[269] Martial, bk. I. Epigr. 24.,
Invitae nullum, nisi cum quo, Cotta, lavaris,
Et dant convivam balnea sola tibi.
Mirabar, quare nunquam me, Cotta, vocasses.
Iam scio, me nudum displicuisse tibi.
(You invite no man, Cotta, but your bathing companion; the Baths only supply a guest for you. I used to wonder, why you had never asked me; now I know that you did not like the look of me when naked). Comp. Martial, Bk. I. 97. bk. VII. 33. bk. IX. 34. Juvenal, Sat. VI. 373.
[270] It must be left to future investigation to decide, whether the great number of phalli found in so many places where Temples formerly existed, is not in part to be explained by supposing these figures to have formed thank-offerings for the happy recovery of the corresponding parts from sickness.
[271] Oppenheim, Ueber den Zustand der Heilkunde in der Türkei, (On the Condition of of Medical Knowledge in Turkey), p. 81., “Without the very great cleanliness of the Turks, who after every occasion of sexual intercourse not only wash carefully, but also wherever it is possible go to the bath likewise, the disease would undoubtedly be yet more widely spread than it is.... Yet the Turk will never admit, or rather he simply cannot bring himself to conceive, that he has contracted an infection through unclean cohabitation, but will be found always to give some other cause as occasioning his sickness. In fact the language itself shows this; the Turkish expression for gonorrhœa is “Belzouk”, literally: chill of the back (from bel, back and zouk, cold), and chill or overheating will always be represented as having brought it on.”—Moreover Zeller von Zellenberg, Abh. über die ersten Erscheinungen venerischer Lokal-Krankheitsformen und deren Behandlung, (Dissertation on the earliest Appearances of Forms of Local Venereal Disease, and their Treatment), Vienna 1810., p. 7., is of the opinion, that the reason of the imperfect knowledge possessed by the Ancients of gonorrhœa, chancre and buboes is to be found in this delayed appearance of the symptoms of disease after coition.
[272] We see this in the clearest possible way from the passage of Herodotus, bk. I. ch. 9, 10., where Candaules wishes to induce Gyges to see his wife naked, in order to convince him of her beauty, but the latter objects: ἅμα δὲ κιθῶνι ἐκδυομένῳ συνεκδύεται καὶ τὴν αἰδῶ γυνή· πάλαι δὲ τὰ καλὰ ἀνθρώποισι ἐξεύρηται, ἐκ τῶν μανθάνειν δεῖ· (but when she strips off her tunic, a woman strips off therewith her modesty likewise; now mankind have long ago ascertained what is honourable, and from this we must learn how to act). Then Herodotus adds to this further (ch. 10.), παρὰ γὰρ τοῖσι Λυδοῖσι, σχεδὸν δὲ παρὰ τοῖσι ἄλλοισι βαρβάροισι, καὶ ἄνδρα ὀφθῆναι γυμνὸν, ἐς αἰσχύνην μεγάλην φέρει· (for among the Lydians, as indeed among pretty nearly all Barbarians, for a person to be seen naked is counted for the greatest disgrace). Comp. Plutarch, De audiend. rat. p. 37. Diogenes Laertius, VIII. 43. Plato, Politics V. 6. p. 457. A., V. 3. p. 452., Οὐ πολὺς χρόνος, ἐξ οὗ τοῖς Ἕλλησιν ἐδόκει αἰσχρὰ εἶναι καὶ γέλοια, ἅπερ νῦν τοῖς πολλοῖς τῶν βαρβάρων, γυμνοὺς ἄνδρας ὁρᾶσθαι. (It is no long time since it appeared to the Greeks, as it does still to most of the Barbarian peoples, shameful and ridiculous for men to be seen naked). In reference to the genital organs Hesiod says (Works and Days 733.):
μηδ’αἰδοῖα γονῇ πεπαλαγμένος ἔνδοθι οἴκου