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 Another Random Document on
Scribd Without Any Related Topics
 the sort of enjoyment, of which the other was for me but the last
stage, could neither be initiated by the one who longed for it, nor
guessed by the other who might have granted it. Thus I have
passed through life coveting, yet not daring to tell the persons I
loved most what it was I coveted. Never bold enough to declare
my inclination, I amused it as least by ideas in connection with it.
One may judge what such avowals must have cost me,
considering that all through my life, seized in the presence of
those I loved by the fury of a passion which bereft me of voice,
hearing and sense, and made me tremble all over convulsively, I
never could venture to tell them my folly, and ask them to add
the one familiarity which I wanted to the other ones. I only got to
it once in my childhood, with another child of my age, and the
proposal came from her.”

However to return to our proper subject, from

which we have strayed. If pleasure felt by the passive
party cannot be conceived to be of a kind, which
through the anus is communicated to the mentula
(member), we must come to the conclusion that the
patient experiences in the anus the same kind of
irritation which the other party feels in his genital
parts; that, therefore, the patient feels in that place a
real pleasure unknown to those who have not tried
it[24]. Martial at any rate speaks out without any
circumlocution of this rut of the anus:
“Of his anus, split to the naval, not a vestige is left to Carinus;
for all that he is in rut to the very navel. Oh! the scurvy lot of the
wretch! Bottom he has none,—but he will be a cinede” (VI., 37).
 An ardour of this strange sort even affected Tullia,
as she confesses herself in the pages of Aloysia
Sigaea:
“Seeing resistance was in vain, I yielded to the madmen.
Aloysio bends forward over my buttocks, brings his javelin to the
back-door, knocks, pushes, finally with a mighty effort bursts in. I
gave a groan. Instantly he withdraws his weapon from the
wound, plunges it in the vulva and spurts a flood of semen into
the wanton furrow of my womb. When all was over, Fabrizio
attacks me in the same fashion. With one rapid thrust he
introduced his spear, and in less than no time made it disappear
in my entrails; for a little time he plays at come and go, and
scarce credible as it may sound, I found myself invaded by a
prurient fury to such an extent that I have no doubt, that I should
get accustomed to it very well, if I chose” (Dialogue VI).

Coelius Rhodiginus confirms this pruriency of the

anus in ch. 10. of XV. book of his Lectiones antiquae.
“We know”, he says, “that the minions experience a very great
pleasure in undergoing this shameful act.”

And he gives a reason for it, whether good or bad

the doctors may decide: “With people whose seminal
ducts are not in normal condition, be it that those
leading to the mentula are paralysed, as is the case
with eunuchs and the like, or for any other reason,
the seminal fluid flows back to its source. If this fluid
is very abundant with them, it accumulates in great
quantities, and then the part where the secretion is
accumulated longs for friction. People thus situated
like above everything to play the part of patients.”
Be this as it may, nothing is more certain than the
fact of such enjoyment on the part of the patient. So
highly did the Roman cinedes prize a stiff member
between their buttocks, that they could not see a big
mentula without their mouths watering; they were
ready to give their last penny to enjoy the favours of
a man extraordinarily gifted in that way.
Juvenal, IX., v. 32-36:
“Destiny governs man; it influences the parts, which the toga
covers. If your star pales, useless will be the length and strength
of your member to you,—even though Virro shall have seen you
naked with lips that water.”

Martial, I., 97:

“He wants to know why I think he is a minion? We bathe
together; he never raises his eyes, but gazes with devouring looks
at the sodomites; and cannot behold their members without his
lips trembling.”

And again, II., 51:

“Oftentimes you have no more than a single penny in your box,
and that penny more worn than your anus, Hyllus; yet neither
baker nor wine shop will have it, but some man who sports an
enormous member. Your unfortunate belly must starve for your
anus; while the latter devours, the former is famished.”
 It is therefore not astonishing that the public baths
resounded with plaudits, when men with
extraordinary members entered them.
Martial, IX., 34:
“If you hear clapping of hands in the bathing hall, Flaccus, you
may be sure some deformed person’s enormous member is
there.”

Juvenal, VI., v. 373, 374:

“Far seen, pointed at by all men’s fingers, he enters the baths.”

It was not without some art that the patients

performed their functions. But their business was
made up of these two chief requirements: depilation
and knowing how to use the haunches.
Patients took care in the first place to remove the
hair carefully from all parts of their body[25]; from the
lips, arms, chest, legs, the virile parts, and in
particular from the altar of passive lust, the anus:
Martial, II., 62:
“Pluck out the hair from breast and legs and arms; keep your
member cropped and ringed with short hair; all this, we know,
you do for your mistress’ sake, Labienus. But for whom do you
depilate your posteriors?”

And IX., 28:

 “While you, Chrestus, appear thus with your parts all hairless,
with a mentula like a vulture’s neck, and a head as shining as a
prostitute’s buttocks with never a hair appearing on your leg, and
with your pallid lips all shorn and bare, you talk of Curius,
Camillus, Numa, Ancus, of all the hairy heroes we have ever read
of in history, and spout big words and threatenings against
theatres and the times. Let but some big-limbed man come into
sight, you call him with a nod, and take him off....”

And he says, IX., 58:

“Nought is worse worn than Hedylus’ rags, save one thing only
(he cannot deny it himself), his anus;—this is worse worn than
his rags.”

In a similar way he has spoken before of the anus

of Hyllus as more worn by friction than a poor man’s
last penny (II., 51), and Suetonius (Life of Otho, ch.
xii) speaks similarly of the body of Otho, given to the
habits of a catamite, and Catullus (Carm. 33)
reproaches the younger Vibennius: “You could not sell
your hairy buttocks for a doit.”
For the same reason Galba requested Icelus to get
depilated before he was to take him aside. Suetonius,
Galba, ch. xxii:
“He was very much given to the intercourse between men, and
amongst such he preferred men of ripe age, exolets. It is said
that when Icelus, one of his old bedfellows, came to Spain, to
inform him of Nero’s death, he, not content with kissing him
closely before everyone present, asked him to get at once
depilated, and then took him aside with him quite alone.”
 Moreover even those depilated their anus, who by
dint of a rough head of hair and a bristly beard, tried
hard to simulate the gravity of the ancient
Philosophers. Martial, IX., 48:
“Democritus and Zeno and ambiguous Plato,—all the sages
whose portraits we see decked with bristling hair,—you prate of;
you might well be Pythagoras’ heir and successor; while from
your own chin hangs no less imposing a beard. But as bearded
man it is a shame for you to receive a rigid member between your
smooth posteriors.”

Juvenal, II., v. 8-13:

“Put not your trust in faces; everywhere is debauchery
rampant! Thou wouldst whip the vicious; Thou! thou!—the most
notorious of all Socratic minions! Hair-covered limbs and coarse
hair along the arms bespeak a fiery soul; but on your smooth
anus the surgeon cuts away the swollen tumours, a grin on his
face the while.”

Persius, IV., v. 37, 38:

“Tell me, when you comb a scented beard upon your cheeks,
why does a shaven member stand forth from your groin?”

This is why Martial, VI., 56 advised Charidemus to

get his buttocks depilated, so that he might be taken
for a patient rather than for a fellator:
“Because your thighs bristle with coarse hair, and your chest is
shaggy, you think, Charidemus, to leave your words to posterity.”
 “Take my word, and pluck out the hairs all over your body, and
get it certified you depilate your buttocks. What for? you ask. You
know they tell many tales about you; make them believe,
Charidemus, that you are acting the patient.”

It was not patients only that had themselves

depilated; men leading an idle, careless life followed
the same practice[26].
“To be depilated, to have the hair dressed in tiers of ringlets, to
tipple to excess in the baths,—these practices prevail in the city;
still they cannot be said to be customary, for nothing of all this is
exempt from blame” (Quintilian, Instit. orat., I., 6).

It is rather surprising that the same Quintilian,

whose bile is stirred by curled hair, has let it pass by
patiently, that women should bathe together with
men:
“If it is a sure sign of adultery for a woman to bathe with men,
why! it will be adultery to dine with young friends of the male
sex, to have a male friend. You might as reasonably say a
depilated body, a languid gait, a womanish robe, are certain signs
of effeminacy, of want of virility; for such will seem to many to
reveal immorality of character” (Ibid., V., 9).

Martial, II., 39 has also noticed, and not once only,

the habits of those men who practised feminine arts
of the toilette, and looked just as if they had come
out of a band-box:
“Rufus, see you that man there on the first benches ... whose
oiled curls exhale the whole shop of Marcelianus, and whose
 polished arms shine without a hair to be seen?”

Again, he says, V., 62:

“... Who is this Crispulus, who has legs undisfigured by a single
hair?”

Even the great Caesar did not disdain this coquetry,

Suetonius, ch. 45:
“He took too much care of his appearance, to the point of not
only having his beard removed with nippers, and shaved with a
razor, but even of being depilated, for which things he was
blamed.”

This custom is connected with those Samnite vases,

filled with rosin and pitch to be heated for depilation,
and for softening the pitch, found amongst the
properties of Commodus, and which by the orders of
Pertinax were sold by public auction. Julius
Capitolinus speaks of them (Pertinax, 8). For
removing the hair there were used in fact either
tweezers or an unguent called dropax or psilothrum.
Martial mentions the use of tweezers in the Epigram
(IX., 28) quoted before; of dropax or psilothrum he
speaks in Book III., 74:
“You depilate your face with psilothrum and your head with
dropax.”

And again VI., 93:

 “She revives her youth with psilothrum.”

And X., 65:

“You rub yourself every day with dropax.”

The dropax or psilothrum was obtained by melting

rosin in oil (Pliny, Natural History, XIV. 20):
“Rosin dissolves in oil, and I am ashamed to say, that the most
honest use made of this mixture is to serve people as a
depilatory.”

Aëtius also mentions it in Book III., ch. cxc, of his

Opus Medicum:
“The simplest dropax is the one called pitchplaster. Dry pitch is
diluted with oil; it is applied hot to the skin, which must first be
cleanly shaved, under which circumstances it adheres closely.
Before the plaster is quite cold, it is taken off, warmed again, and
put on afresh; again it is removed before being cold, and this
process is repeated several times.”

Hence Juvenal’s, “Youthfulness by pitch”, (VIII.,

114), and
“The thighs neglected and dirty with tufts of hair” of Nævolus,
to whom he says:
“Your skin has none of the gloss, that of old the well-smeared
plaster of hot pitch gave it” (Sat. IX., 13-15).

What else does Martial, mean when (III., 74), he

speaks of “Gargilanus’ nails,—that cannot be trimmed
with pitch?”
Persius (IV., 37-41) has, I presume, joined together
both modes of depilation:
“Tell me, when you comb a scented beard upon your cheeks,
why does a shaven member stand forth from your groin? Though
five strong men weed your plantation and work your parboiled
buttocks with the hooked tweezers, I tell you there is no plough
will tame that stubborn field!”

Here forceps is the same thing as volsella

(tweezers); while the “parboiled buttocks” would
seem to refer to the hot dropax. After the application
of such a plaster the skin could not but have a boiled
look.
Ausonius (Epigr. CXXXI.) alludes to this passage of
Persius:
“The reason you smooth your groin with hot dropax is that a
skin soft and smooth entices the whores, plucked smooth
themselves. But that you pluck out the herbage from your
parboiled bottom, and polish up with pumice your battered
Clazomenae, what means this,—if not that the vice of man with
man works in you, and you are a woman behind, a man in front.”

The Clazomenae are without a doubt the man’s

buttock, limp and cracked, as those of patients will
be, as those of Carinus were, whom Martial, XI., 37
blames for “his lacerated anus.” Ausonius calls them
so from the Greek, in Latin “frango” (I break), thus
playing with the name of a city. Gonzalvo the
Cordevan makes a similar pun, when, desiring to
pedicate, he says, he wishes to go to Aversa; also
when he wishes to irrumate the mouth, he says: “I go
to the Orient”, or when he is about to lick the vulva,
in Latin ligurire, “I go to Liguria.” By calling the
Clazomenae hammered (battered) Ausonius means to
imply that they were as if polished with a hammer, by
having served as an anvil. It is as if my fellow-
countrymen were to say in joke of a bald man (in
German Kahl), “he scratches his polished Kehl.” What
could be clearer or wittier? Forcellini is therefore
wrong in saying this passage of Ausonius has no
sense. Other editors have inclusas instead of incusas,
indicating the fissure which separates the buttocks, by
the rotundities of which it is on both sides closed in.
But in the first place the Clazomenae may well be the
buttocks, they being cleft, though not indeed
themselves a cleft; in the second place, who could
imagine this miserable man depilated the cleft of the
buttocks rather than the buttocks themselves?
Some persons, by a refinement of luxury, employed
women to depilate them. Such women called
themselves ustriculae (from urere, to burn), as they
made use of a sticky plaster of boiling dropax to burn
the hair on the legs and other parts of the body.
Tertullian (De Pallio, ch. 4), says: “So effeminate as to
employ ustriculae”; while Salmasius, commenting
playfully on the passage, p. 284, declares: “Once
upon a time ustriculae served to depilate the legs;
now they serve to harass our minds.” Augustus, who
according to Suetonius, “was in the habit of singeing
his legs with burning nutshells, to make the hair grow
more silky” (Augustus, ch. 68), no doubt made use of
the nimble hands of these ustriculae.
Women likewise resorted to depilation[27], looking
upon the fleece of the pubis as something disgusting.
Martial:
“... Nor yet one of your mother’s pots full of foul rosin, such as
the women of the outer suburbs use to depilate themselves
withal” (XII., 32).

As men employed women to free them of hair, so

women offered their pubis without shame to men for
the same office. Pliny’s bile rises at this (Nat. Hist.,
XXIX., 8): “Women are not afraid to show their pubis.
It is but too true, nothing corrupts manners more
than the art of the medical man.”
The emperors themselves condescended to
undertake this office for their concubines.
Suetonius, Domitian, ch. 22:
“It was rumoured, that he was fond of depilating his
concubines himself, and would bathe amid a crowd of the most
infamous courtesans.”
 Lampridius, Heliogabalus, ch. 31:
“In his baths he was always together with the women, and he
made their toilets with psilothrum: he used psilothrum likewise for
his beard, and, disgusting to relate, the same which the women
had just been using. With his own hand he shaved off the fleece
from the virile part of his pedicons, and then shaved his own
beard.”

What Lampridius finds so repugnant, is that the

emperor did not hesitate to use upon his beard the
same ointment, which the women had just been
applying as a plaster upon the pubis, and which he
used at once and before the bad smell had
evaporated.
But to return to our patients, they also were not in
want of illustrious lovers, who took care to depilate
them; an example of this we find in the emperor
Hadrian, according to Spartianus, who says, ch. 4:
“That he corrupted the freedmen of Trajan, made the toilet of
his minions, and often depilated them, while he was attached to
the Court, is generally believed.”

In what other way can we believe Hadrian to have

made the toilet of these minions, if not in the same
way in which Heliogabalus made the toilet of his
females, with psilothrum, particularly as it is added
that he depilated them frequently? We may take it for
granted that he used that ointment, or that he rubbed
their faces with moistened bread, either to improve
their skin or to hinder the beard growing too soon.
Suetonius, Otho, ch. 12:
“He shaved his face every day, and rubbed it with damp bread,
a habit which he had contracted when the first down began to
appear, so as not to get bearded.”

Juvenal, II., 107 has aimed an arrow of the same

sort at Otho:
“It surely is the duty of a mighty Captain ... to keep his skin
right smooth ... and knead bread with his fingers to make a
plaster for his face.”

What wonder then if the women cherished similar

artifices? Who can help thinking of the woman
depicted with such marvellous art by Juvenal, from
verse 460 to verse 472 of that Sixth Satire, to which
Salmasius gave the epithet, of “divine”? “Her face is
all puffy with bread crumbs, where the lips of the
poor husband keep sticking”, to such an extent, that
one doubts:
“... Whether her countenance, plastered and massaged with so
many preparations, overlaid with poultices of boiled and
moistened flour, should be called a face at all,—or a sore.... At
last she peels her face, removes the outermost layers. For the
first time she may be recognized for herself. Then she treats her
skin with asses’ milk, for which she drags about in her train a
herd of asses,—and would take them with her, if she were exiled
to the North Pole.”
 For painting the face it seems that a coating of
chalk was used, as in the case of the Pederast
mentioned in Petronius, who perspired so violently in
working vainly the groin of Eucolpus:
“From his perspiring forehead flowed rivulets of acacia juice,
and in the wrinkles of his cheeks there was such a mass of chalk
that you might have believed you saw a wall exposed to the wind
and washed by the rain” (Satyricon, ch. 23).

But let us leave all these nasty preparations, before

we find ourselves stuck fast in them.
We have said that another branch of this business,
on the part of the patient, consists in cevere. A
patient cevet, who during the action wriggles and
moves his haunches up and down, so as to enjoy
more pleasure himself and give more pleasure to the
pedicon. Women, doing the same in copulation, are
said to crissare. Martial, III., 95:
“Nay! you pedicate finely, Naevolus; you ply your haunches
right well.”

Juvenal, II., 20-23:

“... Virtue on their lips, they ply their buttocks.—‘Shall I honour
you, in the act of your back-play, Sextus?’ says the infamous
Varillus....”

The same author, IX., 40:

“With calculated art moves his haunches.”
 Plautus, in the Pseudolus, III., 75:
“Soon as ever the fellow cowers down, ply your haunches in
time to him.”

For this reason some authorities hold, I do not

know whether rightly or wrongly, the word cinede to
come from the fact that the wretches known by that
name are in the habit of wriggling the private parts.
Undoubtedly the suppleness of the thighs, the agility
of the buttocks are counted amongst the particular
talents of cinedes in Petronius, ch. 23:
Enter a Cinede reciting these verses:
“Hither, come hither, cinede wantons,—stretch the foot and
take your course, fly with soles in the air, with supple thighs, and
nimble buttocks, and libertine hands,—all ye old, emasculated
minions of Delos, come!”

To this subject also refers Epigr. XXXVI of the 1st

Book of the Hermaphroditus, edited by us; which
consult, reader, if worth your while. As he who
wriggles with his haunches does it to please
somebody, people use the word cevere also to convey
the meaning of sycophancy or adulation. Thus: “An,
Romule, ceves” (What Romulus, you fawn too?) in
Persius (I., 87); in the same way irrumate is used in
the sense of an outrage, affront.
 That women can be pedicated, exactly the same as
men, is indicated by nature; that they have
consented, is proved by numerous testimonies in
Antiquity.—Apuleius, Metamorphoses, III., p. 138:
“While we were thus prattling, a mutual desire invaded our
minds and roused our limbs; having undressed entirely we gave
ourselves up to the transports of Venus. I soon felt tired. Fotis of
her own good will offered me the catamite corollary.”

Martial, IX., 68:

“All night long I possessed a lewd young maiden, whose
complaisant demeanor it were impossible to excel. Exhausted
with a thousand modes of love, I asked for the puerile service,
which she granted at once before I had finished my asking.”

The same, XI., 105, reproaches his wife as follows:

“You refuse to pedicate; yet Cornelia allowed it to Gracchus,
Julia to Pompey, and Portia did it for Brutus. Ere the Derdanian
Cupbearer served the wine, Juno herself acted Ganymede for
Jupiter.”

Tullia permitted the same to Aloysio and Fabrizio, in

Aloysia Sigaea; we have quoted the passage. Crispa
tastes the same variety of pleasure, in Epigram LXXI
of Ausonius:
“She lets herself be done in either orifice.”

The ancient Greeks took great delight in the

posterior Venus. One can scarcely express what
fervent admirers they were of beautiful buttocks; it
went so far, that young girls competed in public,
before an assemblage sitting as it were in another
“Judgment of Paris” to pronounce which of them was
the most gifted in that respect. Athenaeus (XII., 80)
informs us that in the environs of Syracuse a villager
had two daughters who often quarrelled as to which
of them had the finest posteriors; one day they
showed them on the highway to a young man from
Syracuse, who chanced to be passing, and asked him
to adjudicate between them. He decided in favour of
the elder sister, fell at once violently in love with her,
and on his return home he told his younger brother
what had befallen him. The latter went forthwith to
see the two girls, and became enamoured of the
younger. Soon they got married to the two youths,
who were opulent, and they were called by their
fellow-citizens the Callipygi, because, although of
lowly birth, their posteriors served them for a dowry.
Full of gratitude, they dedicated a temple to Venus,
under the title of Venus Callipygos (Venus of the
beauteous buttocks).
It will not surprise you, that any young girl
remarkable for her beautiful posteriors amongst her
companions was all the more in request for the
puerile office, and all the more disposed to lend
herself to it. Mania consented to it in favour of
Demetrius, as testified by Machon, in Athenaeus
(XIII., 42), when the king wanting to enjoy her
buttocks, she accepts his gift, and says:
“Son of Agamemnon, it is now your turn to have them.[28]”

A certain young man, Ponticus by name, exacted

the same corollary in the morning from Gnathena,
whom he had possessed all night; it is again Machon
who tells us the story (ibid., XIII., 43). Demophon,
the minion of Sophocles, asked the same favour of
Nico[29] who being famed for the beauty of her
buttocks,—“she is said to have had an exceedingly
beautiful bottom”—was afraid he might lend them to
Sophocles (ibid., XII., 45). Gnathaenion (ibid., XIII.,
44) made an ingenious excuse for having been
similarly complaisant. A certain tinker having
ungenerously boasted he had five times running
mounted that little courtesan in that way, Andronicus,
whom she preferred to everybody else, got to hear it,
and reproached her bitterly for having allowed such a
blackguard to enjoy her so abundantly in a posture
which his prayers never obtained from her.
Gnathaenion replied that, not caring to have her
breasts handled by a fellow black with dirt and soot, it
had appeared to her better to take that posture, so as
to receive the least possible fraction of the wretched
creature’s body. Plate XXVII of the Monuments du
culte secret des dames romaines presents the picture
of a man pedicating a woman.
It is, however, not without some inconvenience, or
even danger, that one lends oneself to the passive
part. Aloysia Sigaea, Past-Mistress in the Sciences of
Love, enlightens us on this point:
“In the first place intolerable sufferings are inflicted upon the
patient, for in most cases he is invaded by too large a stake;
hence frightful infirmities, incurable by all the art of Aesculapius.
The confining muscles are ruptured, and consequently the
excrements cannot be held back and escape. What could be more
disgusting? I have known noble ladies afflicted with cruel
maladies to such a degree by eruptions and ulcers, that it took
them two or three years to recover their health. I myself (Tullia)
have not escaped scot free from the accursed embraces of Aloysio
and Fabrizio. When they first forced their darts in, I endured
atrocious pain, but soon the feeling of slight titillation consoled
me.... When however I reached home again, I felt a burning pain
at the place they had lacerated: I felt myself consumed by an
itching as if I were on fire, and in spite of the nursing of Donna
Orsini, it cost much trouble to extinguish that confounded fire. If
my lacerations had been neglected, I should have died a
miserable death” (Dial. VI).

You understand now why the young slave of

Naevolus (Martial, III., 71) had pain at the anus; why
the same Martial, VI., 37 says Carinus’ posteriors had
to be cut; and where the sting lies in the following
distich:
“You, who know all the reasons and weighty arguments of the
sects,—come tell me, what dogma is it bids you be perforated”
 (IX., 48).

This effeminate philosopher, who affected to speak

as though he had been the successor and heir of
Pythagoras, was indeed bound, if anyone was, to
know the reasons of lacerations[30] of the anus, and
the weights of men’s members. He was accustomed
to the passive part, of whom Ausonius says in
mockery, as we saw a little above, that his
clazomenae served as an anvil.
Men preferred to be supposed pedicators rather
than patients; hence Martial’s witty epigram:
“It is now many a long day, Lupus, that Charisianus has been
saying he cannot pedicate. But whenever his friends asked him
why, he said his bowels were relaxed” (XI., 89).

Would you see the picture of a man engaged in

pedication? he is being interrupted in the midst of his
business, but the drawing is not the less pleasant for
that. The engraving belonging to chapter III. of the
third part of Félicia, presents this position.
Who does not know that the Greeks and Roman
were intrepid pedicons and determined cinedes? In
the Greek and Latin authors, to the indignation of the
pedagogues, the male Venus parades on every page:
“All burnt with the same fire”—we are quoting Aloysia Sigaea,
and we could not express ourselves better or more elegantly. We
are, however, going to make annotation to this extract,—“all burnt
 with the same fire, the common people, the higher classes, the
King. This depravity cost Philip, King of Macedon, his life[31]; he
died by the hand of Pausanias, whom he had outraged.” It
subjected Julius Caesar to the passion of King Nicomedes[32],—
Caesar, “wife of all men, and husband of all women”[33].

Augustus did not escape this shame[34], Tiberius[35]

and Nero gloried in it. Nero married Tigellinus[36], and
was himself espoused by Sporus[37], Trajan[38], the
best of rulers, was accompanied by a paedagogium,
while he marched from victory through the Orient.
What he named his paegogium, while he marched
from victory to victory through the Orient. What he
named his paedagogium was a troop of pretty lads,
well developed, whom he called day and night to
come to his arms. Antinous served as mistress to
Hadrian,—a rival to Plotina, but more fortunate than
she was[39]. The emperor mourned over his death,
and placing the dead man amongst the Gods, he
raised altars and temples in his honour. Antonius
Heliogabalus, nephew of Severus, was accustomed,
an old author says[40], to have pleasures administered
to him through all the orifices in his body; his
contemporaries looked upon him as a monster. Before
this Venus grave philosophers danced in company
with pederasts. Alcibiades and Phaedo slept with
Socrates[41], when they wanted to get their tutor into
good humour. It is from this kind of amours practised
by the venerable man, that is derived the erotic
phrase: to love Socratically. Every action and every
word of Socrates were held as sacred by all sects of
philosophers; they built a temple and erected an altar
in his honour; all his actions had legal force, and his
words the authority of an oracle. The philosophers did
not turn away from the example set by their Hero (for
Socrates took rank with the Heroes) and new national
divinity. Lycurgus, the Spartan legislator, living some
centuries before Socrates, refused the title of a good
and deserving citizen to any man who had not a
friend that served him as a concubine. He willed it
that virgins should perform naked on the stage, so
that the view of their charms freely exposed, should
dull in men that sensual longing which by the aid of
nature draws them to women, that they might thus
reserve all their passion for their friends and
companions. For what men see every day loses half
its effect.
Again, why speak of the Poets?[42] Anacreon[43], was
hotly in love with Bathyllus; almost all pleasantries of
Plautus have this subject for their aim; they are of
this kind:
“I shall do like the lads, I will cower down over a hamper.”[44]

Or again:
“The soldier’s poniard did it fit your sheath?”[45]
 That grand master of the art of poetry, Maro, who
won the surname of Parthenias by his ingenuousness
and innate modesty, cherished a certain Alexander,
whom Pollio had given to him as a present, and he
has celebrated him under the name of Alexis[46]. Ovid
suffered from the same malady; he however
preferred young girls to lads, because in his
amusement he wanted reciprocal pleasure, and not a
selfish enjoyment. He said he loved the pleasure “of
the simultaneous ejaculation of both parties”[47], and
for this reason he was less given to the love of boys.
Young girls and wives finding themselves neglected,
the first by those they loved, the other ones by their
husbands, instead of offering their services only as
females, resolved to play the part of the lads. The
depravity became so great that this complaisance was
actually extorted from brides, as it was before from
married women; in fact the husband went at the
young wife pederastically, and the two sexes were
joined in one and the same body. In the facetious
poems of the ancients, Priapus[48] threatens every
thief of vegetables from his garden that comes near
his weapon, to make him sacrifice what in the first
night the bride accords to her ardent husband, for
fear that he may wound another part.
Making use of his imagination with the licence ever
granted both to painters and poets, Valerius Martial[49]
pretends to hear is wife grumble that she also had
buttocks, and that he had not need of boys. “Juno”
she says, “also pleased Jupiter from that side.” The
poet is not to be convinced, he answers her that the
part taken by a boy is one thing, and that of the wife
another, and that she ought to be satisfied with hers.
Under the name-boards[50] and the lamps[51] in the
brothels sat[52] boys as well as girls, the first dressed
in the feminine stola, the latter in the manly tunic,
and with their hair dressed like boys. Under the guise
of one sex was found the other. Asia[53] was the
original home of this pest, then Africa got infected,
and soon the scourge invaded Greece and the
adjoining countries of Europe[54]. In Thrace Orpheus
was the importer and supporter of this unclean
pleasure. The Thracian women, finding themselves
held in contempt....
“During the sacred feasts and the nocturnal orgies of Bacchus,
tore the youth to pieces, and bestrewed the wide plains with his
limbs.” (Virgil, Georg. IV., 521, 522.)

It is alleged that in those ancient times the Celts[55]

ridiculed those amongst them who kept aloof from
this practice; such could expect neither civil
employment nor honours. Those, that preserved the
purity of their morals were shunned as impure. “In a
town where everyone is mad, it is not good to be
alone sane, and by reason of its not being good it is
not advisable.” (Dialogue VI.)
This ends our brilliant extract from Aloysia Sigaea.
Even in our own days[56] the taste for the male
Venus has not disappeared, witness the Persians, who
are very much addicted to this kind of pleasure, as is
related by those who have travelled in their country.
Amongst others there is Adam Lhuilier, chapter 15,
book V., of his Itinerary. If we may trust to Aloysia
Sigaea, the Italians and Spaniards did it; also the
Dutchmen, with whom towards the middle of the
XVIIIth. Century, as J. David Michaëlides tells us in his
Treatise on the Law of Moses (in Dutch), §258, this
habit was so much in vogue, that the punishment of
death was hardly of avail against it; also the Parisians,
according to the Author of the Gynaeology (in
German, vol. II., p. 427), a fully competent authority,
who adds that in almost all the great cities of Europe
there are to be found plenty of people who, either
being satiated with the ordinary pleasure, or afraid of
infectious diseases, prefer the posterior to the
anterior Venus,—the English always excepted, who
abominate this practice. Not to be for ever talking
generalities and never giving definite instances, the
cases of Gonzalvo of Cordova[57] and of Vendôme[58],
both of them excellent Generals, have been made
notorious enough by historical documents; to these
we could add other still more illustrious examples,
taken from our own time and made known by a
heedless fame; that of a great author, of a great king,
the father of his country, and of a man, who during
his life gained general admiration by the penetration
of his intellect, and the splendour of his language,
and whose knowledge embraces all branches of
knowledge, not only the ordinary ones, but the
profoundest and most abstruse[59],—a man that might
well propose the riddle of the Sphinx to his eminent
confrère in whom we delight to admire the power of a
truly Ciceronian eloquence, unknown in Germany
since the death of the great Ernesti. These examples,
I say, we could easily allege, were we not
apprehensive of raising, quite contrary to our purpose
and intention, a feeling of odium against the pious
memory of most distinguished men.
Do you wish for any more? Pacificus Maximus offers
a goodly number, both of the active and the passive
parties. Elegy I., p. 107. of the Paris edition:
“The sole cause of my badness was my master,—the man my
father and mother incautiously entrusted me to. He was the king
of pedicons; not one escaped his lust, so artful and winning was
he. Many a thing I learned, I had better have left unknown; much
did I absorb through my rectum, much through my lips.”

Elegy II., to Ptolemy (p. 110):

 “For you, ungrateful boy, I keep my treasures all, and no one
shall enjoy them but yourself; my mentula is growing: while it
used to measure seven inches, now it measures ten.”

Elegy IV., to Marcus (p. 113):

“You could not, Marcus, find a better, a more convenient, place,
in which to meet me; not a spy is here nor witness, neither man
nor woman can tell tales. Let’s do it under the willows in this
verdant meadow; the drooping boughs will hide us with their
foliage. The rivulet will lull us to sleep with its pleasant murmur,
and the bird that warbles mid the boughs. Hither come, and glide
into my lap, thou that art torment at once and remedy of my
desires!”

Elegy XIV (p. 128):

“One day Etruscus brought to me a youth, so fair as is seldom
seen at Jupiter’s board: “I give him up to you”, he said, “lay hold
of him, that he may cling to you both day and night. May the
gods grant you love him well; he will be wise if you but pedicate
him.”
And I: “I like this liberty conceded to my passion; I shall always
be obliged to you. Be sure this child, good as he is, will be better
still in future; he will suck my wisdom in through many places.”
Joyful he goes, joyful I seize hold of my prey; delay, however
short, seems long to me. Oh, father proved in virtue! the one
blameless man, the one sage in this great town! The master lays
hands upon the lad’s posteriors, the lad grasps the master’s
member. Think you, ye unlearned, he will learn in this fashion?
Oh, lucky boy, to have me for a teacher! oh lucky fate, that gave
you such a father!”

Elegy XV (p. 131):

 “If the member is dead, the voluptuous wish is still alive; if the
old man can no longer pedicate, he still wants to.”

Elegy XX (p. 139):

“My member is so little, this part of me so dwindled, I almost
think I never had one, or that it has disappeared; my finger
cannot feel, my eye cannot see it,—fate has been but niggardly to
me. I could be your attendant, Cybelé, without operation, I need
no shard of glass, I am a castrated priest already. And still—it is a
shame, but must be confessed; there is no worser lad than I in all
the world. As soon as ever I could, I served the filthy Venus, for
the hand of Pederasts had drawn me to it; a thousand members
and big ones, churned in my inside, and day and night my anus
was in quest. If only my passive action could have profited my
member, when erect it would have touched my head, when limp
my feet; but nothing did it good, it never grew. And what I did,
perhaps only made it worse. Every boy likes to see his member
grow, get big enough to amply fill his hand.”

But enough of pedication; irrumation is our next

business.
 FOOTNOTES - ON PEDICATION

20. Drawk, from —, I work, execute; for dravicus, as cautus for

cavitus, lautus for lavitus.

21. Catamite according to Festus, is the same thing as Ganymede,

the minion of Jupiter; the Latins, by similar corruption of
words, pronounced Proserpina for Persephone, Aesculapius for
Asclepios, Carthago for Carchedo, Pollux for Polydeukes, Sybilla
for Siobulé, masturbare for manu stuprare.

22. Thus Oenothea, to excite the lad’s feeble nerve, pushes a

leathern mentula (member) into Eucolpius’ anus (Petronius,
138): “Oenothea fetches a leathern contrivance; this she first
oiled and sprinkled with pepper and crushed nettle-seeds, and
then proceeded to push little by little up my anus.” We shall
have to speak in chapter VI of another use of these leathern
tools.

23. According to the author of the Gynaeology (German edition,

vol. III., p. 392) there are to be found at this day in the
London brothels women who make it their business to
flagellate customers who desire it.

24. In order to appease the ardours of the anus, the Siphnians

(Siphnos, one of the Cyclades) were in the habit of introducing
a finger up the anus. The Greeks called this proceeding to
siphnianize. Suidas: Siphnianize,—to finger the posterior.
25. Always, however, excepting the head, for they took great care
of their head of hair. Horace, Ode X., book IV., says to
Ligurinus:
“When those curls are gone, that now descend to your shoulders....”

And (Epode XI., v. 40-43): “Nothing”, he says, “will take away

his love for Lyciscus, save another love for a plump youth,
tying up his long hair.” In the same sense Martial speaks of
Capillati (III., 58; II., 57), and of Comati (XII., 99).

26. To depilate one’s armpits was, however considered as being

necessary to the cleanliness of the body: “One man keeps
himself tidy, another neglects himself more than is right; one
man depilates his legs, another does not depilate even his
armpits.” (Seneca, letter CXIV.)

27. The Greeks did not disdain this strange practice any more than
the Romans. Aristophanes, in the Lysistrata (v. 89).
“My affair will be tidy with the couchgrass pluck’d off.” In the
“Frogs” he speaks of dancing girls barely arrived at puberty
beginning to tear off the fur” (v. 519); in the
Thesmophoriazusae again there is mentioned “a mons Veneris
plucked clean” (v. 719). That the Greeks preferred a bare pubis
to a furred one, though we may be of a different opinion, is
apparent from another passage of Aristophanes, in the
Lysistrata, v. 151, 2, where a smooth pubis is represented as a
chief incitement to virile ardour:
“If we were to go naked with a smooth pubis, our husband’s members
would stand, and they would be fain to have us.”

As to old women, they likewise denuded their pubis of the

bristles in order to appear less decrepit. Martial, X., 90.
“Ligella, do you pluck your old affair, and stir the ashes of your burnt-
out fire?”
 Refinements such as those are for young maidens; you are in error if
you think that thing a vulva that a man’s member will no longer
recognize.”

The depilation of the vulva was also used as a punishment.

Aristophanes, Thesmophoriazusae, 545, 6.
“We will pluck her pubis, and teach her so, woman as she is, not to
speak ill of women.”

The same punishment was inflicted upon adulterous women

taken in the act; a black radish or a mullet was introduced into
her anus, which was then depilated, as well as her pubis, with
burning cinders. Aristophanes, Clouds, 1079:
“What, must you suffer the empalement with the radish, and the hot
cinders?”

Suetonius, under the word ——: “Thus they treated

adulteresses who had been caught in the act: they took black
radishes and planted them in their anus, which they rubbed
with hot cinders, after having torn out the hair.”

28. To understand this, the sentence must be complete; the

worthy Forberg takes his readers far too learned; Mania, in the
poem of Machon, says to Demetrius, offering her buttocks:
“Son of Agamemnon, it is now your turn to have them,—you
who have ever been so liberal with your own.” (Note of the
translator.)

29. The following is the passage from Machon, as quoted by

Athenaeus; without a knowledge of it Forberg’s allusion
remains obscure:
“... Demophon, Sophocles’ minion, when still a youth had Nico, already
old and surnamed the she-goat; they say she had very fine buttocks.
One day, he begged of her to lend them to him. ‘Very well,’ she said
with a smile,—‘Take from me, dear, what you give to Sophocles.’” (Note
of the translator.)
30. Secta, sect (from sequor) may also be derived from secare, to
cut, and thus mean: laceration. (Note of the translator.)

31. Justinus tells the tale somewhat differently: “Pausanias had

had to undergo since his puberty the violence of Attalus, who
added to this indignity a crying outrage: having invited him to
a feast and made him drunk, he not only satisfied upon him,
when full of wine, his brutal lust, but allowed him to be used
by all the guests like a vile courtesan, and made him the
laughing stock of his equals. Unable to bear this infamy,
Pausanias carried his complaint before Philip many and many a
time, but the King always put him off with illusory promises.
When Pausanias however saw Attalus elevated to the rank of
the Chief of the Army, his fury turned against Philip, and the
vengeance which he could not take upon his enemy, he took
upon the iniquitous judge.” (IX., 6).

32. Suetonius, Julius Caesar, ch. 48: “Not content with having
written in some of his letters that Cæsar was conducted by the
guards to the bed-chamber of the King, slept there in a golden
bed hung with purple, and that he allowed the bloom of his
youth to be blighted in Bithynia, Cicero said to him one day in
the midst of the Senate, where Cæsar was defending the case
of Nysa, the daughter of King Nicomedes, and spoke of his
obligations to that King: Pray, let us pass over all this; it is only
too well known what you have received, and what you have
given.”
On the day of his triumph over the Gauls, the soldiers sung the
following verses, amongst those which are usually sung behind
the triumphal car, and they are well known.
“Cæsar has subdued the Gauls, and Nicomedes Cæsar: this day is
Cæsar triumphant for having subdued the Gauls, and Nicomedes, who
subdued Cæsar, has no triumph.”

Catullus (carm. 57):

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