Satyricon, vol 6, Editor's Notes - Petronius (best e reader for academics TXT) 📗

5078, which is number 7306 in Orelli-Henzen) we have another example of the hospitality of these inns, and a dialogue between the hostess and a transient. The bill for the services of a girl amounted to 8 asses. This inscription is of great interest to the antiquary, and to the archoeologist. That bakers were not slow in organizing the grist mills is shown by a passage from Paulus Diaconus, xiii, 2: “as time went on, the owners of these turned the public corn mills into pernicious frauds. For, as the mill stones were fixed in places under ground, they set up booths on either side of these chambers and caused harlots to stand for hire in them, so that by these means they deceived very many,—some that came for bread, others that hastened thither for the base gratification of their wantonness.” From a passage in Festus, it would seem that this was first put into practice in Campania:—“harlots were called ‘aelicariae’, ‘spelt-mill girls, in Campania, being accustomed to ply for gain before the mills of the spelt-millers.” “Common strumpets, bakers’ mistresses, refuse the spelt-mill girls,” says Plautus, i, ii, 54.

There are few languages which are richer in pornographic terminology than the Latin.

Meretrix—Nomus Marcellus has pointed out the difference between this class of prostitutes and the prostibula. “This is the difference between a meretrix (harlot) and a prostibula (common strumpet): a meretrix is of a more honorable station and calling; for meretrices are so named a merendo (from earning wages) because they plied their calling only by night; prostibulu because they stand before the stabulum (stall) for gain both by day and night.”

Prostibula—She who stands in front of her cell or stall.

Proseda—She who sits in front of her cell or stall. She who later became the Empress Theodora belonged to this class, if any credit is to be given to Procopius.

Nonariae—She that is forbidden to appear before the ninth hour.

Mimae—Mime players. They were almost invariably prostitutes.

Cymbalistriae—Cymbal players. They were almost invariably prostitutes.

Ambubiae—Singing girls. They were almost invariably prostitutes.

Citharistriae—Harpists. They were almost invariably prostitutes.

Scortum—A strumpet. Secrecy is implied, but the word has a broad usage.

Scorta erratica | Clandestine strumpets who were street walkers. Secuteleia |

Busturiae—Tomb frequenters and hangers-on at funerals.

Copae—Bar maids.

Delicatae—Kept mistresses.

Famosae—Soiled doves from respectable families.

Doris—Harlots of great beauty. They wore no clothing.

Lupae—She wolves. Some authorities affirm that this name was given them because of a peculiar wolflike cry they uttered, and others assert that the generic was bestowed upon then because their rapacity rivalled that of the wolf. Servius, however, in his commentary on Virgil, has assigned a much more improper and filthy reason for the name; he alludes to the manner in which the wolf who mothered Rotnulus and Reinus licked their bodies with her tongue, and this hint is sufficient to confirm him in his belief that the lupa; were not less skilled in lingual gymnastics. See Lemaire’s Virgil, vol. vi, p. 521; commentary of Servius on AEneid, lib. viii, 631.

AElicariae—Bakers’ girls.

Noctiluae—Night walkers.

Blitidae—A very low class deriving their name from a cheap drink sold in the dens they frequented.

Forariae—Country girls who frequented the roads.

Gallinae—Thieving prostitutes, because after the manner of hens, prostitutes take anything and scatter everything.

Diobolares—Two obol girls. So called from their price.

Amasiae, also in the diminutive—Girls devoted to Venus. Their best expression in modern society would be the “vamps.”

Amatrix—Female lover, frequently in male part.

Amica—Female friend, frequently a tribad.

Quadrantariae—The lowest class of all. Their natural charms were no longer merchantable. She of whom Catullus speaks in connection with the lofty souled descendants of Remus was of this stripe.

From many passages in the ancient authors it is evident that harlots stood naked at the doors of their cells: “I saw some men prowling stealthily between the rows of name-boards and naked prostitutes,” Petronius, chap. 7. “She entered the brothel, cozy with its crazy-quilt, and the empty cell—her own. Then, naked she stands, with gilded nipples, beneath the tablet of the pretended Lysisca,” Juvenal, Sat. vi, 121 et seq. In some cases they had recourse to a gossamer tissue of silk gauze, as was formerly the custom in Paris, Chicago, and San Francisco. “The matron has no softer thigh nor has she a more beautiful leg,” says Horace, Sat. I, ii, “though the setting be one of pearls and emeralds (with all due respect to thy opinion, Cerinthus), the togaed plebeian’s is often the finer, and, in addition, the beauties of figure are not camouflaged; that which is for sale, if honest, is shown openly, whereas deformity seeks concealment. It is the custom among kings that, when buying horses, they inspect them in the open, lest, as is often the case, a beautiful head is sustained by a tender hoof and the eager purchaser may be seduced by shapely hocks, a short head, or an arching neck. Are these experts right in this? Thou canst appraise a figure with the eyes of Lynceus and discover its beauties; though blinder than Hypoesea herself thou canst see what deformities there are. Ah, what a leg! What arms! But how thin her buttocks are, in very truth what a huge nose she has, she’s short-waisted, too, and her feet are out of proportion! Of the matron, except for the face, nothing is open to your scrutiny unless she is a Catia who has dispensed with her clothing so that she may be felt all over thoroughly, the rest will be hidden. But as for the other, no difficulty there! Through the Coan silk it is as easy for you to see as if she were naked, whether she has an unshapely leg, whether her foot is ugly; her waist you can examine with your eyes. As for the price exacted, it ranged from a quadrans to a very high figure. In the inscription to which reference has already been made, the price was eight asses. An episode related in the life of Apollonius of Tyre furnishes additional information upon this subject. The lecher who deflowered a harlot was compelled to pay a much higher price for alleged undamaged goods than was asked of subsequent purchasers.

“Master,” cries the girl, throwing herself at his feet, “pity my maidenhood, do not prostitute this body under so ugly a name.” The superintendent of maids replies, “Let the maid here present be dressed up with every care, let a name-ticket be written for her, and the fellow who deflowers Tarsia shall pay half a libra; afterwards she shall be at the service of the public for one solidus per head.”

The passage in Petronius (chap. viii) and that in Juvenal (Sat. vi, 125) are not to be taken literally. “Aes” in the latter should be understood to mean what we would call “the coin,” and not necessarily coin of low denomination.

 

PAEDERASTIA.

The origin of this vice (all peoples, savage and civilized, have been infected with it) is lost in the mists which shroud antiquity. The Old Testament contains many allusions to it, and Sodom was destroyed because a long-suffering deity could not find ten men in the entire city who were not addicted to its practice. So saturated was this city of the ancient world with the vice that the very name of the city or the adjective denoting citizenship in that city have transmitted the stigma to modern times. That the fathers of Israel were quick to perceive the tortuous ramifications of this vice is proved by a passage in Deuteronomy, chap. 22, verse .5: “the woman shall not wear that which pertaineth to a man, neither shall a man put on a woman’s garment: for all that do so are abominations unto the Lord thy God.” Here we have the first regulation against fetishism and the perverted tendencies of gynandry and androgeny. Inasmuch as our concern with this subject has to do with the Roman world alone, a lengthy discussion of the early, manifestations of this vice would be out of place here; nevertheless, a brief sketch should be given to serve as a foundation to such discussion and to aid sociologists who will find themselves more and more concerned with the problem in view of the conditions in European society, induced by the late war. Their problem will, however, be more intimately concerned with homosexuality as it is manifested among women!

From remotest antiquity down to the present time, oriental nations have been addicted to this practice and it is probably from this source that the plague spread among the Greeks. I do not assert that they were ignorant of this form of indulgence prior to their association with the Persians, for Nature teaches the sage as well as the savage. Meier, the author of the article “Paederastia” in Ersch and Grueber’s encyclopedia (1837) is of the opinion that the vice had its origin among the Boeotians, and John Addington Symonds in his essay on Greek Love concurs in this view. As the two scholars worked upon the same material from different angles, and as the English writer was unacquainted with the German savant’s monograph until after Burton had written his Terminal Essay, it follows that the conclusions arrived at by these two scholars must be worthy of credence. The Greeks contemporary with the Homeric poems were familiar with paederasty, and there is reason to believe that it had been known for ages, even then. Greek Literature, from Homer to the Anthology teems with references to the vice and so common was it among them that from that fact it derived its generic; “Greek Love.” So malignant is tradition that the Greeks of the present time still suffer from the stigma, as is well illustrated by the proverb current among sailors: “Englisha man he catcha da boy, Johnnie da Greek he catcha da blame.” The Romans are supposed to have received their first introduction to paederasty and homosexuality generally, from the Etruscans or from the Greek colonists in Italy, but Suidas (Tharnyris) charges the inhabitants of Italy; with the invention of this vice and it would appear from Athenaeus (Deiphnos. lib. xiii) that the native peoples of Italy and the Greek colonists as well were addicted to the most revolting practices with boys. The case of Laetorius (Valerius Maximus vi, 1, 11) proves that as early as 320 B. C., the Romans were no strangers to it and also that it was not common among them, at that time.

As the character of the primitive Roman was essentially different from that of the contemporary Greek, and as his struggle for existence was severe in the extreme, there was little moral obliquity during the first two hundred and fifty years. The “coelibes prohibeto” of the Twelve Tables was also a powerful influence in preserving chastity. By the time of Plautus, however, the practice of paederasty was much more general, as is clearly proved by the many references which are found in his comedies (Cist. iv, sc. 1, line 5) and passim. By the year 169 B. C., the vice had so ravaged the populace that the Lex Scantinia was passed to control it, but legislation has never proved a success in repressing vice and the effectiveness of this law was no exception to the rule. Conditions grew steadily worse with the passage of time and the extension of the Roman power served to inoculate the legionaries with the vices of their victims. The destruction of Corinth may well have avenged itself in this manner. The accumulation of wealth and spoils gave the people more leisure, increased their means of enjoyment, and educated their taste in luxuries. The influx of slaves and voluptuaries from the Levant aided in the dissemination of the vices of the orient among the ruder Romans. As the first taste of blood arouses the tiger, so did the limitless power of the Republic and Empire react to the insinuating precepts of older