The Satyricon — Complete by Petronius Arbiter (little red riding hood read aloud txt) 📕

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 and more corrupt civilizations. The fragments of Lucilius make mention of the “cinaedi,” in the sense that they were dancers, and in the earlier ages, they were. Cicero, in the second Philippic calls Antonius a catamite; but in Republican Rome, it is to Catullus that we must turn to find the most decisive evidence of their almost universal inclination to sodomy. The first notice of this passage in its proper significance is found in the Burmann Petronius (ed. 1709): here, in a note on the correct reading of “intertitulos, nudasque meretrices furtim conspatiantes,” the ancient reading would seem to have been “internuculos nudasque meretrices furtim conspatiantes” (and I am not at all certain but that it is to be preferred). Burmann cites the passage from Catullus (Epithalamium of Manlius and Julia); Burmann sees the force of the passage but does not grasp its deeper meaning. Marchena seems to have been the first scholar to read between the lines. See his third note.

A few years later, John Colin Dunlop, the author of a History of Roman Literature which ought to be better known among the teaching fraternity, drew attention to the same passage. So striking is his comment that I will transcribe it in full. “It,” the poem, “has also been highly applauded by the commentators; and more than one critic has declared that it must have been written by the hands of Venus and the Graces. I wish, however, they had excepted from their unqualified panegyrics the coarse imitation of the Fescennine poems, which leaves in our minds a stronger impression of the prevalence and extent of Roman vices, than any other passage in the Latin classics. Martial, and Catullus himself, elsewhere, have branded their enemies; and Juvenal in bursts of satiric indignation, has reproached his countrymen with the most shocking crimes. But here, in a complimentary poem to a patron and intimate friend, these are jocularly alluded to as the venial indulgences of his earliest youth” (vol. i, p. 453, second edition).

This passage clearly points to the fact that it was the common custom among the young Roman patricians to have a bed-fellow of the same sex. Cicero, in speaking of the acquittal of Clodius (Letters to Atticus, lib. i, 18), says, “having bought up and debauched the tribunal”; charges that the judges were promised the favors of the young gentlemen and ladies of Rome, in exchange for their services in the matter of Clodius’ trial. Manutius, in a note on this passage says, “bought up, because the judges took their pay and held Clodius innocent and absolved him: debauched, because certain women and youths of noble birth were introduced by night to not a few of them (there were 56 judges) as additional compensation for their attention to duty” (Variorum Notes to Cicero, vol. ii, pp. 339-340). In the Priapeia, the wayfarer is warned by Priapus to refrain from stealing fruit under penalty of being assaulted from the rear, and the God adds that, should this punishment hold no terrors, there is still the possibility that his mentule may be used as a club by the irate landowner. Again, in Catullus, 100, the Roman paederasty shows itself “Caelius loves Aufilenus and Quintus loves Aufilena--madly.” As we approach the Christian era the picture darkens. Gibbon (vol. i, p. 313) remarks, in a note, that “of the first fifteen emperors, Claudius was the only one whose taste in love was entirely correct,” but Claudius was a moron.

We come now to the bathing establishments. Their history in every country is the same, in one respect: the spreading and fostering of prostitution and paederastia. Cicero (Pro Coelio) accuses Clodia of having deliberately chosen the site of her gardens with the purpose of having a look at the young fellows who came to the Tiber to