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	[[Euripide]]s proposed [[Laïos\|Laïus]], father of Oedipus, as the inaugurator, whereas Timæus declared that the fashion of making favourites of boys was introduced into [[Grèce antique\|Greece]] from [[Crète\|Crete]], for Malthusian reasons said [[Aristote\|Aristotle]] (Pol., ii. 10), attributing it to [[Minos]]. Herodotus, however, knew far better, having discovered (ii. c. 80) that the Orphic and Bacchic rites were originally [[Égypte antique\|Egyptian]]. But the Father of History was a traveller and an annalist rather than an archæologist and he tripped in the following passage (i. c. 135), “As soon as they (the [[Perse\|Persians]]) hear of any luxury, they instantly make it their own, and hence, among other matters, they have learned from the Hellenes a passion for boys” (“unnatural lust”, says modest Rawlinson). Plutarch (De Malig. Herod. xiii){{refnote\|11}} asserts with much more probability that the Persians used [[castration\|eunuch]] boys according to the ''Mos Græciæ,'' long before they had seen the Grecian main.		[[Euripide]]s proposed [[Laïos\|Laïus]], father of Oedipus, as the inaugurator, whereas Timæus declared that the fashion of making favourites of boys was introduced into [[Grèce antique\|Greece]] from [[Crète\|Crete]], for Malthusian reasons said [[Aristote\|Aristotle]] (Pol., ii. 10), attributing it to [[Minos]]. Herodotus, however, knew far better, having discovered (ii. c. 80) that the Orphic and Bacchic rites were originally [[Égypte antique\|Egyptian]]. But the Father of History was a traveller and an annalist rather than an archæologist and he tripped in the following passage (i. c. 135), “As soon as they (the [[Perse\|Persians]]) hear of any luxury, they instantly make it their own, and hence, among other matters, they have learned from the Hellenes a passion for boys” (“unnatural lust”, says modest Rawlinson). Plutarch (De Malig. Herod. xiii){{refnote\|11}} asserts with much more probability that the Persians used [[castration\|eunuch]] boys according to the ''Mos Græciæ,'' long before they had seen the Grecian main.

	In the Holy Books of the Hellenes, Homer and Hesiod, dealing with the heroic ages, there is no trace of pederasty, although, in a long subsequent generation, [[Lucien de Samosate\|Lucian]] suspected [[Achille]]s and [[Patrocle\|Patroclus]] as he did [[Oreste]]s and [[Pylade]]s, [[Thésée\|Theseus]] and [[Pirithoos\|Pirithous]]. Homer’s praises of beauty are reserved for the feminines, especially his favourite Helen. But the [[Doriens\|Dorians]] of [[Crète\|Crete]] seem to have commended the abuse to [[Athènes\|Athens]] and [[Sparte\|Sparta]] and subsequently imported it into Tarentum, Agrigentum and other colonies. Ephorus in [[Strabon\|Strabo]] (x. 4 § 21) gives a curious account of the violent [[Enlèvement\|abduction]] of beloved boys (''παρασταθέντες'') by the lover (''ἐραστής''); of the obligations of the ravisher (''φιλήτωρ'') to the favourite (''κλεινός''){{refnote\|12}} and of the “marriage-ceremonies” which lasted two months. See also [[Platon\|Plato]], [[Les lois (Platon)\|Laws]] i. c. 8. Servius (Ad Æneid., x. 325) informs us, “De Cretensibus accepimus, quod in amore puerorum intemperantes fuerunt, quod postea in Laconas et in totam Græciam translatum est.” The Cretans and afterwards their apt pupils, the Chalcidians, held it disreputable for a beautiful boy to lack a lover. Hence [[Zeus]], the national Doric god of Crete, loved [[Ganymède\|Ganymede]]{{refnote\|13}}; [[Apollon\|Apollo]], another Dorian deity, loved [[Hyacinthe\|Hyacinth]], and [[Héraklès\|Hercules]], a Doric hero who grew to be a sun-god, loved [[Hylas]] and a host of others: thus Crete sanctified the practice by the examples of the gods and demigods. But when legislation came, the subject had qualified itself for legal limitation and as such was undertaken by [[Lycurgue\|Lycurgus]] and [[Solon]], according to [[Xénophon\|Xenophon]] (Lac. ii. 13), who draws a broad distinction between the honest love of boys and dishonest (''αἴχιστος'') lust. They both approved of [[chasteté\|pure]] pederastía, like that of [[Harmodios et Aristogiton\|Harmodius and Aristogiton]]; but forbade it with [[esclave\|serviles]] because degrading to a free man. Hence the love of boys was spoken of like that of women (Plato: [[Phèdre (Platon)\|Phædrus]]; [[La république (Platon)\|Repub.]] vi. c. 19 and Xenophon, Synop. iv. 10), ''e.g.,'' “There was once a boy, or rather, a youth, of exceeding beauty and he had very many lovers”—this is the language of [[~~Hafez~~-e Shîrâzî\|Hafiz]] and [[Saadi\|Sa’adi]]. [[Eschyle\|Æschylus]], [[Sophocle]]s and [[Euripide]]s were allowed to introduce it upon the stage, for “many men were as fond of having boys for their favourites as women for their mistresses; and this was a frequent fashion in many well-regulated cities of Greece.” Poets like [[Alcée de Mytilène\|Alcæus]], [[Anacréon\|Anacreon]], [[Agathon d’Athènes\|Agathon]] and [[Pindare\|Pindar]] affected it and [[Théognis de Mégare\|Theognis]] sang of a “beautiful boy in the flower of his youth.” The statesmen [[Aristide le Juste\|Aristides]] and [[Thémistocle\|Themistocles]] quarrelled over [[Stésileos de Téos\|Stesileus of Teos]]; and [[Pisistrate\|Pisistratus]] loved [[Charmos\|Charmus]] who first built an altar to [[Éros garçonnier\|Puerile Eros]], while Charmus loved [[Hippias]], son of Pisistratus. [[Démosthène\|Demosthenes the Orator]] took into keeping a youth called [[Cnosion]] greatly to the indignation of his wife. [[Xénophon\|Xenophon]] loved [[Clinias]] and [[Autolycos\|Autolycus]]; [[Aristote\|Aristotle]], [[Herméas\|Hermeas]], [[Théodecte\|Theodectes]]{{refnote\|14}} and others; [[Empédocle\|Empedocles]], [[Pausanias]]; [[Épicure\|Epicurus]], [[Pytocle\|Pytocles]]; [[Aristippe de Cyrène\|Aristippus]], [[Eutichyde]]s and [[Zénon de Citium\|Zeno]] with his [[Stoïcisme\|Stoics]] had a philosophic disregard for women, affecting only pederastía. A man in [[Athénée\|Athenæus]] (iv. c. 40) left in his will that certain youths he had loved should fight like gladiators at his funeral; and Charicles in [[Lucien de Samosate\|Lucian]] abuses Callicratidas for his love of “sterile pleasures.” Lastly there was the notable affair of [[Alcibiade]]s and [[Socrate]]s, the “sanctus pæderasta”{{refnote\|15}} being violemment soupçonné when under the mantle:—non semper sine plagâ ab eo surrexit. Athenæus (v. c. 13) declares that [[Platon\|Plato]] represents Socrates as absolutely intoxicated with his passion for Alcibiades.{{refnote\|16}} The ancients seem to have held the connection impure, or Juvenal would not have written:—		In the Holy Books of the Hellenes, Homer and Hesiod, dealing with the heroic ages, there is no trace of pederasty, although, in a long subsequent generation, [[Lucien de Samosate\|Lucian]] suspected [[Achille]]s and [[Patrocle\|Patroclus]] as he did [[Oreste]]s and [[Pylade]]s, [[Thésée\|Theseus]] and [[Pirithoos\|Pirithous]]. Homer’s praises of beauty are reserved for the feminines, especially his favourite Helen. But the [[Doriens\|Dorians]] of [[Crète\|Crete]] seem to have commended the abuse to [[Athènes\|Athens]] and [[Sparte\|Sparta]] and subsequently imported it into Tarentum, Agrigentum and other colonies. Ephorus in [[Strabon\|Strabo]] (x. 4 § 21) gives a curious account of the violent [[Enlèvement\|abduction]] of beloved boys (''παρασταθέντες'') by the lover (''ἐραστής''); of the obligations of the ravisher (''φιλήτωρ'') to the favourite (''κλεινός''){{refnote\|12}} and of the “marriage-ceremonies” which lasted two months. See also [[Platon\|Plato]], [[Les lois (Platon)\|Laws]] i. c. 8. Servius (Ad Æneid., x. 325) informs us, “De Cretensibus accepimus, quod in amore puerorum intemperantes fuerunt, quod postea in Laconas et in totam Græciam translatum est.” The Cretans and afterwards their apt pupils, the Chalcidians, held it disreputable for a beautiful boy to lack a lover. Hence [[Zeus]], the national Doric god of Crete, loved [[Ganymède\|Ganymede]]{{refnote\|13}}; [[Apollon\|Apollo]], another Dorian deity, loved [[Hyacinthe\|Hyacinth]], and [[Héraklès\|Hercules]], a Doric hero who grew to be a sun-god, loved [[Hylas]] and a host of others: thus Crete sanctified the practice by the examples of the gods and demigods. But when legislation came, the subject had qualified itself for legal limitation and as such was undertaken by [[Lycurgue\|Lycurgus]] and [[Solon]], according to [[Xénophon\|Xenophon]] (Lac. ii. 13), who draws a broad distinction between the honest love of boys and dishonest (''αἴχιστος'') lust. They both approved of [[chasteté\|pure]] pederastía, like that of [[Harmodios et Aristogiton\|Harmodius and Aristogiton]]; but forbade it with [[esclave\|serviles]] because degrading to a free man. Hence the love of boys was spoken of like that of women (Plato: [[Phèdre (Platon)\|Phædrus]]; [[La république (Platon)\|Repub.]] vi. c. 19 and Xenophon, Synop. iv. 10), ''e.g.,'' “There was once a boy, or rather, a youth, of exceeding beauty and he had very many lovers”—this is the language of [[Hâfez-e Shîrâzî\|Hafiz]] and [[Saadi\|Sa’adi]]. [[Eschyle\|Æschylus]], [[Sophocle]]s and [[Euripide]]s were allowed to introduce it upon the stage, for “many men were as fond of having boys for their favourites as women for their mistresses; and this was a frequent fashion in many well-regulated cities of Greece.” Poets like [[Alcée de Mytilène\|Alcæus]], [[Anacréon\|Anacreon]], [[Agathon d’Athènes\|Agathon]] and [[Pindare\|Pindar]] affected it and [[Théognis de Mégare\|Theognis]] sang of a “beautiful boy in the flower of his youth.” The statesmen [[Aristide le Juste\|Aristides]] and [[Thémistocle\|Themistocles]] quarrelled over [[Stésileos de Téos\|Stesileus of Teos]]; and [[Pisistrate\|Pisistratus]] loved [[Charmos\|Charmus]] who first built an altar to [[Éros garçonnier\|Puerile Eros]], while Charmus loved [[Hippias]], son of Pisistratus. [[Démosthène\|Demosthenes the Orator]] took into keeping a youth called [[Cnosion]] greatly to the indignation of his wife. [[Xénophon\|Xenophon]] loved [[Clinias]] and [[Autolycos\|Autolycus]]; [[Aristote\|Aristotle]], [[Herméas\|Hermeas]], [[Théodecte\|Theodectes]]{{refnote\|14}} and others; [[Empédocle\|Empedocles]], [[Pausanias]]; [[Épicure\|Epicurus]], [[Pytocle\|Pytocles]]; [[Aristippe de Cyrène\|Aristippus]], [[Eutichyde]]s and [[Zénon de Citium\|Zeno]] with his [[Stoïcisme\|Stoics]] had a philosophic disregard for women, affecting only pederastía. A man in [[Athénée\|Athenæus]] (iv. c. 40) left in his will that certain youths he had loved should fight like gladiators at his funeral; and Charicles in [[Lucien de Samosate\|Lucian]] abuses Callicratidas for his love of “sterile pleasures.” Lastly there was the notable affair of [[Alcibiade]]s and [[Socrate]]s, the “sanctus pæderasta”{{refnote\|15}} being violemment soupçonné when under the mantle:—non semper sine plagâ ab eo surrexit. Athenæus (v. c. 13) declares that [[Platon\|Plato]] represents Socrates as absolutely intoxicated with his passion for Alcibiades.{{refnote\|16}} The ancients seem to have held the connection impure, or Juvenal would not have written:—
	<br><br>		<br><br>
	<center><small>Inter Socraticos notissima fossa cinædos,</small></center>		<center><small>Inter Socraticos notissima fossa cinædos,</small></center>

Caprineus : m

2010-05-27T20:02:50Z

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	==Terminal essay==		==Terminal essay==
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	{{Citation longue\|reftype=1\|refnotes={{refnote\|1\|This detail especially excited the veteran’s curiosity. The reason proved to be that the [[scrotum]] of the unmutilated boy could be used as a kind of bridle for directing the movements of the animal. I find nothing of the kind mentioned in the Sotadical literature of [[Grèce antique\|Greece]] and [[Empire romain\|Rome]]; although the same cause might be expected everywhere to have the same effect. But in Mirabeau (Kadhésch) a grand seigneur moderne, when his valet-de-chambre de confiance proposes to provide him with women instead of boys, exclaims, “Des femmes! eh! c’est comme si tu me servais un gigot sans manche.” See also infra for “Le poids du tisserand.”}}{{refnote\|2\|See Falconry in the Valley of the Indus, London, John Van Voorst, 1852.}}{{refnote\|3\|Submitted to Government on Dec. 31, ’47 and March 2, ’48, they were printed in “Selections from the Records of the Government of India.” Bombay. New Series. No. xvii. Part 2, 1855. These are (1) Notes on the Population of Sind, etc., and (2) Brief Notes on the Modes of Intoxication, etc., written in collaboration with my late friend Assistant-Surgeon John E. Stocks, whose early death was a sore loss to scientific botany.}}{{refnote\|4\|Glycon the Courtesan in [[Athénée\|Athen.]] xiii. 84 declares that “boys are handsome only when they resemble women;” and so the Learned Lady in [[Les mille et une nuits\|The Nights]] [''The Man’s Dispute with the Learned Woman, The 423rd Night''] declares “Boys are likened to girls because folks say, Yonder boy is like a girl.” For the superior physical beauty of the human male compared with the female, see The Nights [''The Tale of Ni’amah bin al-Rabi’a and Naomi, The 243rd Night'']; and the boy’s voice before it [[Mue de la voix\|breaks]] excels that of any diva.}}{{refnote\|5\|“Mascula,” from the priapiscus, the overdevelopment of clitoris (the veretrum muliebre, in Arabic Abu Tartúr, habens cristam) which enabled her to play the man. Sappho (nat. [[-612\|B.C. 612]]) has been retoillée like Mary Stuart, La Brinvilliers, Marie Antoinette and a host of feminine names which have a savour not of sanctity. Maximus of Tyre (Dissert. xxiv.) declares that the Eros of Sappho was Socratic and that Gyrinna and Atthis were as [[Alcibiade]]s and [[Charmide\|Chermides]] to [[Socrate]]s: Ovid, who could consult documents now lost, takes the same view in the Letter of Sappho to Phaon and in Tristia, ii. 265.<br><center>Lesbia quid docuit Sappho nisi amare puellas?</center>Suidas supports Ovid. Longinus eulogizes the ''ἐρωτικὴ μανία'' (a term applied only to carnal love) of the far-famed Ode to Atthis:—<br><center>Ille mî par esse Deo videtur   *    *    <br>(Heureux ! qui près de toi pour toi seule soupire       *    *<br>Blest as th’ immortal gods is he, etc.)</center>By its love symptoms, suggesting that possession is the sole cure for passion, Erasistratus discovered the love of Antiochus for Stratonice. Mure (Hist. of Greek Literature, 1850) speaks of the Ode to Aphrodite (Frag. 1) as “one in which the whole volume of [[Grèce antique\|Greek]] literature offers the most powerful concentration into one brilliant focus of the modes in which amatory concupiscence can display itself.” But Bernhardy, Bode, Richter, K. O. Müller and esp. Welcker have made Sappho a model of purity, much like some of our dull wits who have converted [[Shakespeare]], that most debauched genius, into a good [[Royaume-Uni\|British]] bourgeois.}}{{refnote\|6\|The [[Arabes\|Arabic]] Sahhákah, the Tractatrix or Subigitatrix, who has been noticed in [''The Tale of King Omar bin al-Nu’uman and his Sons, The 93rd Night,'' note]. Hence to Lesbianise (''λεσβίζειν'') and tribassare (''τρίβεσθαι''); the former applied to the love of woman for woman and the latter to its mécanique: this is either natural, as friction of the labia and insertion of the clitoris when unusually developed, or artificial by means of the fascinum, the [[godemiché\|artificial penis]] (the Persian “Mayájang”); the patte de chat, the banana-fruit and a multitude of other succedanea. As this feminine perversion is only glanced at in [[Les mille et une nuits\|The Nights]] I need hardly enlarge upon the subject.}}{{refnote\|7\|[[Platon\|Plato]] ([[Le banquet (Platon)\|Symp.]]) is probably [[mysticisme\|mystical]] when he accounts for such passions by there being in the beginning three species of humanity, men, women and men-women or androgynes. When the latter were destroyed by [[Zeus]] for rebellion, the two others were individually divided into equal parts. Hence each division seeks its other half in the same sex; the primitive man prefers men and the primitive woman women. C’est beau, but—is it true? The idea was probably derived from [[Égypte antique\|Egypt]] which supplied the [[Hébreux\|Hebrews]] with androgynic humanity; and thence it passed to extreme [[Inde\|India]], where Shiva as Ardhanárí was male on one side and female on the other side of the body, combining paternal and maternal qualities and functions. The first creation of humans (Gen. i. 27) was hermaphrodite ({{=}} Hermes and Venus), masculum et fœminam creavit eos—male and female created He them—on the sixth day, with the command to increase and multiply (ibid. v. 28), while Eve the woman was created subsequently. Meanwhile, say certain Talmudists, Adam carnally copulated with all races of animals. See L’Anandryne in Mirabeau’s Erotika Biblion, where Antoinette Bourgnon laments the undoubling which disfigured the work of God, producing monsters incapable of independent self-reproduction like the vegetable kingdom.}}{{refnote\|8\|De la Femme, Paris, 1827.}}{{refnote\|9\|Die Lustseuche des Alterthums, Halle, 1839.}}{{refnote\|10\|See his [[Histoire de l’amour grec dans l’antiquité\|exhaustive article on (Grecian) “Paederastie”]] in the Allgemeine Encyklopædie of Ersch and Gruber, Leipzig, Brockhaus, 1837. He carefully traces it through the several states, [[Doriens\|Dorians]], [[Éoliens\|Æolians]], [[Ioniens\|Ionians]], the [[Attique\|Attic]] cities and those of [[Asie Mineure\|Asia Minor]]. For details I must refer readers to M. Meier; a full account of these would fill a volume, not the section of an essay.}}{{refnote\|11\|Against which see Henri Estienne, Apologie pour Hérodote, a society satire of the xvi{{Exp\|th}} century, lately reprinted by Liseux.}}{{refnote\|12\|In [[Sparte\|Sparta]] the lover was called ''εἰσπνήλας'' or ''εἴσπνηλος'' and the beloved as in Thessaly ''ἀΐτας'' or ''ἀἴτης.''}}{{refnote\|13\|The more I study [[religion]]s the more I am convinced that man never worshipped anything but himself. [[Zeus]], who became Jupiter, was an ancient king, according to the [[Crète\|Cretans]], who were entitled liars because they showed his burial-place. From a deified ancestor he would become a local god, like the [[Hébreux\|Hebrew]] Jehovah as opposed to Chemosh of Moab; the name would gain amplitude by long time and distant travel, and the old island chieftain would end in becoming the Demiurgus. [[Ganymède\|Ganymede]] (who possibly gave rise to the old Lat. “Catamitus”) was probably some fair [[Phrygie\|Phrygian]] boy (“son of [[Tros]]”) who in process of time became a symbol of the wise man seized by the [[eagle]] (perspicacity) to be raised amongst the Immortals; and the [[chasteté\|chaste]] myth simply signified that only the prudent are loved by the gods. But it rotted with age as do all things human. For the Pederastía of the Gods see Bayle under [[Chrysippe]].}}{{refnote\|14\|See [[Dissertation sur les idées morales des Grecs et sur les dangers de lire Platon]]. Par M. Audé, Bibliophile, Rouen, Lemonnyer, 1879. This is the pseudonym of the late Octave Delepierre, who published with Gay, but not the editio princeps—which, if I remember rightly, contains much more matter.}}{{refnote\|15\|The phrase of J. Matthias Gesner, Comm. Reg. Soc. Gottingen, i. 1-32. It was founded upon Erasmus’ “Sancte Socrate, ora pro nobis,” and the article was translated by M. Alcide Bonmaire, Paris, Liseux, 1877.}}{{refnote\|16\|The subject has employed many a pen, ''e.g.,'' [[L’Alcibiade fanciullo a scola\|Alcibiade Fanciullo a Scola]], D.P.A. (supposed to be Pietro Aretine—ad captandum?), Oranges, par Juann VVart, 1652: small square 8vo. of pp. 102, including 3 preliminary pp. and at end an unpaged leaf with 4 sonnets, almost Venetian, by V. M. There is a reimpression of the same date, a small 12mo of longer format, pp. 124 with pp. 2 for sonnets: in 1862 the Imprimerie Raçon printed 102 copies in 8vo. of pp. iv.-108, and in 1863 it was condemned by the police as a liber spurcissimus atque execrandus de criminis sodomici laude et arte. This work produced “[[Alcibiade enfant à l’école (Texte intégral – 1)\|Alcibiade Enfant à l’école]],” traduit pour la première fois de l’Italien de Ferrante Pallavicini, Amsterdam, chez l’Ancien Pierre Marteau, mdccclxvi. Pallavicini (nat. [[1618]]), who wrote against [[Rome]], was beheaded, æt. 26 (March 5, 1644), at Avignon in [[1644]] by the vengeance of the Barberini: he was a bel esprit déréglé, nourri d’études antiques and a Memb. of the Acad. Degl’ Incogniti. His peculiarities are shown by his “Opere Scelte,” 2 vols. 12mo, Villafranca, mdclxiii; these do not include Alcibiade Fanciullo, a dialogue between Philotimus and Alcibiades which seems to be a mere skit at the [[Jésuites\|Jesuits]] and their Péché philosophique. Then came the “[[Dissertation sur l’Alcibiade fanciullo a scola]],” traduit de l’Italien de Giambattista Baseggio et accompagnée de notes et d’une post-face par un bibliophile français (M. Gustave Brunet, Librarian of Bordeaux), Paris, J. Gay, 1861—an octavo of pp. 78 (paged), 254 copies. The same Baseggio printed in 1850 his Disquisizioni (23 copies) and claims for F. Pallavicini the authorship of Alcibiades which the Manuel du Libraire wrongly attributes to M. Girol. Adda in 1859. I have heard of but not seen the “Amator fornaceus, amator ineptus” (Palladii, 1633) supposed by some to be the origin of Alcibiade Fanciullo; but most of the critics consider it a poor and insipid production.}}{{refnote\|17\|The word is from ''νάρκη,'' numbness, torpor, narcotism: the flowers, being loved by the infernal gods, were offered to the Furies. [[Narcisse\|Narcissus]] and [[Hippolyte\|Hippolytus]] are often assumed as types of morosa voluptas, [[masturbation]] and clitorisation for nymphomania: certain [[Moyen-Âge\|mediæval]] writers found in the former a type of the [[Jésus de Nazareth\|Saviour]]; and Mirabeau a representation of the androgynous or first Adam: to me [[Narcisse\|Narcissus]] suggests the [[Hindouisme\|Hindu]] Vishnu absorbed in the contemplation of his own perfections.}}{{refnote\|18\|The verse of Ovid is parallel’d by the song of [[Al-Zâhir al-Jazari\|Al-Záhir al-Jazari]] (Ibn Khall. iii. 720):<br><br><center>Illum impuberem amaverunt mares; puberem feminæ.<br>Gloria Deo! nunquam amatoribus carebit.<br> </center>}}{{refnote\|19\|The venerable society of prostitutes contained three chief classes. The first and lowest were the Dicteriads, so called from Dicte ([[Crète\|Crete]]), who imitated Pasiphaë, wife of Minos, in preferring a bull to a husband; above them was the middle class, the Aleutridæ, who were the Almahs or professional musicians, and the aristocracy was represented by the Hetairai, whose wit and learning enabled them to adorn more than one page of [[Grèce antique\|Grecian]] history. The grave [[Solon]], who had studied in [[Égypte\|Egypt]], established a vast Dicterion (Philemon in his Delphica), or [[bordel]], whose proceeds swelled the revenue of the Republic.}}		{{Citation longue\|reftype=1\|refnotes={{refnote\|1\|This detail especially excited the veteran’s curiosity. The reason proved to be that the [[scrotum]] of the unmutilated boy could be used as a kind of bridle for directing the movements of the animal. I find nothing of the kind mentioned in the Sotadical literature of [[Grèce antique\|Greece]] and [[Empire romain\|Rome]]; although the same cause might be expected everywhere to have the same effect. But in Mirabeau (Kadhésch) a grand seigneur moderne, when his valet-de-chambre de confiance proposes to provide him with women instead of boys, exclaims, “Des femmes! eh! c’est comme si tu me servais un gigot sans manche.” See also infra for “Le poids du tisserand.”}}{{refnote\|2\|See Falconry in the Valley of the Indus, London, John Van Voorst, 1852.}}{{refnote\|3\|Submitted to Government on Dec. 31, ’47 and March 2, ’48, they were printed in “Selections from the Records of the Government of India.” Bombay. New Series. No. xvii. Part 2, 1855. These are (1) Notes on the Population of Sind, etc., and (2) Brief Notes on the Modes of Intoxication, etc., written in collaboration with my late friend Assistant-Surgeon John E. Stocks, whose early death was a sore loss to scientific botany.}}{{refnote\|4\|Glycon the Courtesan in [[Athénée\|Athen.]] xiii. 84 declares that “boys are handsome only when they resemble women;” and so the Learned Lady in [[Les mille et une nuits\|The Nights]] [''The Man’s Dispute with the Learned Woman, The 423rd Night''] declares “Boys are likened to girls because folks say, Yonder boy is like a girl.” For the superior physical beauty of the human male compared with the female, see The Nights [''The Tale of Ni’amah bin al-Rabi’a and Naomi, The 243rd Night'']; and the boy’s voice before it [[Mue de la voix\|breaks]] excels that of any diva.}}{{refnote\|5\|“Mascula,” from the priapiscus, the overdevelopment of clitoris (the veretrum muliebre, in Arabic Abu Tartúr, habens cristam) which enabled her to play the man. Sappho (nat. [[-612\|B.C. 612]]) has been retoillée like Mary Stuart, La Brinvilliers, Marie Antoinette and a host of feminine names which have a savour not of sanctity. Maximus of Tyre (Dissert. xxiv.) declares that the Eros of Sappho was Socratic and that Gyrinna and Atthis were as [[Alcibiade]]s and [[Charmide\|Chermides]] to [[Socrate]]s: Ovid, who could consult documents now lost, takes the same view in the Letter of Sappho to Phaon and in Tristia, ii. 265.<br><center>Lesbia quid docuit Sappho nisi amare puellas?</center>Suidas supports Ovid. Longinus eulogizes the ''ἐρωτικὴ μανία'' (a term applied only to carnal love) of the far-famed Ode to Atthis:—<br><center>Ille mî par esse Deo videtur   *    *    <br>(Heureux ! qui près de toi pour toi seule soupire       *    *<br>Blest as th’ immortal gods is he, etc.)</center>By its love symptoms, suggesting that possession is the sole cure for passion, Erasistratus discovered the love of Antiochus for Stratonice. Mure (Hist. of Greek Literature, 1850) speaks of the Ode to Aphrodite (Frag. 1) as “one in which the whole volume of [[Grèce antique\|Greek]] literature offers the most powerful concentration into one brilliant focus of the modes in which amatory concupiscence can display itself.” But Bernhardy, Bode, Richter, K. O. Müller and esp. Welcker have made Sappho a model of purity, much like some of our dull wits who have converted [[Shakespeare]], that most debauched genius, into a good [[Royaume-Uni\|British]] bourgeois.}}{{refnote\|6\|The [[Arabes\|Arabic]] Sahhákah, the Tractatrix or Subigitatrix, who has been noticed in [''The Tale of King Omar bin al-Nu’uman and his Sons, The 93rd Night,'' note]. Hence to Lesbianise (''λεσβίζειν'') and tribassare (''τρίβεσθαι''); the former applied to the love of woman for woman and the latter to its mécanique: this is either natural, as friction of the labia and insertion of the clitoris when unusually developed, or artificial by means of the fascinum, the [[godemiché\|artificial penis]] (the Persian “Mayájang”); the patte de chat, the banana-fruit and a multitude of other succedanea. As this feminine perversion is only glanced at in [[Les mille et une nuits\|The Nights]] I need hardly enlarge upon the subject.}}{{refnote\|7\|[[Platon\|Plato]] ([[Le banquet (Platon)\|Symp.]]) is probably [[mysticisme\|mystical]] when he accounts for such passions by there being in the beginning three species of humanity, men, women and men-women or androgynes. When the latter were destroyed by [[Zeus]] for rebellion, the two others were individually divided into equal parts. Hence each division seeks its other half in the same sex; the primitive man prefers men and the primitive woman women. C’est beau, but—is it true? The idea was probably derived from [[Égypte antique\|Egypt]] which supplied the [[Hébreux\|Hebrews]] with androgynic humanity; and thence it passed to extreme [[Inde\|India]], where Shiva as Ardhanárí was male on one side and female on the other side of the body, combining paternal and maternal qualities and functions. The first creation of humans (Gen. i. 27) was hermaphrodite ({{=}} Hermes and Venus), masculum et fœminam creavit eos—male and female created He them—on the sixth day, with the command to increase and multiply (ibid. v. 28), while Eve the woman was created subsequently. Meanwhile, say certain Talmudists, Adam carnally copulated with all races of animals. See L’Anandryne in Mirabeau’s Erotika Biblion, where Antoinette Bourgnon laments the undoubling which disfigured the work of God, producing monsters incapable of independent self-reproduction like the vegetable kingdom.}}{{refnote\|8\|De la Femme, Paris, 1827.}}{{refnote\|9\|Die Lustseuche des Alterthums, Halle, 1839.}}{{refnote\|10\|See his [[Histoire de l’amour grec dans l’antiquité\|exhaustive article on (Grecian) “Paederastie”]] in the Allgemeine Encyklopædie of Ersch and Gruber, Leipzig, Brockhaus, 1837. He carefully traces it through the several states, [[Doriens\|Dorians]], [[Éoliens\|Æolians]], [[Ioniens\|Ionians]], the [[Attique\|Attic]] cities and those of [[Asie Mineure\|Asia Minor]]. For details I must refer readers to M. Meier; a full account of these would fill a volume, not the section of an essay.}}{{refnote\|11\|Against which see Henri Estienne, Apologie pour Hérodote, a society satire of the xvi{{Exp\|th}} century, lately reprinted by Liseux.}}{{refnote\|12\|In [[Sparte\|Sparta]] the lover was called ''εἰσπνήλας'' or ''εἴσπνηλος'' and the beloved as in Thessaly ''ἀΐτας'' or ''ἀἴτης.''}}{{refnote\|13\|The more I study [[religion]]s the more I am convinced that man never worshipped anything but himself. [[Zeus]], who became Jupiter, was an ancient king, according to the [[Crète\|Cretans]], who were entitled liars because they showed his burial-place. From a deified ancestor he would become a local god, like the [[Hébreux\|Hebrew]] Jehovah as opposed to Chemosh of Moab; the name would gain amplitude by long time and distant travel, and the old island chieftain would end in becoming the Demiurgus. [[Ganymède\|Ganymede]] (who possibly gave rise to the old Lat. “Catamitus”) was probably some fair [[Phrygie\|Phrygian]] boy (“son of [[Tros]]”) who in process of time became a symbol of the wise man seized by the [[eagle]] (perspicacity) to be raised amongst the Immortals; and the [[chasteté\|chaste]] myth simply signified that only the prudent are loved by the gods. But it rotted with age as do all things human. For the Pederastía of the Gods see Bayle under [[Chrysippe]].}}{{refnote\|14\|See [[Dissertation sur les idées morales des Grecs et sur le danger de lire Platon\|Dissertation sur les idées morales des Grecs et sur les dangers de lire Platon]]. Par M. Audé, Bibliophile, Rouen, Lemonnyer, 1879. This is the pseudonym of the late Octave Delepierre, who published with Gay, but not the editio princeps—which, if I remember rightly, contains much more matter.}}{{refnote\|15\|The phrase of J. Matthias Gesner, Comm. Reg. Soc. Gottingen, i. 1-32. It was founded upon Erasmus’ “Sancte Socrate, ora pro nobis,” and the article was translated by M. Alcide Bonmaire, Paris, Liseux, 1877.}}{{refnote\|16\|The subject has employed many a pen, ''e.g.,'' [[L’Alcibiade fanciullo a scola\|Alcibiade Fanciullo a Scola]], D.P.A. (supposed to be Pietro Aretine—ad captandum?), Oranges, par Juann VVart, 1652: small square 8vo. of pp. 102, including 3 preliminary pp. and at end an unpaged leaf with 4 sonnets, almost Venetian, by V. M. There is a reimpression of the same date, a small 12mo of longer format, pp. 124 with pp. 2 for sonnets: in 1862 the Imprimerie Raçon printed 102 copies in 8vo. of pp. iv.-108, and in 1863 it was condemned by the police as a liber spurcissimus atque execrandus de criminis sodomici laude et arte. This work produced “[[Alcibiade enfant à l’école (Texte intégral – 1)\|Alcibiade Enfant à l’école]],” traduit pour la première fois de l’Italien de Ferrante Pallavicini, Amsterdam, chez l’Ancien Pierre Marteau, mdccclxvi. Pallavicini (nat. [[1618]]), who wrote against [[Rome]], was beheaded, æt. 26 (March 5, 1644), at Avignon in [[1644]] by the vengeance of the Barberini: he was a bel esprit déréglé, nourri d’études antiques and a Memb. of the Acad. Degl’ Incogniti. His peculiarities are shown by his “Opere Scelte,” 2 vols. 12mo, Villafranca, mdclxiii; these do not include Alcibiade Fanciullo, a dialogue between Philotimus and Alcibiades which seems to be a mere skit at the [[Jésuites\|Jesuits]] and their Péché philosophique. Then came the “[[Dissertation sur l’Alcibiade fanciullo a scola]],” traduit de l’Italien de Giambattista Baseggio et accompagnée de notes et d’une post-face par un bibliophile français (M. Gustave Brunet, Librarian of Bordeaux), Paris, J. Gay, 1861—an octavo of pp. 78 (paged), 254 copies. The same Baseggio printed in 1850 his Disquisizioni (23 copies) and claims for F. Pallavicini the authorship of Alcibiades which the Manuel du Libraire wrongly attributes to M. Girol. Adda in 1859. I have heard of but not seen the “Amator fornaceus, amator ineptus” (Palladii, 1633) supposed by some to be the origin of Alcibiade Fanciullo; but most of the critics consider it a poor and insipid production.}}{{refnote\|17\|The word is from ''νάρκη,'' numbness, torpor, narcotism: the flowers, being loved by the infernal gods, were offered to the Furies. [[Narcisse\|Narcissus]] and [[Hippolyte\|Hippolytus]] are often assumed as types of morosa voluptas, [[masturbation]] and clitorisation for nymphomania: certain [[Moyen-Âge\|mediæval]] writers found in the former a type of the [[Jésus de Nazareth\|Saviour]]; and Mirabeau a representation of the androgynous or first Adam: to me [[Narcisse\|Narcissus]] suggests the [[Hindouisme\|Hindu]] Vishnu absorbed in the contemplation of his own perfections.}}{{refnote\|18\|The verse of Ovid is parallel’d by the song of [[Al-Zâhir al-Jazari\|Al-Záhir al-Jazari]] (Ibn Khall. iii. 720):<br><br><center>Illum impuberem amaverunt mares; puberem feminæ.<br>Gloria Deo! nunquam amatoribus carebit.<br> </center>}}{{refnote\|19\|The venerable society of prostitutes contained three chief classes. The first and lowest were the Dicteriads, so called from Dicte ([[Crète\|Crete]]), who imitated Pasiphaë, wife of Minos, in preferring a bull to a husband; above them was the middle class, the Aleutridæ, who were the Almahs or professional musicians, and the aristocracy was represented by the Hetairai, whose wit and learning enabled them to adorn more than one page of [[Grèce antique\|Grecian]] history. The grave [[Solon]], who had studied in [[Égypte\|Egypt]], established a vast Dicterion (Philemon in his Delphica), or [[bordel]], whose proceeds swelled the revenue of the Republic.}}
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	Paidika, whence pædicare (act.) and pædicari (pass.): so in the Latin poet:—		Paidika, whence pædicare (act.) and pædicari (pass.): so in the Latin poet:—
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	:<small>PEnelopes primam DIdonis prima sequatur,<br>Et primam CAni, syllaba prima REmi.<small>		:<small>PEnelopes primam DIdonis prima sequatur,<br>Et primam CAni, syllaba prima REmi.</small>
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Pederasty (Richard F. Burton) — 1 - Historique des versions

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Aetos : A protégé « Pederasty (Richard F. Burton) — 1 » ([Modifier=Autoriser uniquement les administrateurs] (infini))

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Caprineus : Corrections diverses d'après l'édition originale

Pinocchio : petite erreur de syntaxe corrigée ()

Lascar : remplacement finalement des signes égal par le modèle égal

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