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

“They either take in or else they are taken in.”

“Captare” may be defined as to get the upper hand of someone; and “captari” means to be the dupe of someone, to be the object of interested flattery; “captator” means a succession of successful undertakings of the sort referred to above. Martial, lib. VI, 63, addresses the following verses to a certain Marianus, whose inheritance had excited the avarice of one of the intriguers:

“You know you’re being influenced,
You know the miser’s mind;
You know the miser, and you sensed
His purpose; still, you’re blind.”

Pliny the Elder, Historia Naturalis, lib. XIV, chap. i, writes in scathing terms against the infamous practice of paying assiduous court to old people for the purpose of obtaining a legacy under their wills. “Later, childlessness conferred advantages in the shape of the greatest authority and Lower; undue influence became very insidious in its quest of wealth, and in grasping the joyous things alone, debasing the true rewards of life; and all the liberal arts operating for the greatest good were turned to the opposite purpose, and commenced to profit by sycophantic subservience alone.”

And Ammianus Marcellinus, lib. XVIII, chap. 4, remarks: “Some there are that grovel before rich men, old men or young, childless or unmarried, or even wives and children, for the purpose of so influencing their wishes and them by deft and dextrous finesse.”

That this profession of legacy hunting is not one of the lost arts is apparent even in our day, for the term “undue influence” is as common in our courts as Ambrose Bierce’s definition of “husband,” or refined cruelty, or “injunctions” restraining husbands from disposing of property, or separate maintenance, or even “heart balm” and the consequent breach of promise.

Castration has been practiced from remote antiquity, and is a feature of the harem life of the Levant to the present day. Semiramis is accused of having been the first to order the emasculation of a troupe of her boy slaves.

“Whether the first false likeness of men came to the Assyrians through the ingenuity of Semiramis; for these wanton wretches with high timbered voices could not have produced themselves, those smooth cheeks could not reproduce themselves; she gathered their like about her: or, Parthian luxury forbade with its knife, the shadow of down to appear, and fostered long that boyish bloom, compelling art-retarded youth to sink to Venus’ calling,” Claudianus, Eutrop. i, 339 seq.

“And last of all, the multitude of eunuchs, ranging in age, from old men to boys, pale and hideous from the twisted deformity of their features; so that, go where one will, seeing groups of mutilated men, he will detest the memory of Semiramis, that ancient queen who was the first to emasculate young men of tender age; thwarting the intent of Nature, and forcing her from her course.” Ammianus Marcellinus, book xiv, chap. vi.

The Old Testament proves that the Hebrew authorities of the time were no strangers to the abomination, but no mention of eunuchs in Judea itself is to be found prior to the time of Josiah. Castration was forbidden the Jews, Deuteronomy, xxiii, 1, but as this book was probably unknown before the time of Josiah, we can only conjecture as to the attitude of the patriarchs in regard to this subject; we are safe, however, in inferring that it was hostile. “Periander, son of Cypselus, had sent three hundred youths of the noblest young men of the Corcyraeans to Alyattes, at Sardis; for the purpose of emasculation.” Herodotus, iii, chapter 48.

“Hermotimus, then, was sprung from these Pedasians; and, of all men we know, revenged himself in the severest manner for an injury he had received; for, having been captured by an enemy and sold, he was purchased by one Panionius, a Chian, who gained a livelihood by the most infamous practices; for whenever he purchased boys remarkable for their beauty, having castrated them, he used to take them to Sardis and Ephesus and sell them for large sums; for with the barbarians, eunuchs are more valued than others, on account of their perfect fidelity. Panionius, therefore, had castrated many others, as he made his livelihood by this means, and among them, this man.

“Hermotimus, however, was not in every respect unfortunate, for he went to Sardis, along with other presents for the king, and in process of time was the most esteemed by Xerxes of all his eunuchs.

“When the king was preparing to march his Persian army against Athens, Hermotimus was at Sardis, having gone down at that time, upon some business or other, to the Mysian territory which the Chians possess, and is called Atarneus, he there met with Panionius. Having recognized him, he addressed many friendly words to him, first recounting the many advantages he had acquired by this means, and secondly, promising him how many favors he would confer upon him in requital, if he would bring his family and settle there; so that Panionius joyfully accepted the proposal and brought his wife and children. But when Hermotimus got him with his whole family into his power, he addressed him as follows:

“‘O thou, who, of all mankind, hast gained thy living by the most infamous acts, what harm had either I, or any of mine, done to thee, or any of thine, that of a man thou hast made me nothing?

“‘Thou didst imagine, surely, that thy machinations would pass unnoticed by the Gods, who, following righteous laws, have enticed thee, who hath committed unholy deeds, into my hands, so that thou canst not complain of the punishment I shall inflict upon thee.’

“When he had thus upbraided him, his sons being brought into his presence, Panionius was compelled to castrate his own sons, who were four in number; and, being compelled, he did it; and after he had finished it, his sons, being compelled, castrated him. Thus did vengeance and Hermotimus overtake Panionius.” Herodotus, viii, ch. 105-6.

Mention of the Galli, the emasculated priests of Cybebe should be made. Emasculation was a necessary first condition of service in her worship. (Catullus, Attys.) The Latin literature of the silver and bronze ages contains many references to castration. Juvenal and Martial have lavished bitter scorn upon this form of degradation, and Suetonius and Statius inform us that Domitian prohibited the practice, but it is in the “Amoures” attributed to Lucian that we find a passage so closely akin to the one forming a basis of this note, that it is inserted in extenso:

“Some pushed their cruelty so far as to outrage Nature with the sacrilegious knife, and, after depriving men of their virility, found in them the height of pleasure. These miserable and unhappy creatures, that they may the longer serve the purposes of boys, are stunted in their manhood, and remain a doubtful riddle of a double sex, neither preserving that boyhood in which they were born, nor possessing that manhood which should be theirs. The bloom of their youth withers away in a premature old age: while yet boys, they suddenly become old, without any interval of manhood. For impure sensuality, the mistress of every vice, devising one shameless pleasure after another, insensibly plunges into unmentionable debauchery, experienced in every form of brutal lust.” The jealous Roman