, πεπορνευμένῳ Τιμάρχῳ μὴ ἐξεῖναι δημηγορεῖν, ἀπαιτεῖν φησὶ τὴν πρᾶξιν αὐτὴν οὐκ αἰτίαν κατηγόρου, ἀλλὰ μαρτυρίαν _τελώνου_ τοῦ παρὰ Τιμάρχου _τοῦτο ἐκλέξαντος τὸ τέλος_· ἀλλὰ τοὺς τόπους ἐπερωτήσει ὅπου ἐκαθέζετο, καὶ τοὺς τελώνας, εἰ πώποτε παρ’ αὐτοῦ _πορνικὸν τέλος_ εἰλήφασιν. (He expresses extreme surprise, though possibly you don’t all remember, at the fact that _every year the senate sells the lease of the prostitution-tax_; and that the purchasers do not conjecture, but know precisely, those who practise this calling. So when I have the audacity to counter-plead, that Timarchus as having exercised the trade of prostitution is not competent to address the people, he does not deny the fact charged against his client by the accuser, but says, ‘I demand the evidence of any _tax-collector who collected this tax_ from Timarchus.’ ... but he will cross-examine as to the localities where he was established in the business, and will question the collectors as to whether they have ever levied prostitution-tax upon him).

This passage shows at the same time in the clearest way that _Schneider_ is wrong, when in his Lexicon he explains πορνοτελώνης, occurring in _Pollux_. Onomast. VII. 202., IX. 29., as meaning a privileged or licenced whore-master, paying a duty to the magistrates on his trade. Besides, anything like a sanitary police supervision on the part of the Agoranomi at this period is of course out of the question. For the word ἀσφαλῶς (safely) in the fragment of _Eubulus_, (Athenaeus bk. XIII. p. 568), where it is said of the brothel-girls:

παρ’ ὧν βεβαίως _ἀσφαλῶς_ τ’ ἔξεστί σοι μικροῦ πριάσθαι κέρματος τὴν ἡδονήν

(from whom surely and _safely_ you may buy your pleasure for a small coin), admits of an easy explanation, if we consider that these common women are contrasted here not with the hetaerae but with the free women of the city, illicit intercourse with whom was always dangerous for the voluptuary, being punished as rape or adultery. The most telling proof is afforded by the passage of _Diogenes Laertius_, bk. VI. ch. 4., where he says: “When _Antisthenes_ saw a man accused of adultery, he said to him, Unhappy man, what serious risk you might have avoided for an obol! (ὦ δυστυχὴς, πηλίκον κίνδυνον ὀβολοῦ διαφυγεῖν εδύνασο). Also the passage of _Xenarchus_, (Athenaeus, bk. XIII. p. 569.), is pertinent, where it is said, καὶ τῶν δ’ ἑκάστην ἐστὶν ἀδεῶς, εὐτελῶς, (and of the women each can be enjoyed without fear, cheaply). Hence too the verses of _Menander_ (Lucian, Amor. 33.) should read,

καὶ φαρμακεῖαι, καὶ νόσων χαλεπωτάτη φθόνος, μεθ’ οὗ ζῇ πάντα τὸν βίον γυνὴ

(and medicines, and hardest of diseases—envy, wherewith a woman dwells all her life long) and not, as the received text has it,

καὶ φαρμακεῖα, καὶ νόσοι· χαλεπώτατος φθόνος.

(and medicine, and disease; hardest is envy).

[140] Comp. above p. 70. note 2. _Harpocration_, Lexicon X. rhetor.—_Eustathius_, Comment. on Homer’s Iliad XIX. 282., p. 1185., Quod auro gaudeat Venus, de qua est in fabula, ille quoque manifestum facit, qui tradit: Solonem Veneris vulgaris templum dedicasse e mulierum quaestu, quas coemtas prostituerat in cellis, in adolescentum gratiam, (That Venus, of whom is question in the tale, rejoices in gold, is manifest from the historian who relates, how Solon dedicated a temple of the Common (Pandemian) Venus from the gains of the women that he had bought and established in chambers as prostitutes, to gratify the young men). Comp. _Boeckh_, Corp. Inscript. I. p. 470.

[141] How clean and neat they were can be gathered from the fact that a certain Phanostrata got the _sobriquet_ of Phtheiropyle (doorlouser), ἐπειδήπερ ἐπὶ τῆς θύρας ἑστῶσα ἐφθειρίζετο, (because she used to stand at the door and pick the lice off her).

[142] _Athenaeus_, Deipnos. bk. XIII. ch. 37. Comp. _Palmerius_, Exercitat. p. 523.

[143] _Athenaeus_, Deipnos. bk. XIII. ch. 27.—_Suidas_, s. v. χαμαιτύπη· ἡ πόρνη, ἀπὸ τοῦ χαμαὶ κειμένη ὀχεύεσθαι, (under the word χαμαιτύπη: harlot, from her copulating lying on the ground).

[144] Here they reckoned “Money for house-room”, ἐνοίκιον for στεγανόμιον (Pollux, Onomast. I. 75.), the same in fact as the _pretium mansionis_ (price of house-room) of the Romans in their inns. Comp. _Casaubon_, on Athenaeus I. ch. 14.

[145] _Bergler_, on Alciphron VI. p. 25.

[146] _Zell_, “Ferienschriften,” (Holiday Papers), First Series. Freiburg 1826. No. 1., “Die Wirthshäuser der Alten,” (Inns of the Ancients), pp. 3-53.

[147] _Athenaeus_, Deipnosoph. bk. XIII. p. 567., Σὺ δὲ ὦ Σοφιστὰ, ἐν τοῖς καπηλείοις συναναφύρῃ οὐ μετὰ ἑταίρων, ἀλλὰ μετὰ ἑταιρῶν, _μαστροπευούσας_ περὶ ταυτὸν οὐκ ὀλίγας ἔχων. (But you, Sophist, wallow in the inns not with companions but with female-companions (hetaerae), keeping a host of women _pandaring_ for your pleasure).

[148] Lysistrat. 467.

[149] _Athenaeus_, Deipnos. bk. XIII. p. 567.

[150] Areopagit. p. 350. ed. Wolf.—_Athenaeus_, Deipnos. bk. XIII. p. 567., ἐν καπηλείῳ δὲ φαγεῖν ἢ πινεῖν οὐδεὶς οὐδ’ ἂν οἰκέτης ἐτόλμησεν. (But no one, not even a servant, would have dared to eat or drink in an inn).

[151] This can best be seen from the Speech of _Demosthenes_, In Neaeram. ed. H. Wolf. Bâle 1572. fol., p. 519., where we read as follows in the Latin translation: Iam peregrinam esse Neaeram, id vobis ab ipso primordio demonstrabo. Septem puellas ab ipsa infantia emit Nicareta, Charisii Elei liberta, Hippiae coqui eius uxor, gnara et perita perspiciendae venustae parvulorum naturae et eos sollerter educandi instituendique scia, ut quae artem eam exerceret, atque ex ea re victum collegisset, filiarum autem eas nomine compellavit, ut quam maximas ab iis, qui earum consuetudinem, tanquam ingenuarum appetebant, mercedes exigeret, posteaquam autem florem aetatis earum magno cum quaestu prostituit: uno, ut dicam, fasce, corpora etiam earum, cum septem essent, vendidit: Antiae, Stratolae, Aristoclae, Metanirae, Philae, Isthmiadis et Neaerae. Quam igitur unusquisque earum emerit, et ut ab iis qui eos a Nicareta emerant, libertate donatae sint. (That Neaera was a foreigner by birth, I will make it my first business to prove. Seven girls were bought in earliest childhood by Nicareta, freed-woman of Charisius of Elis, wife of his cook Nicias,—a knowing woman, astute at noting the promise of beauty in children and skilful in their clever upbringing and instruction, as might be expected of one who practised that art as a profession and had made her living thereby. Her daughters however she called them, that she might demand the greater fees from such as sought to enjoy their favours, as being free-born maidens. Then when they had reached the flower of their age, she prostituted them with great profit to herself, selling their persons, seven as they were, in one bundle, so to express it,—whose names were Antia, Stratole, Aristoclea, Metanira, Phile, Isthmias, and Neaera. Thus each of them found a purchaser, and on such conditions that they were presented with their freedom by the lovers who had bought them from Nicareta).

[152] Comp. the list, compiled chiefly from Athenaeus, of the most renowned hetaerae in _Musonius Philosophus_, “De luxu Graecorum” ch. XII. in _Gronovius’_ Thesaurus Antiq. Graecor. vol. VIII. pp. 2516 sqq.

[153] _Athenaeus_, Deipnos. bk. XIII. p. 577. μεταβάλλουσαι γὰρ τοιαῦται εἰς τὸ σῶφρον, τῶν ἐπὶ τούτῳ σεμνυνομένων εἰσὶ βελτίους. (For women of this class when they change and adopt an honest life, are of better character than those who pride themselves on this account).

[154] _Athenaeus_, Deipnos. bk. XIII. p. 569., Καὶ Ἀσπασία δὲ ἡ Σωκρατικὴ ἐνεπορεύετο πλήθη καλῶν γυναικῶν καὶ ἐπλήθυνεν ἀπὸ τῶν ταύτης ἑταιρίδων ἡ Ἑλλὰς. (And Aspasia too, the preceptress of Socrates, used to import multitudes of handsome women, and Greece was filled with her hetaerae). Even the King of the Sidonians, _Strato_, had his wants supplied from there. _Athenaeus_, bk. XII. P. 531.

[155] _Hesychius_, s. v. _πέζας μοίχους_· οὕτως ἐκάλουν τὰς μισθαρνούσας ἑταίρας χωρὶς ὀργάνου. (under the expression πέζας μοίχους,—common, prose fornicators: this was the name given to hetaerae who were prostitutes without playing any instrument). Comp. _Photius_, Lexicon, under same word.—_Procopius_ Anecdot. p. 41.—_Cuperi_ Observat. I. 16. p. 116.—_Casaubon_, on Sueton. Nero. ch. 27.

[156] _Athenaeus_, Deipnos., bk. XIII. p. 582.

[157] Chares took flute-players, singing-girls and πέζαι ἑταίραι with him, according to _Athenaeus_, Deipnos., bk. XII. p. 532.

[158] _Athenaeus_, Deipnos., bk. XIII. p. 573. When Darius was marching to take the field against Alexander, he had 350 παλλακὰς (concubines) in his train (_Athenaeus_, XIII. p. 557.), of whom 329 understood music. (ibid. p. 608).

[159] “Vermischte Schriften,” (Miscellaneous Writings), Vol. IV. pp. 311 sqq.

[160] _Athenaeus_, Deipnos., bk. XII. p. 533. Θεμιστοκλῆς δ’, οὔπω Ἀθηναίων μεθυσκομένων, _οὐδ’ ἑταίραις χρωμένων_, ἐκφανῶς τέθριππον ζεύξας ἑταιρίδων κ. τ. λ. (But Themistocles, at a period when Athenians were not yet in the habit of getting drunk, _nor frequenting harlots_, openly put in harness a four-horse team of hetaerae, etc.).

[161] _Athenaeus_, Deipnos., bk. XII. p. 532.

[162] Comp. Bernhardy, “Grundiss der Griechischen Literatur,” (First Sketch of Greek Literature), Pt. I. p. 40.

[163] Hetaerae were bound by law to wear gay, party-coloured clothes, _Suidas_, s. v. ἑταιρῶν ἄνθινον. Νόμος Ἀθήνησι, τὰς ἑταίρας ἄνθινα φέρειν· (under the expression ἑταιρῶν ἄνθινον—flowered robe of hetaerae: it was a law at Athens that the hetaerae must wear flowered robes); at Locri Zaleucus prescribed the same costume, _Suidas_, s.