[376] Herodian, Historiarum Libri Octo, edit. Th. Guil. Irmisch. Leipzig 1780. 8vo., Vol. II. Bk. IV. ch. 12.: εἰς τοῦτον οὖν, ὡς μηδὲ στρατιωτικὸν, μηδὲ γενναῖον, δημοσίᾳ πολλάκις ἀπέσκωπτε, καὶ μέχρις αἰσχρᾶς βλασφημίας· ἐπεὶ γὰρ ἤκουεν αὐτὸν καὶ διαίτη ἐλευθερίῳ χρώμενον, καὶ τὰ φαῦλα καὶ ἀπεῤῥιμμένα τῶν ἐδεσμάτων καὶ ποτῶν μυσαττόμενον, οἷς, ὡς στρατιωτικὸς δὴ, ὁ Ἀντωνῖνος ἔχαιρε, χλαμύδιον ἤ τινα ἄλλην ἐσθῆτα ἀμφιεσάμενον ἀστειοτέραν, εἰς ἀνανδρίαν καὶ θήλειαν νόσον διέβαλλεν, ἀεί τε ἀποκτενεῖν ἠπειλει· ἅπερ οὐ φέρων ὁ Μακρῖνος, πάνυ ἤσχαλλε· συνέβη δέ τι καὶ τοιοῦτον κ. τ. λ. for translation see text. A somewhat similar circumstance is given in Livy, Hist. XXXIX. ch. 42.
[377] Aeschines, Orat. in Timarch. edit. Reiske, p. 139. μὴ Δημοσθένην καλουμενον, ἀλλὰ Βάταλον,—p. 142. ἐπεὶ καὶ περὶ τῆς Δημοσθένους ἐπωνυμίας, οὐ κακῶς ὑπὸ τῆς φήμης, ἀλλ’ οὐχ ὑπὸ τῆς τίτθης, Βάταλος προσαγορεύεται, ἐξ ἀνανδρίας τινὸς καὶ κιναιδεῖας ἐνεγκάμενος τοῦνομα· εἰ γάρ τις σου τὰ κομψὰ ταῦτα χλανίσκια περιελόμενος, καὶ τοὺς μαλακοὺς χιτωνίσκους, ἐν οἷς τοὺς κατὰ τῶν φίλων λόγους γράφεις, περιενέγκας δοίη εἰς τὰς χεῖρας τῶν δικαστῶν, οἴομαι ἂν αὐτοὺς, εἴ τις μὴ προειπὼν τοῦτο ποιήσειεν, ἀπορῆσαι, εἴ τε ἀνδρὸς, εἴ τε γυναικὸς εἰλήφασιν ἐσθῆτα. (called not Demosthenes, but Batalus, i.e. Pathic.—Now with regard to Demosthenes’ surname, he is excellently called by common report, though not by his nurse, Batalus—Pathic, having got the name from a certain unmanliness and cinaedism. For if a man should strip you of these elegant robes you wear and your womanish tunics, clad in which you indite your speeches against your friends, and bring them up and put them in the hands of the jurymen, I suppose, if he should do so without any previous explanation, the latter would be quite unable to tell whether it were a man’s or a woman’s clothes they had got hold of.)—a passage which affords the best commentary to what is stated in the text both here and on previous pages.
[378] Bk. III. ch. 55: Σχολή τις ἦν αὕτη κακοεργίας πᾶσιν ἀκολάστοις, πολλῇ τε ῥαστώνῃ διεφθορόσι τὸ σῶμα· γύννιδες γοῦν τινες ἄνδρες οὐκ ἄνδρες, τὸ σεμνὸν τῆς φύσεως ἀπαρνησάμενοι, θηλείᾳ νόσῳ τὴν δαίμονα ἱλεοῦντο· γυναικῶν τ’ αὖ παράνομοι ὁμιλίαι, κλεψιγαμοί θ’ ὁμιλίαι, ἄῤῥητοί τε καὶ ἐπίῤῥητοι πράξεις, ὡς ἐν ἀνόμῳ καὶ ἀποστάτῃ χώρῳ κατὰ τόνδε τὸν νεὼν ἐπεχειροῦντο· ἔφορός τε οὐδεὶς ἦν τῶν πραττομένων, τῷ μηδένα σεμνῶν ἀνδρῶν αὐτόθι τολμᾶν παρίεναι. for translation see text. As to this Temple of Venus compare Zosimus, Histor., bk. I., Etymolog. Magnum, under word ’Aphaka; Suidas, under word Χριστόδωρος; Selden, Syntagm. de Diis Syris, II.
[379] Zonaras, Lexicon. edit. Tittmann. Leipzig 1808. 4to. p. 457.
[380] Eustathius, Commentar. in Homer., Iliad 1680. 44., Stark cites merely the figures. We can clearly see the meaning of γύννιδες in the following passage of Clement of Alexandria, Paedag., bk. III. ch. 3. p. 227, τί τοίνυν οὐκ ἂν ἐπιτηδεύσειαν αἱ γυναῖκες, αἱ εἰς μαχλοσύνην σπεύδουσαι, τοιαῦτα τολμῶσιν ἐνοποριζόμεναι τοῖς ἀνδράσιν; μᾶλλον δὲ οὐκ ἄνδρας βατάλους δὲ καὶ γύννιδας καλεῖν τούτους χρή· ὧν καὶ αἱ φωναὶ τεθρυμμέναι καὶ ἡ ἐσθὴς τεθηλυμμένη ἁφῇ καὶ βαφῇ· δῆλοι δὲ οἱ τοιοῦτοι ἐλεγχόμενοι τὸν τρόπον ἔξωθεν ἀμπεχόνῃ, ὑποδέσει, σχήματι, βαδίσματι, κουρᾷ, βλέμματι. Ἀπὸ ὁράσεως γὰρ ἐπιγνωσθήσετο ἀνὴρ, ἡ Γραφὴ λέγει κ. τ. λ. (What then would not women practise, such women as run into wantonness, rivalling the men that dare such abominations? but these men ought we not rather to call batali (cinaedi) and womanish fellows? whose voices are broken languishingly and their dress fashioned like women’s in texture and colour. Now such-like men are clearly manifest in outward appearance for what they are by their show, and their foot-gear, by their bearing, and walk, and hair, and glance. For by the eyes shall a man be known, says the Scripture, etc.). The word batalos meaning cinaedus is found also in Aeschines, In Timarch., p. 139, 163, 142. De legatione falsa, p. 273. Harpocration under the word, conjectured that the Cinaedi were called for the same reason that e. g. Eupolis ὁ πρωκτός (the wide-bottomed) was called βάταλος; and Plutarch also, Vita Demosth. 4 Schol. Aeschin. p. 742., Etymolog. Magnum, 190. 20., agrees in same idea. Comp. Schäfer, Apparat. Crit. ad Demosthen., I. 875. Moreover this was the nickname of Demosthenes (De Corona 288. 18.). At any rate this passage of Clement of Alexandria tells in favour of the possibility of recognizing Pathics by their exterior!
[381] Eusebii Pamphili Ecclesiasticae historiae libri decem; eiusdem de vita imp. Constantini libri IV. Quibus subiicitur Oratio Constantini ad Sanctos et Panegyricus Eusebii. Henricus Valesius graecum textum collatis IV. MSS. Codicibus emendavit, Latine vertit et Adnotationibus illustravit. Iuxta exemplar quod antea Parisiis excudebat Antonius Vitré, nunc vero verbo tenus et correctius edebant Moguntiae Christian Gerlach et Simon Beckenstein. MDCLXXII. fol. (Eusebius Pamphili, Ecclesiastical Histories, X books; also the same author’s Life of the Emperor Constantine, IV books. Together with Constantine, “Ad Sanctos”, and the Panegyric of Eusebius. Greek text emended by the collation of four MSS, a Latin translation provided and illustrative notes added, by Henricus Valesius. Based on the edition first printed at Paris by Antonius Vitré, now re-edited unexpurgated and corrected by Christian Gerlach and Simon Beckenstein at Maintz. 1672. fol.)
[382] Synesii Episcopi Cyrenes Opera quae extant omnia, interprete Dionysio Petavio—codicum fide recensita ac notis illustrata et eodem modo omnia secunda hac editione multo accuratiora et uberiora prodeunt. Lutetiae Parisiorum 1633. fol. p. 25. A. Ὡς Ὅμηρός φησι τοὺς θεοὺς Ἀνθρώπων ὕβριν τε καὶ εὐνομίαν ἐφέποντες Σκύθας δὲ τούτους, Ἡρόδοτός τέ φησι, καὶ ἡμεῖς ὁρῶμεν, κατεχομένους ἅπαντας ὑπὸ νόσον θηλείας· οὗτοι γάρ εἰσιν, ἀφ’ ὧν οἱ πανταχοῦ δοῦλοι κ. τ. λ. Synesius Bishop of Cyrené, Complete Works so far as Extant. edit. Dionysius Petavius; text revised and compared with MSS., and illustrated with explanatory notes; the whole re-issued in a more accurate and fuller form in this Second Edition. Paris 1633. fol., p. 25. A., “As Homer—Odyssey XVII. 487—says of the gods, visiting the insolence and good government of men; but these Scythians Herodotus declares, and we see the fact for ourselves, to be all fallen under the feminine disease; and it is they from whom come as a rule the slaves, etc.” The word θηλείας in the edition mentioned stands in text; and in the margin as γρ. δειλίας.
[383] Pyrrh. Hypotyp., bk. III. ch. 199., Νενόμισται τὸ τῆς ἀῤῥενομιξίας παρὰ Γερμανοῖς ὥς φασιν οὐκ αἰσχρὸν ἀλλ’ ὡς ἕν τι τῶν συνηθῶν (But the practice of intercourse with males is not among the Germans, so they say, reckoned a shameful thing, but as one of the customary acts)—Aristotle, Polit. II. 6. 6., Strabo, Geogr., IV. 199. Diodorus, Bibl. V. 32. Athenaeus, Deipn., p. 603 a., relate the same thing of the Celts. Quintilian who lived about 42 after Christ, directly denies the fact, it is true: Declam. 3, Nihil tale novere Germani et sanctius vivitur ad Oceanum. Non sit mihi forsitan quaerendum aversis auribus saeculi huius in tantum vitia regnare, ut obscoenis cupiditatibus natura cesserit, ut pollutis in femineam usque patientiam maribus incurrat iam libido in sexum suum, finem tamen aliquem sibi vitia ipsa exceperunt, ultimumque adhuc huius flagitii crimen fuit corrupisse futurum virum. Hoc vero cuius est dementiae? In concubinatum iuniores leguntur, et in muliebrem patientiam vocatur fortasse iam maritus. (The Germans know no such practice; for life is purer near the Ocean. Would it were possible to shut my ears to the fact that Vice in this age prevails to such a degree that Nature has had to yield to foul lusts, that men corrupted even to the length of suffering themselves to be treated as women are filled with lust towards their own sex; yet vice itself set some limit to its own excesses, and the last extremity of this lewdness was to have ruined one that might have grown into a man. But what a height of insanity is here! Young men are chosen as mistresses, and a man is called upon to endure the treatment proper to a woman.) Who can fail to see that in this passage the words feminea patientia, muliebris patientia, are given as a translation of νοῦσος θήλεια?
[384] Cohortatio ad Gentes, edit. Potter. Oxford 1715., Vol. I. p. 20., Πολλὰ κἀγαθὰ γένοιτο τῷ τῶν Σκυθῶν βασιλεῖ, ὅστις ποτὲ ἦν· οὗτος τὸν πολίτην τὸν ἑαυτοῦ, τὸν παρὰ Κυζικηνοῖς μητρὸς τῶν θεῶν τελετὴν ἀπομιμούμενον παρὰ Σκύθαις, τύμπανόν τε ἐπικτυποῦντα, καὶ κύμβαλον ἐπηχοῦντα τοῦ τραχήλου, οἷα τινὰ Μηναγύρτην ἐξηρημένον, κατετόξευσεν, ὡς ἄνανδρον αὐτόν τε παρὰ Ἕλλησι γεγενημένον, καὶ τῆς θηλείας τοῖς ἄλλοις Σκυθῶν διδάσκαλον νόσου. for translation see text.
[385] Herodotus, Histories, Bk. IV. ch. 76.