“An eye broken-down, as it were, knees bent inwards, inclination of the head to the right side; movements of the hands always back downwards and flaccid, the gait double, as it were, one leg being crossed over the other in walking, the gaze wandering; such a man for example was the Sophist Dionysius.” Polemo enters into greater detail[330]:
“Distinguishing Marks of the Androgynus (Man-woman): “The man-woman has a lecherous and wanton look, he rolls his eyes and lets his gaze wander; forehead and cheeks twitch, eyebrows are drawn together to a point, neck bent, hips in continual movement. All the limbs twitch spasmodically, knees and hands seeming to crack; like an ox he glares round him and fixes his eyes on the ground. He speaks with a thin voice, at once croaking and shrill, exceedingly uncertain and trembling.” In very similar terms the pathic is sketched by Adamantus[331]. Dio Chrysostom in his speech cited a little above[332] relates how “a physiognomist had come into a certain city, in order to give an exhibition of his art there, and declared he could tell by looking at any individual whether he were brave or timid, a boaster or a debauchee, a cinaedus or an adulterer. A man was brought to him who had a meagre body, eyebrows grown together, a dirty look, who was in evil condition, with callosities on his hands, and dressed in coarse gray clothing, one that was overgrown with hair to the knuckles, and ill-shaved, and the physiognomist was asked, what sort of a man he was. When he had looked at him a considerable time, and at the end was still uncertain, as it seems to me, what he should finally say, he declared he did not know and ordered the man to go. But when the latter sneezed, just as he was going, he cried out instantly he was a cinaedus. Thus the sneeze betrayed the man’s habits, and prevented them, in spite of all the rest, from continuing hid.” No doubt the man’s walk had already given the Physiognomist an indication, and the gesture he made when he sneezed, quickly confirmed his Diagnosis. In fact the cinaedus probably made a grip at his posterior as he sneezed, so as to close the orifice, the weakened or possibly ruptured Sphincter ani no longer being able to perform this office (χαυνοπρώκτος,—wide-breeched, in Aristophanes!). Indeed with a healthy Sphincter it is often hardly possible during a sneeze to keep back the out-rush of wind and even of the more liquid faeces.[333]
Further the following passage of Lucian should be quoted in this connection:[334]
“But I tell you, pathic,—your habits are so obvious that even the blind and the deaf cannot fail to recognise them. If you only open your mouth to speak, only undress at the baths, nay, if you do not yourself undress, but only your slaves put off their garments, what think you,—are not all your secrets of the night at once revealed? Now just tell me, if your Sophist Bassus, or the flute-player Batalus, or the cinaedus Hemitheon of Sybaris, who wrote your beautiful laws, how you must polish the skin, and pluck out the hair (with tweezers), how you must submit to the performance of paederastia, and how yourselves perform it,— now if one of these men should throw a lion’s skin round him, and enter with a club in his hand, what would the spectators really believe?—that it was Hercules? Surely not, unless they were utterly blear-eyed. A thousand things betray such a masquerade,—gait, look, voice,[335] the bowed neck, the ceruse, the mastich, the paint on the cheeks that you make yourselves up with; in a word it were easier, as the proverb says, to hide five elephants under your armpit than to conceal one cinaedus!”
Now if the natural marks of identification that have been specified were sufficient to betray the cinaedus, even when he was devoid of all external adornment from art,[336] how much more readily recognizable must the pathic become, if he arranged his get-up and costume to match his shameful practices,[337] and that this was so Martial affords evidence in countless places. In fact these male whores used to have the beard quite clean shaven (ἐξυρημένοι close-shaven) and not merely on the posteriors but generally all over the body, with the exception of the head, carefully removed the hair, so as make themselves more like women.
αὐτίκα γυναικεῖ’ ἢν ποιῇ τις δράματα,
μετουσίαν δεῖ τῶν τρόπων τὸ σῶμ’ ἔχειν,
(Directly, if a man play women’s parts, the body must have its share in the characterization), Aristophanes makes Agatho say at the Thesmophoria, where Mnesilochus has been transformed into a woman by means of depilation, so as to be able to back up the women in opposition to Euripides in their attacks on him at that festival.
On the other hand cinaedi let the hair of the head grow long[338] (comae,—long locks), and dressed altogether like women. Hence the reply of the Cynic Diogenes[339] to a young man clothed after this fashion, who had asked him a question on some subject or other; he would not answer, he said, till his questioner had lifted up his clothes, and shown him his sex! Equally important is the conversation of Socrates with Strepsiades in the “Clouds” of Aristophanes:[340]
Στρεψιάδης.... Λέξον δή μοι τὶ παθοῦσαι,