A Christian View Against the Deification of Antinous: Tatian, Against the Greeks 10

NOTE: Tatian's argument here is not against Antinous being Hadrian's lover, but only that his worship was idolatry against God.

Others have their own choice: but I refuse to worship constellations. What is it they say about the Lock of Berenice? Or, rather, where were those stars, before Berenice died? How did the marvelous youth Antinous wind up on the moon? Who brought him there? Unless, instead, it was someone who scoffs at the gods, who lied under the prospect of financial reward and said Antinous ascended to heaven, just like they made kings into gods in ancient times? Why are you being so wicked against God? Why do you slander His works? You kill a sheep, but worship another [in the sky]. There’s a bull in the sky, but you kill another one like him [in sacrifice].

--Tatian, Oratio Contra Graecos 10, (1700) ed. Wilhelmus Worth

Habent illi fatum suum: ego stellas erraticas adorare nolo. Quid est quod de crine Berenices traditur? Aut ubi stellae illius erant, antequam ipsa moreretur? Quomodo item Antinous speciosus adolescens in Luna collatus est? Aut quis eum eo levavit? Aliquis scilicet Deos irridens, hunc etiam in caelum ascendisse fingendo, sicut Reges olim quosdam mercede nimiurum conductus & pejerans, homines qui id crederent invenit, & Homericam Theologiam imitatus, honore muneribusque affectus est. Cur estis in Deum sacrilegi? Cur eiusdem opus ignominiose tractatis? Tu mactas ovem & eandem adoras. Taurus in caelo est, tu simile ei animal obtruncas.

Ἐχέτωσαν οὗτοι τὴν εἱμαρμένην· τοὺς πλανήτας προσκυνεῖν οὐ βούλομαι. Τίς ἐστιν ὁ Βερενίκης πλόκαμος; Ποῦ δὲ οἱ ἀστέρες αὐτῆς πρὶν τὴν προειρημένηνἀποθανεῖν; Πῶς δὲ ὁ τεθνεὼς Ἀντίνοος μειράκιον ἐν τῇ σελήνῃ ὡραῖον καθίδρυται; Τίς ὁ ἀναβιβάσας αὐτόν, εἰ μή τις καὶ τοῦτον, ὡς τοὺς βασιλέας μισθοῦ δι ἐπιορκίας τις, τοὺς θεοὺς καταγελῶν, εἰς τὸν οὐρανὸν ἀνεληλυθέναι φήσας πεπίστευται, κατὰ τὸ ὅμοιον θεολογήσας τιμῆς καὶ δωρεᾶς ἠξίωται; Τί μοι τὸν θεον σεσυλήκατε; Τί δὲ αὐτοῦ τὴν ποίησιν ἀτιμάζετε; Θύεις πρόβατον, τὸ δ αὐτὸ προσκυνεῖς· ταῦρός ἐστιν ἐν οὐρανῷ, καὶ τὴν εἰκόνα σφάττεις αὐτοῦ. 

M/M: The Sacred Band of Thebes, Athenaeus, Deipno. 13.12

Name:   Athenaeus Date:   2nd century CE Region:   Naucratis [modern Egypt] Citation:    Deipnosophists 13.12

Pontianos said that Zenon from Citium declared that Eros was the god of friendship and liberty, the provider of harmony, and nothing else. He wrote in The Republic that Eros was a god and an assistant in the safety of the community….In Thebes, the so-called “Sacred Band” composed of lovers, demonstrates the majesty of the god of love, for these soldiers welcome an honorable death over living with dishonor.

Ποντιανὸς δὲ Ζήνωνα ἔφη τὸν Κιτιέα ὑπολαμβάνειν τὸν Ἔρωτα θεὸν εἶναι φιλίας καὶ ἐλευθερίας, ἔτι δὲ καὶ ὁμονοίας παρασκευαστικόν, ἄλλου δὲ οὐδενός. διὸ καὶ ἐν τῇ Πολιτείᾳ ἔφη τὸν Ἔρωτα θεὸν εἶναι συνεργὸν ὑπάρχοντα πρὸς τὴν τῆς πόλεως σωτηρίαν. …ὁ δὲ παρὰ Θηβαίοις ἱερὸς λόχος καλούμενος συνέστηκεν ἐξ ἐραστῶν καὶ ἐρωμένων, τὴν τοῦ θεοῦ σεμνότητα ἐμφαίνων, ἀσπαζομένων θάνατον ἔνδοξον ἀντ᾽ αἰσχροῦ καὶ ἐπονειδίστου βίου. 

Tum Potianus, Zenonem Citieum, aiebat, existimare Amorem Deum esse, Amicitiae &Libertatis & Concordiae auctorem, neque ei aliud esse negotium. Quare etiam in Republica scripsit, esse Amorem Deum, adiutorem ad salutem civitatis … Apud Thebanos sacra cohors, quae vocabatur, ex amatoribus & amasiis composita, maiestatem Dei huius declarabat, quum gloriosam mortem turpi & probrosae vitae anteferrent. 

Translated into Latin by Johannes Schweighaeuser (1805)

Athenaeus of Naucratis [2nd century CE, modern Egypt] was a scholar who lived in Naucratis during the reign of the Antonines. His fifteen volume work, the Deipnosophists, are invaluable for the amount of quotations that preserve otherwise lost authors, including the poetry of Sappho.

Women Are Capable of Achieving Perfection: Clement of Alexandria, Misc. 4.19

That Both Women and Men are Capable of Achieving Perfection, Which Is Also Seen In Examples from Non-Christian Sources

…Didn’t the Athenian woman Leaena bravely endure torment? She revealed nothing at all about the plot of Harmodius & Aristogiton had planned against Hipparchus, even when she was brutally tortured.

They say that the Argive women, under the poet Telesilla’s leadership, were the only ones who were able to rout the excessively warlike Spartans who had leveled their spears against them? Telesilla was able to make them fearless; they were not even afraid of death. 

The author of the Danai says something similar: “Rapidly, the Danai girls took up arms / upon the banks of the beautiful Nile,” etc.

Other poets sing of Atalanta’s speed in hunting, and Anticlea’s outstanding friendship, Alcestis’ love for her husband, the bravery of Maeaeria and Hyacinthides.

  

 --Clement of Alexandria, Stromatum lib.4 cap.19 translated into Latin by D. Nicolae le Nourry (1856)

Tam mulieres quam viros esse perfectionis obtinendae capaces, quod et heroinarum apud exemplis confirmat

...Annon enim tormenta quoque tulit fortiter Leaena Attica, quae cum esset conscia insidiarum quae ab Harmodio et Aristogitone parabantur in Hipparchum, nihil omnino est elocuta, etsi valde cruciaretur? Aiunt autem Argolicas quoque, Telesilla poetria duce, Spartanos, qui magna erant virtute in rebus bellicis, solo instituito prodeuntes fugasse, et effecisse ut illae mortem nihil extimescerent. De filiabus quoque Danai dicit similia Danaidis auctor: "Tumque cito Danai sumpserunt arma puellae / in ripis pulchro labentis flumine Nili;" et quae sequuntur. Canunt autem reliqui poetae velocitatem Atalantae in venatione, et egregiam Anticleae amicitiam ,et Alcestidis in maritum amorem, et Maeaeriae et Hyacinthidum fortitudinem...

 

Ace Champion Atalanta: Hyginus, Fab. 185

Name: Hyginus   Date:  64 BCE – 17 CE Region:  Hispania [modern Spain] / Alexandria [modern Egypt]; Rome [modern Italy] Citation:  Fables 185

It is said that Schoeneus had a beautiful daughter named Atalanta who surpassed men on the racetrack with her own athletic ability. She asked her father to remain unmarried, so whenever one of her many suitors asked for her hand in marriage, her father would set up a contest. A suitor who wanted to marry his daughter had to first run a race with Atalanta, but he would run the track unarmed, while she pursued him with a spear. After she hunted him down and killed him, she would put his head on display on the racetrack. After Atalanta had defeated and killed many suitors this way, she was finally defeated by Hippomenes [the son of Megareus and Merope]. Venus gave Hippomenes three special apples, and told him how to use them. During the race, he tossed the apples to the girl to slow down the race. She slowed down while she collected them and marveled at their golden appearance, and so the youth ended up winning the race. Schoeneus was impressed by the trick and happily married off his daughter to Hippomenes. But while he led her back to his homeland, Hippomenes forgot that he only won the race by Venus’ help, and did not thank her. Venus grew angry at that, and while Hippomenes was sacrificing to Jupiter the Winner on Mount Parnassus, he became overcome with lust and slept with Atalanta in the god’s sacred shrine. Because of this act, Jupiter turned them into lions, so they could no longer sleep together again*.

* According to ancient superstition, lions and lionesses could not mate with each other.

Schoeneus filiam Atalantam virginem formosissimam dicitur habuisse, quae virtute sua cursu viros superabat. ea petiit a patre ut se virginem servaret. itaque cum a pluribus in coniugium peteretur, pater eius simultatem constituit, qui eam ducere vellet prius in certamine cursu cum ea contenderet, termino constituto, ut ille inermis fugeret haec cum telo insequeretur; quem intra finem termini constituta fuisset interficeret, cuius caput in stadio figeret. plerosque cum superasset et ocidisset novissime ab Hippomene Megarei et Meropes filio victa est. hic enim a Venere mala tria insignis formae acceperat, edoctus quis usus in eis esset. qui in ipso certamine iactando puellae impetum alligavit. illa enim dum colligit et ammiratur aurum, declinavit et iuveni victoriam tradidit. cui Schoeneus ob industriam libens filiam suam dedit uxorem. Hanc cum in patriam duceret, oblitus beneficio Veneris se vicisse, grates ei non egit. irata Venere in monte Parnasso cum sacrificaret Iovi Victori, cupiditate incensus cum ea in fano concubuit. quos Iupiter ob id factum in leonem et leam convertit,  quibus dii concubitum Veneris denegant.

Hyginus [Caius Julius Hyginus; 64 BCE – 17 CE, modern Spain or Egypt] was one of Augustus’ freedmen and a famous mythographer. He was originally from Hispania [modern Spain].  Some think that he was actually from Alexandria [modern Egypt], and brought to Rome as a boy by Caesar after the fall of Alexandria. He studied under the Greek scholar Cornelius Alexander, then followed in his footsteps. He was in charge of the Palatine library, and despite this, still had the time to teach many people. He was very close friends with the poet Ovid and Clodius Licinius, the former consul and historian who, after Hyginus fell into poverty, supported him financially for as long as he lived.

Remembered Among the Flowers: Claudian, De Raptu Proserpinae 2.128-136

Name:  Claudian Date:   370 – 404 CE  Region:    Alexandria [modern Egypt] Citation: The Abduction of Proserpina, 2.128-136

The loss of Hyacinthus and Narcissus foreshadow Persephone / Proserpina's abduction. 

Together, they [Proserpina and her companions]  gather the flowers, the glory of the fields:

This one weaves lilies with dark violets,

That one decorates herself with marjoram.

Another one strides onwards, crowned with roses, and another is sparkly with white flowers.

This one wears you as well, sorrowful Hyacinthus, with your mournful petals*,

They pluck Narcissus, too:

Once, long ago, you were awesome youths,

But now you are the famous companions of the spring.

You, Hyacinthus, were a son of Amyclae,

But Helicon created Narcissus.

A stray discus killed you, Hyacinthus,

But a water [nymph]’s love led you astray.

The Delian god [Apollo] wears you upon his forehead, Hyacinthus;

And Cephisus mourns your loss, Narcissus, with a broken reed [panpipe].

 

pratorum spoliatur honos : haec lilia fuscis

intexit violis ; hanc mollis amaracus ornat ;

haec graditur stellata rosis, haec alba ligustris.

te quoque, flebilibus maerens Hyacinthe figuris,  

Narcissumque metunt, nunc inclita germina veris,

praestantes olim pueros : tu natus Amyclis,

hunc Helicon genuit ; disci te perculit error,

hunc fontis decepit amor ; te fronte retusa

Delius, hunc fracta Cephisus harundine luget. 

 

 Claudian was born in Alexandria, Egypt during the 4^th century CE. He is one of the best poets of the time period, and he provides a unique perspective as a non-Christian writer in Christian Rome. Many of his works are still extant, including panegyric [official praise literature] for the Roman Emperor Honorius and his general Stilicho, a poem criticizing the eunuch consul Eutropius, and an epic retelling of the abduction of Persephone.

Ace Allies Living Together in Honor and Joy: Callimachus, In Delos 291-299

Living Together in Love and Joy

Name: Callimachus Date:    305 – 240 BCE Region:   Cyrene [modern Libya] Citation:    Hymn to Delos 291-299

Artemis, the first to [worship] you from golden Thule

Were the daughters of Boreas,

 Upis and Loxo, and happy-in-life Hecaerge,

Along with the best [unmarried] men.

They never returned home,

But they got their happily-ever-afters,

And are never forgotten in memory.

For whenever sweet-singing Hymenaeos [1]

Terrifies the hearts of maidens

Before their wedding day,

Young women offer a lock of their hair to these immortal maidens,

And young men offer their first sprouts of facial hair

To these immortal youths.

 

---

[1] Hymenaeos was the personification of weddings and marriage.

πρῶταί τοι τάδ᾽ ἔνεικαν ἀπὸ ξανθῶν Ἀριμασπῶν Οὖπίς τε Λοξώ τε καὶ εὐαίων Ἑκαέργη, θυγατέρες Βορέαο, καὶ ἄρσενες οἱ τότ᾽ ἄριστοι ἠιθέων: οὐδ᾽ οἵ γε παλιμπετὲς οἴκαδ᾽ ἵκοντο, εὔμοιροι δ᾽ ἐγένοντο, καὶ ἀκλέες οὔποτ᾽ ἐκεῖνοι. ἦ τοι Δηλιάδες μέν, ὅτ᾽ εὐήχης ὑμέναιος ἤθεα κουράων μορμύσσεται, ἥλικα χαίτην παρθενικαῖς, παῖδες δὲ θέρος τὸ πρῶτον ἰούλων ἄρσενες ἠιθέοισιν ἀπαρχόμενοι φορέουσιν.

Primae hos tibi tulerunt fulvis ab Arimaspis Upis & Loxo, felix aevi Hecaerge, filiae Boreae, & mares, qui tum optimi iuvenum: neque illo retro domum rediere. Beati autem facti, nec unquam illi inglorii futuri sunt. Nam Deliades quidem, cum sonorus Hymenaeus Thalamos puellarum terret, aequaevam comam virgines; pueri aute primam lanuginis messem iuvenibus primitias ferunt.   Translated into Latin by Johann August Ernesti

Callimachus [310 – 240 BCE, modern Libya] is often regarded as one of the best Alexandrian [Greek] poets. Born in raised in Cyrene, Libya, he spent a majority of his career at the famous Library of Alexandria, where he used the resources there to create refined, artful poetry. Although much of his poetry is lost, the extant fragments of his works are a testament to both his talent as an artist and his erudition as a scholar.

Ace Allies, Assemble--for Rome! Claudian, Stilich. 3.237-274

Diana Rallies Her Companions to Serve Rome

Name:  Claudian Date:   370 – 404 CE  Region:    Alexandria [modern Egypt] Citation: Stilicho 3.237 – 274

Diana, Daughter of Latona

Who lords over the forests and the stars with equal ease,

You care for Stilicho as well,

By ensuring our Roman games are filled with noble beasts.

On the top of Alpine cliffs with bow in hand,

You assemble and hold a chaste court

With your chaste companions.

All of them are armed with quivers

With bare arms and bare shoulders,

Armed with spears in hand and quivers on their backs

Beautiful yet unadorned.

Their dusty faces gleam with sweat,

Showing off neither their maidenhood nor their gender.

Their hair is loose, and two hempen cords belt their waists

And keep their legs free.

Blond Leontodame arrives first,

Nebrophone (raised on the Lycaean mountain) follows next.

And Thero, who keeps the Arcadian territories in check with her mighty weapons.

Passionate Britomartis hastens over from Cretan Ida

And Lycaste, who can outrun the wind.

Scythian-born twins Hecaerge (the one feared by all beasts)

And her sister Opis (the one to pray to when you’re hunting)

Arrive side-by-side, by making their home in Delos

Shunning the wild norths—made these twins powerful goddesses.

These seven leaders came, and following them was another army of nymphs, Diana’s beautiful Valkyries.

A hundred of them were from Taygetus,

A hundred of them were from the peak of Mt. Cynthus,

And a hundred nymphs born in the region of the chaste-flowing Ladon.

When they assembled together, Diana began her speech:

“O allies, you who follow me together

Who spurn the detested marriage bed,

Dwelling with me in the crisp mountain ranges,

Do you notice that the gods are all keeping an eye on Rome?

How many herds of horses that Neptune has bestowed upon the world?

That my brother Apollo’s lyre never stops singing of Rome’s praise?

I feel that we ought to be doing the same.

We do not need our spears for this task,

Our arrows can remain unbloodied,

Our bows can cease from their accustomed hunting.

Blood should be preserved for the Roman games only.

Beasts should be brought in alive with nets and cages

(Spare them from your fierce arrows!)

Save these creatures until their deaths can come

For an applauding audience.”

Diana Rallies Her Companions to Serve Rome

Tibi, quae pariter silvis dominaris et astris,

exiguam Stilicho movit, Latonia, curam :

tu quoque nobilibus spectacula nostra laboras

inlustrare feris summoque in vertice rupis

Alpinae socias arcu cessante pudicas

et pharetratarum comitum inviolabile cogis

concilium, veniunt umeros et brachia nudae

armataeque manus iaculis et terga sagittis,

incomptae pulchraeque tamen; sudoribus ora

pulverulenta rubent, sexum nec cruda fatetur

virginitas; sine lege comae; duo cingula vestem

crure tenus pendere vetant. Praecedit amicas

flava Leontodame, sequitur nutrita Lycaeo

Nebrophone telisque domat quae Maenala Thero.

Ignea Cretaea properat Britomartis ab Ida

et cursu Zephyris numquam cessura Lycaste.

Iungunt se geminae metuenda feris Hecaerge

et soror, optatum numen venantibus, Opis

progenitae Scythia : divas nemorumque potentes

fecit Hyperboreis Delos praelata pruinis.

Hae septem venere duces ; exercitus alter

Nympharum incedunt, acies formosa Dianae,

centum Taygeti, centum de vertice Cynthi

et totidem casto genuit quas flumine Ladon.

Has ubi collectas vidit, sic Delia coepit :

“O sociae, mecum thalami quae iura perosae

virgineo gelidos percurritis agmine montes,

cernitis ut Latio superi communibus ornent

hunc annum studiis? Quantos Neptunus equorum

donet ab orbe greges? Laudi quod nulla canendae

fratris plectra vacent? Nostram quoque sentiat idem

quam meritis debemus opem. Non spicula poscit

iste labor; maneant clausis nunc sicca pharetris,

omnis et a solitis noster venatibus arcus

temperet; in solam cruor hic servetur harenam.

Retibus et clatris dilata morte tenendae

ducendaeque ferae, cupidas arcete sagittas;

consulis in plausum casuris parcite monstris.”

 

 Claudian was born in Alexandria, Egypt during the 4^th century CE. He is one of the best poets of the time period, and he provides a unique perspective as a non-Christian writer in Christian Rome. Many of his works are still extant, including panegyric [official praise literature] for the Roman Emperor Honorius and his general Stilicho, a poem criticizing the eunuch consul Eutropius, and an epic retelling of the abduction of Persephone.

 

Born this Way: Ptolemy, Tetrabiblos / Almagest 3.14

NOTE: Although this passage uses binary thinking, conflates gender and sexuality, and often uses offensive stereotypes, it is nevertheless an important text in the study of gender and sexuality, as it shows that ancient scientists not only acknowledged that same-sex desire was a natural phenomenon, but also explored possible reasons behind it.  In this passage, the scientist Ptolemy sees a link between astrological horoscopes and sexual identity. 

 

Name: Ptolemy Date: 100 – 170 CE Region: Alexandria [modern Egypt] Citation:  Tetrabiblion [Almagest] 3.14

 

Regarding [gender inversions]: Just like stated in the previous chapter, the most extreme cases are particularly evident in sexual roles, both masculine and feminine, which are not heteronormative. This information can be broken down and analyzed just like we did in the previous chapter, but now we’re looking at the sun and the moon, not Mercury, and their course in relationship with Mars and Venus.

When you notice that all of the heavenly bodies are falling under masculine signs of the Zodiac, then men will be extra-manly, but women will be excessively manly and athletic in their souls. But if Mars and Venus are also present (or both) are in the masculine house, then men become excessively lustful, insatiable, adulterous, and do inappropriate activity, while women will seek romantic activity beyond what is healthy. They will have a roaming eye, and become lesbians, for they love women, just like men do.  If only Venus is in a masculine house, they act this way discreetly, but if Mars is also in the masculine house, they act flagrantly and openly have women they call their lawful wives.

On the other hand, when these heavenly bodies are in the feminine house, then women act extra-womanly, but men will be lusty beyond what is healthy, and their souls become soft and womanly. If Venus is also in the feminine house, then women become adulterous and lusty beyond what is healthy, and they may seek any type of relationship, date anyone whatsoever, never remaining single. Even if it is shameful or against the law, they will engage in that romantic activity. Men however, will be gay and unmanly, acting womanly, seeking relationships that are not heteronormative, seeking to be a man’s boyfriend, but secretly and discreetly. However, if Mars is also in the feminine house, they act flagrantly and openly have sexual activity with men in any manner. 

ἡ δὲ περὶ τὸ παθητικόν, κατ̓ αὐτὸ πάλιν τὸ ἐξαίρετον θεωρουμένη, καταφαίνεται μάλιστα περὶ τὰς κατ̓ αὐτὸ τὸ γένος τοῦ ἄρρενος καὶ θήλεως ὑπερβολὰς καὶ ἐλλείψεις τοῦ κατὰ φύσιν, διαλαμβάνεται δὲ ἐπισκεπτικῶς κατὰ τὸν ὅμοιον τῷ προκειμένῳ τρόπον, τοῦ ἡλίου μέντοι μετὰ τῆς σελήνης ἀντὶ τοῦ Ἑρμοῦ παραλαμβανομένου καὶ τῆς τοῦ Ἄρεως σὺν τῷ τῆς Ἀφροδίτης πρὸς αὐτοὺς συνοικειώσεως: τούτων γὰρ οὕτως ὑπ̓ ὄψιν πιπτόντων, ἐὰν μὲν μόνα τὰ φῶτα ἐν ἀρρενικοῖς ᾖ ζῳδίοις, οἱ μὲν ἄνδρες ὑπερβάλλουσι τοῦ κατὰ φύσιν, αἱ δὲ γυναῖκες τοῦ παρὰ φύσιν πρὸς τὸ ἔπανδρον ἁπλῶς τῆς ψυχῆς καὶ δραστικώτερον: ἐὰν δὲ καὶ ὁ τοῦ Ἄρεως ἢ καὶ ὁ τῆς Ἀφροδίτης ἤτοι ὁπότερος ἢ καὶ ἀμφότεροι ὦσιν ἠρρενωμένοι, οἱ μὲν ἄνδρες πρὸς τὰς κατὰ φύσιν συνουσίας γίνονται καταφερεῖς καὶ μοιχικοὶ καὶ ἀκόρεστοι καὶ ἐν παντὶ καιρῷ πρόχειροι πρός τε τὰ αἰσχρὰ καὶ τὰ παράνομα τῶν ἀφροδισίων: αἱ δὲ γυναῖκες πρὸς τὰς παρὰ φύσιν ὁμιλίας λάγναι καὶ ῥιψόφθαλμοι καὶ αἱ καλούμεναι τριβάδες: διατιθέασι δὲ θηλείας, ἀνδρῶν

Plurime igitur species infirmitatum in agente parte animae contingentium sunt hae quas praediximus, quae secundum naturam suam generaliter per huiusmodi qualitates adveniant. Differentiae vero quae proprie in parte recipiente dispositionem accidunt, in augmento ac diminutione rerum naturalium masculinis & feminininis apparebunt, ad quarum prognosticationem illa via quae praedictae viae assimilantur, perveniemus. Post quam Luna Solem quemadmodum ibi cum Luna Mercurium posuerimus, et Veneris ac Martis ad ipsos similitudinem observaverimus. Post horum igitur explanationem ostendemus, quod si sola luminaria in signis masculinis fuerint, ea quae sibi naturalia sunt viri nimis exercebunt. Mulieres autem quae sibi contra naturam sunt nimium operabuntur, et quae sibi naturalia sunt in vires & masculinitatem animae convertenetur. Item si Mars & Venus vel eorum alter masculinus fuerit, in naturalibus rebus

ἔργα ἐπιτελοῦσαι. κἂν μὲν μόνος ὁ τῆς Ἀφροδίτης ἠρρενωμένος ᾖ, λάθρα καὶ οὐκ ἀναφανδόν: ἐὰν δὲ καὶ ὁ τοῦ Ἄρεως, ἄντικρυς ὥστε ἐνίοτε καὶ νομίμας ὥσπερ γυναῖκας τὰς διατιθεμένας ἀναδεικνύειν. Τὸ δ̓ ἐναντίον, τῶν φωτῶν κατὰ τὸν ἐκκείμενον σχηματισμὸν ἐν θηλυκοῖς ζῳδίοις ὑπαρχόντων μόνων, αἱ μὲν γυναῖκες ὑπερβάλλουσι τοῦ κατὰ φύσιν, οἱ δὲ ἄνδρες τοῦ παρὰ φύσιν, πρὸς τὸ εὔθρυπτον καὶ τεθηλυσμένον τῆς ψυχῆς: ἐὰν δὲ καὶ ὁ τῆς Ἀφροδίτης ᾖ τεθηλυσμένος, αἱ μὲν γυναῖκες καταφερεῖς τε καὶ μοιχάδες καὶ λάγναι γίνονται πρὸς τὸ διατίθεσθαι κατὰ φύσιν ἐν παντί τε καιρῷ καὶ ὐπὸ παντὸς οὑτινοσοῦν, ὡς μηδενὸς ἁπλῶς, ἐάν τε αἰσχρὸν ᾖ, ἐάν τε παράνομον, ἀπέχεσθαι τῶν ἀφροδισίων: οἱ δὲ ἄνδρες μαλακοί τε καὶ σαθροὶ πρὸς τὰς παρὰ φύσιν συνουσίας καὶ γυναικῶν ἔργα, διατιθέμενοι παθητικῶς, ἀποκρύφως μέντοι καὶ λεληθότως: ἐὰν δὲ καὶ ὁ τοῦ Ἄρεως ᾖ τεθηλυσμένος, ἄντικρυς καὶ μετὰ παρρησίας ἀναισχυντοῦσι, τὰ προκείμενα καθ̓ ἑκάτερον εἶδος ἀποτελοῦντες.

Veneris valde conversabuntur homines & nimis circa vitium illud solicitabuntur. Ex rebus etiam [amores] turpia quae contra legem fuerint, festinanter facere desiderabunt. Mulieres autem innaturales actus cupidinis plus aequo perpetrabunt, et erunt thahaherat, eo quod ad invicem in agendo commiscebuntur. Si Venus autem sola masculina fuerit id quod inde perpetrabunt erit occultum et ignorabitur. Sed si Mars masculinus extiterit, ita erit illud manifestum quod quandoque mulieres cum eis conversabuntur quasi sibi proprias uxores fore demonstrabunt. Quod si eundem stellae in praedicti contrarium fuerint, id est, ut sola luminaria cum praedictis qualitatibus in signis femininis extiterint, mulieres ea quae sibi naturalia sunt operabuntur. Viri autem ea quae sibi sunt contra naturam committent, et cum mollitie ac feminitate anima naturalia transgredientur. Item si sola Venus feminina fuerit, illegitimos actus Veneris mulieres nimis adimplebunt, frequentius tamen ad naturalia declinabunt et cum quolibet, adeo quod nulli [amorem] denegabunt seu de

formis seu contra legem fuerit, viri autem erunt effeminati, ac molles, et ad innaturales actus Veneris proclvio res, neminem etiam ab illicito [amore] prohiberebunt, praeter quod occulte illud perpetrabunt. Translated into Latin by George of Trebizond

 Ptolemy's Hypothesis in chart form: 

	MASCULINE HOUSE	FEMININE HOUSE
SUN & MOON	MEN: excessively manly WOMEN: excessively manly & athletic	MEN: excessively womanly & soft WOMEN: excessively womanly
+ MARS	MEN: uncontrollable and openly lusty WOMEN: open lesbian relationships / have wives	MEN: openly gay relationships WOMEN: uncontrollable and openly lusty
+ VENUS	MEN: lusty & adulterous but discreet WOMEN: lusty lesbians but discreet	MEN: lusty & gay but discreet WOMEN: lusty & adulterous but discreet
SUN, MOON, + MARS + VENUS	MEN: excessively lusty, adulterous WOMEN: lusty, roaming eye, lesbians [seek women lovers like men do]	MEN: excessively lusty, gay WOMEN: uncontrollable and openly lusty

Ptolemy [Claudius Ptolemy; 2^nd century CE, modern Egypt] was one of the most important scientific minds of the ancient world. He was a Greek scholar who lived in Alexandria, and his works provide us with crucial insight into Greco-Roman scientific thought of that time period. His work on astronomy, Tetrabiblios / Almagest, was one of the most important scientific works of the Middle Ages. For hundreds of years, the original Greek version was lost, and it was preserved only in Arabic translation.