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

domination is strewn with so many briars that one would never be able to pass down it if he did not take care that they were pressed down under the roses. The Roman emperors adopted that plan; they longed for pleasures and they took the pleasures which offered themselves without delay and in a spirit of competition. Caligula was so little accustomed to waiting that, while occupied in offering a sacrifice to the Gods, and the figure of a priest having pleased him, he did not take time to finish the sacred ceremonies before taking his pleasure of him.

A remarkable thing is that among almost all peoples, the baths are the places where the prostitution of men by their own sex is the most common. We see in Catullus that the “cinaedi” (catamites), a noun which my chaste pen refuses to translate into French, haunted the baths incessantly to carry out their practices. Among the Orientals, of all modern peoples who have retained this taste most generally, this same fact holds good. It was at the bath that Tiberius, impotent through old age and debauchery, was made young again by the touch little children applied to his breasts; these children he called “‘little fishes,” they sucked his withered breasts, his infected mouth, his livid lips, and finally his virile parts. Hideous spectacle of a tyrant disgraced by nature and struggling against her maledictions! But in vain did he invent new pleasures, in vain did he take part in these scenes in which groups of young men by threes and fours assumed all sorts of lascivious postures, and were at the same time active and passive; the sight of these indulgences of the “sprintriae” (for that is the name which was given there) did not enable him to resuscitate his vigor any more than the glamor of the throne or the servile submission of the senate served to mitigate his remorse.

But of all the emperors, the ones who carried their taste for young boys to the greatest lengths were, Nero, Domitian and Hadrian. The first publicly wedded the young eunuch Sporus, whom he had had operated upon so that he might serve him like a young woman. He paid court to the boy as he would to a woman and another of his favorites dressed himself up in a veil and imitated the lamentations which women were accustomed to utter on nuptial nights. The second consecrated the month of September to his favorite and the third loved Antinous passionately and caused him to be deified after death.

The most ample proof of the universality of the taste for young boys among the Romans is found in the Epithalamium of Manilius and Julia, by Catullus, and it might be cause for surprise that this has escaped all the philologists, were it not a constant thing that men frequently reading about these centuries fail to perceive the most palpable facts in their authors, just as they pass over the most striking phenomena of nature without observing them. It appears, from this epithalamium, that young men, before their marriage, had a favorite selected from among their slaves and that this favorite was charged with the distribution of nuts among his comrades, on the day, they in turn, treated him with contempt and hooted him. Here follows an exact translation of this curious bit. The favorite could not refuse the nuts to the slaves when by giving them it appeared that he owned that his master had put away his love for hire.

“Lest longer mute tongue stays that
    In festal jest, from Fescennine,
Nor yet deny their nuts to boys,
    He-Concubine! who learns in fine
      His lordling’s love is fled.

Throw nuts to boys thou idle all
    He-Concubine! wast fain full long
With nuts to play: now pleased as thrall
    Be thou to swell Talasios’ throng
      He-Concubine throw nuts.

Wont thou as peasant-girls to jape
    He-whore! Thy Lord’s delight the while:
Now shall hair-curling chattel scrape
    Thy cheeks: poor wretch, ah’ poor and vile:--
      He-Concubine, throw nuts.”

and further on, addressing the husband:

“‘Tis said from smooth-faced ingle train
(Anointed bridegroom!) hardly fain
Hast e’er refrained; now do refrain!
    O Hymen Hymenaeus io,
      O Hymen Hymenaeus!

We know that naught save licit rites
Be known to thee, but wedded wights
No more deem lawful such delights.
    O Hymen Hymenaeus io,
      O Hymen Hymenaeus.”
               (LXI. Burton, tr.)

The Christian religion strongly prohibits this love; the theologians put it among the sins which directly offend against the Holy Ghost. I have not the honor of knowing just why this thing arouses his anger so much more than anything else; doubtless there are reasons. But the wrath of this honest person has not prevented the Christians from having their “pathici,” just as they have in countries where they are authorized by the reigning deities. We have even noticed that they are the priests of the Lord and especially the monks who practice this profession most generally amongst us. The children of Loyola have acquired well-merited renown in this matter: when they painted “Pleasure” they never failed to represent him wearing trousers. Those disciples of Joseph Calasanz who took their places in the education of children, followed their footsteps with zeal and fervor. Lastly, the cardinals, who have a close acquaintance with the Holy Ghost, are so prejudiced in favor of Greek love that they have made it the fashion in the Holy City of Rome; this leads me to wonder whether the Holy Ghost has changed His mind in regard to this matter and is no longer shocked by it; or whether the theologians were not mistaken in assuming an aversion against sodomy which He never had. The cardinals who are on such familiar terms with him would know better than to give all their days over to this pleasure if He really objected to it.

I shall terminate this over-long note with an extract from a violent diatribe against this love which Lucian puts into the mouth of Charicles. He is addressing Callicratidas, a passionate lover of young boys, with whom he had gone to visit the temple of Venus at Cnidus.

“O Venus, my queen! to thee I call; lend me your aid while I plead your cause. For everything over which you deign to shed, be it ever so little, the persuasion of your charms, reaches absolute perfection, above all, erotic discourses need your presence, for you are their lawful mother. In your womanhood, defend the cause of woman, and grant to men to remain men as they have been born. At the beginning of my discourse, I call as witness to the truth of my arguments the first mother of all created things, the source of all generation, the holy Nature of this universe, who, gathering into one and uniting the elements of the world--earth, air, fire and water--and mingling them together, gave life to everything that breathes. Knowing that we are a compound of perishable matter, and that the span of life assigned to each of us was short, she contrived that the death of one should be the birth of another, and meted out to the dying, by way of compensation, the coming into being of others, that by mutual succession we might live forever. But, as it was impossible for anything to be born from a single thing alone, she created two different sexes, and bestowed upon the male the