1. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 188, 192| 189d. ἐπίκουρός τε ὢν τῶν ἀνθρώπων καὶ ἰατρὸς τούτων ὧν ἰαθέντων μεγίστη εὐδαιμονία ἂν τῷ ἀνθρωπείῳ γένει εἴη. ἐγὼ οὖν πειράσομαι ὑμῖν εἰσηγήσασθαι τὴν δύναμιν αὐτοῦ, ὑμεῖς δὲ τῶν ἄλλων διδάσκαλοι ἔσεσθε. δεῖ δὲ πρῶτον ὑμᾶς μαθεῖν τὴν ἀνθρωπίνην φύσιν καὶ τὰ παθήματα αὐτῆς. ἡ γὰρ πάλαι ἡμῶν φύσις οὐχ αὑτὴ ἦν ἥπερ νῦν, ἀλλʼ ἀλλοία. πρῶτον μὲν γὰρ τρία ἦν τὰ γένη τὰ τῶν ἀνθρώπων, οὐχ ὥσπερ νῦν δύο, ἄρρεν καὶ θῆλυ, | 189d. He of all gods is most friendly to men; he succors mankind and heals those ills whose cure must be the highest happiness of the human race. Hence I shall try and introduce you to his power, that you may transmit this teaching to the world at large. You must begin your lesson with the nature of man and its development. For our original nature was by no means the same as it is now. In the first place, there were three kinds of human beings, |
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2. Herodotus, Histories, 1.38, 4.67 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 12, 188 | 1.38. “My son,” answered Croesus, “I do this not because I have seen cowardice or anything unseemly in you, but the vision of a dream stood over me in my sleep, and told me that you would be short-lived, for you would be killed by a spear of iron. ,It is because of that vision that I hurried your marriage and do not send you on any enterprise that I have in hand, but keep guard over you, so that perhaps I may rob death of you during my lifetime. You are my only son: for that other, since he is ruined, he doesn't exist for me.” 4.67. There are many diviners among the Scythians, who divine by means of many willow wands as I will show. They bring great bundles of wands, which they lay on the ground and unfasten, and utter their divinations as they lay the rods down one by one; and while still speaking, they gather up the rods once more and place them together again; ,this manner of divination is hereditary among them. The Enarees, who are hermaphrodites, say that Aphrodite gave them the art of divination, which they practise by means of lime-tree bark. They cut this bark into three portions, and prophesy while they braid and unbraid these in their fingers. |
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| 3. Hippocrates, The Epidemics, 3.2.5.80 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 80 |
| 4. Aristotle, Topics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 38 |
| 5. Aristotle, Generation of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 192 |
| 6. Lucilius Gaius, Fragments, 301 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 193 |
7. Cicero, On Divination, 1.98 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 188, 190| 1.98. cum Cumis Apollo sudavit, Capuae Victoria? quid? ortus androgyni nonne fatale quoddam monstrum fuit? quid? cum fluvius Atratus sanguine fluxit? quid? cum saepe lapidum, sanguinis non numquam, terrae interdum, quondam etiam lactis imber defluxit? quid? cum in Capitolio ictus Centaurus e caelo est, in Aventino portae et homines, Tusculi aedes Castoris et Pollucis Romaeque Pietatis: nonne et haruspices ea responderunt, quae evenerunt, et in Sibyllae libris eaedem repertae praedictiones sunt? | 1.98. And what of those other instances? As when, for example, the statue of Apollo at Cumae and that of Victory at Capua dripped with sweat; when that unlucky prodigy, the hermaphrodite, was born; when the river Atratus ran with blood; when there were showers frequently of stone, sometimes of blood, occasionally of earth and even of milk; and finally, when lightning struck the statue of the Centaur on the Capitoline hill, the gates and some people on the Aventine and the temples of Castor and Pollux at Tusculum and of Piety at Rome — in each of these cases did not the soothsayers give prophetic responses which were afterwards fulfilled? And were not these same prophecies found in the Sibylline books? [44] |
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| 8. Horace, Odes, 1.37.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 75 |
| 9. Livy, History, 24.10.10, 27.11.4-27.11.5, 27.37.6, 31.12.6, 31.12.8, 39.22.5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 185, 188, 189, 190, 195, 204 |
10. Diodorus Siculus, Historical Library, 4.5.3, 4.6.5, 32.10.2-32.10.10, 32.11.1-32.11.4, 32.12.1-32.12.2, 32.12.10-32.12.12 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 185, 189, 190, 193, 195 | 4.5.3. Certain writers say, however, that it was because men who become drunk get into two states, being either joyous or sullen, that the god has been called "two-formed." Satyrs also, it is reported, were carried about by him in his company and afforded the god greatest delight and pleasure in connection with their dancings and their goat-songs. 4.6.5. A birth like that of Priapus is ascribed by some writers of myths to Hermaphroditus, as he has been called, who was born of Hermes and Aphroditê and received a name which is a combination of those of both his parents. Some say that this Hermaphroditus is a god and appears at certain times among men, and that he is born with a physical body which is a combination of that of a man and that of a woman, in that he has a body which is beautiful and delicate like that of a woman, but has the masculine quality and vigour of a man. But there are some who declare that such creatures of two sexes are monstrosities, and coming rarely into the world as they do have the quality of presaging the future, sometimes for evil and sometimes for good. But let this be enough for us on such matters. 32.10.2. It would be a mistake to omit the strange occurrence that took place before the death of Alexander, even though it is a thing so marvellous that it will not, perhaps, be credited. A short while before the time of our present narrative, as King Alexander was consulting an oracle in Cilicia (where there is said to be a sanctuary of Apollo Sarpedonius), the god, we are told, replied to him that he should beware of the place that bore the "two-formed one." At the time the oracle seemed enigmatic, but later, after the king's death, its sense was learnt through the following causes. There was dwelling at Abae in Arabia a certain man named Diophantus, a Macedonian by descent. He married an Arabian woman of that region and begot a son, named for himself, and a daughter called Heraïs. Now the son he saw dead before his prime, but when the daughter was of an age to be married he gave her a dowry and bestowed her upon a man named Samiades. 32.10.3. He, after living in wedlock with his wife for the space of a year, went off on a long journey. Heraïs, it is said, fell ill of a strange and altogether incredible infirmity. A severe tumour appeared at the base of her abdomen, and as the region became more and more swollen and high fevers supervened her physicians suspected that an ulceration had taken place at the mouth of the uterus. They applied such remedies as they thought would reduce the inflammation, but notwithstanding, on the seventh day, the surface of the tumour burst, and projecting from her groin there appeared a male genital organ with testicles attached. Now when the rupture occurred, with its sequel, neither her physician nor any other visitors were present, but only her mother and two maidservants. 32.10.4. Dumfounded at this extraordinary event they tended Heraïs as best they could, and said nothing of what had occurred. She, on recovering from her illness, wore feminine attire and continued to conduct herself as a homebody and as one subject to her husband. It was assumed, however, by those who were privy to the strange secret that she was an hermaphrodite, and as to her past life with her husband, since natural intercourse did not fit their theory, she was thought to have consorted with him homosexually. 32.10.5. Now while her condition was still undisclosed, Samiades returned and, as was fitting, for very shame, could not bear to appear in his presence, he, they say, grew angry. As he continually pressed the point and claimed his wife, her father meanwhile denying his plea but feeling too embarrassed to disclose the reason, their disagreement soon grew into a quarrel. As a result Samiades brought suit for his own wife against her father, for Fortune did in real life what she commonly does in plays and made the strange alteration lead to an accusation. After the judges took their seats and all the arguments had been presented, the person in dispute appeared before the tribunal, and the jurors debated whether the husband should have jurisdiction over his wife or the father over his daughter. 32.10.6. When, however, the court found that it was the wife's duty to attend upon her husband, she at last revealed the truth. Screwing up her courage she unloosed the dress that disguised her, displayed her masculinity to them all, and burst out in bitter protest that anyone should require a man to cohabit with a man. 32.10.7. All present were overcome with astonishment, and exclaimed with surprise at this marvel. Heraïs, now that her shame had been publicly disclosed, exchanged her woman's apparel for the garb of a young man; and the physicians, on being shown the evidence, concluded that her male organ had been concealed in an egg-shaped portion of the female organ, and that since a membrane had abnormally encased the organ, an aperture had formed through which excretions were discharged. In consequence they found it necessary to scarify the perforated area and induce cicatrization: having thus brought the male organ into decent shape, they gained credit for applying such treatment as the case allowed. 32.10.8. Heraïs, changing her name to Diophantus, was enrolled in the cavalry, and after fighting in the king's forces accompanied him in his withdrawal to Abae. Thus it was that the oracle, which previously had not been understood, now became clear when the king was assassinated at Abae, the birthplace of the "two-formed one." 32.10.9. As for Samiades, they say that he, a thrall still to his love and its old associations, but constrained by shame for his unnatural marriage, designated Diophantus in his will as heir to his property, and made his departure from life. Thus she who was born a woman took on man's courage and renown, while the man proved to be less strong-minded than a woman. A change of sex under similar conditions occurred thirty years later in the city of Epidaurus. There was an Epidaurian Callo, orphaned of both parents, who was supposed to be a girl. Now the orifice with which women are provided had in her case no opening, but beside the soâcalled pecten she had from birth a perforation through which she excreted the liquid residues. On reaching maturity she became the wife of a fellow citizen. For two years she lived with him, and since she was incapable of intercourse as a woman, was obliged to submit to unnatural embraces. 32.11.2. Later a tumour appeared on her genitals and because it gave rise to great pain a number of physicians were called in. None of the others would take the responsibility of treating her, but a certain apothecary, who offered to cure her, cut into the swollen area, whereupon a man's privates were protruded, namely testicles and an imperforate penis. While all the others stood amazed at the extraordinary event, the apothecary took steps to remedy the remaining deficiencies. 32.11.3. First of all, cutting into the glans he made a passage into the urethra, and inserting a silver catheter drew off the liquid residues. Then, by scarifying the perforated area, he brought the parts together. After achieving a cure in this manner he demanded double fees, saying that he had received a female invalid and made her into a healthy young man. 32.11.4. Callo laid aside her loom-shuttles and all other instruments of woman's work, and taking in their stead the garb and status of a man changed her name (by adding a single letter, N, at the end) to Callon. It is stated by some that before changing to man's form she had been a priestess of Demeter, and that because she had witnessed things not to be seen by men she was brought to trial for impiety. 32.12.1. Likewise in Naples and a good many other places sudden changes of this sort are said to have occurred. Not that the male and female natures have been united to form a truly bisexual type, for that is impossible, but that Nature, to mankind's consternation and mystification, has through the bodily parts falsely given this impression. And this is the reason why we have considered these shifts of sex worthy of record, not for the entertainment, but for the improvement of our readers. For many men, thinking such things to be portents, fall into superstition, and not merely isolated individuals, but even nations and cities. 32.12.2. At the outset of the Marsian War, at any rate, there was, so it is reported, an Italian living not far from Rome who had married an hermaphrodite similar to those described above; he laid information before the senate, which in an access of superstitious terror and in obedience to the Etruscan diviners ordered the creature to be burned alive. Thus did one whose nature was like ours and who was not, in reality, a monster, meet an unsuitable end through misunderstanding of his malady. Shortly afterwards there was another such case at Athens, and again through misunderstanding of the affliction the person was burned alive. There are even, in fact, fanciful stories to the effect that the animals called hyenas are at once both male and female, and that in successive years they mount one another in turn. This is simply not true. |
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11. Ovid, Metamorphoses, 4.381, 4.386-4.387, 12.506 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 189, 190| 4.381. semimarem fecisse videt, mollitaque in illis 4.386. semivir et tactis subito mollescat in undis.” 4.387. Motus uterque parens nati rata verba biformis 12.506. spem caperet: nos semimari superamur ab hoste! | |
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12. Lucretius Carus, On The Nature of Things, 5.839 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 188, 192| 5.839. androgynem, interutras necutrumque utrimque remotum, | |
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| 13. Martial, Apophoreta (Epigrammata Book Xiv), 174 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 197 |
14. New Testament, Apocalypse, 3.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 122| 3.18. συμβουλεύω σοι ἀγοράσαι παρʼ ἐμοῦ χρυσίον πεπυρωμένον ἐκ πυρὸς ἵνα πλουτήσῃς, καὶ ἱμάτια λευκὰ ἵνα περιβάλῃ καὶ μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός σου, καὶ κολλούριον ἐγχρῖσαι τοὺς ὀφθαλμούς σου ἵνα βλέπῃς. | 3.18. I counsel you to buy from me gold refined by fire, that you may become rich; and white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed; and eye salve to anoint your eyes, that you may see. |
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15. New Testament, Mark, 5.1-5.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 10| 5.1. Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. 5.2. καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου [εὐθὺς] ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, 5.3. ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν, καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι 5.4. διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι καὶ διεσπάσθαι ὑπʼ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρίφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι· 5.5. καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις. | 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit, 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains, 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. |
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| 16. Phlegon of Tralles, On Miraculous Things, 2, 26, 3, 6-10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 185, 192 |
| 17. Seneca The Younger, Apocolocyntosis, 5.2-5.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 164 |
| 18. Pliny The Elder, Natural History, 7.15, 7.34, 7.36, 34.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 184, 185, 186, 188, 189, 191, 194, 197 |
| 19. Soranus, Gynaecology, 2.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 191 |
| 20. Artemidorus, Oneirocritica, 1.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 184 |
| 21. Suetonius, Augustus, 83 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 191 |
| 22. Celsus, On Medicine, 7.7.13-7.7.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 122 |
| 23. Suetonius, Claudius, 30 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 164 |
24. Tacitus, Annals, 12.64 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 185, 190, 191| 12.64. M. Asinio M'. Acilio consulibus mutationem rerum in deterius portendi cognitum est crebris prodigiis. signa ac tentoria militum igne caelesti arsere; fastigio Capitolii examen apium insedit; biformis hominum partus et suis fetum editum cui accipitrum ungues inessent. numerabatur inter ostenta deminutus omnium magistratuum numerus, quaestore, aedili, tribuno ac praetore et consule paucos intra mensis defunctis. sed in praecipuo pavore Agrippina, vocem Claudii, quam temulentus iecerat, fatale sibi ut coniugum flagitia ferret, dein puniret, metuens, agere et celerare statuit, perdita prius Domitia Lepida muliebribus causis, quia Lepida minore Antonia genita, avunculo Augusto, Agrippinae sobrina prior ac Gnaei mariti eius soror, parem sibi claritudinem credebat. nec forma aetas opes multum distabant; et utraque impudica, infamis, violenta, haud minus vitiis aemulabantur quam si qua ex fortuna prospera acceperant. enimvero certamen acerrimum, amita potius an mater apud Neronem praevaleret: nam Lepida blandimentis ac largitionibus iuvenilem animum devinciebat, truci contra ac minaci Agrippina, quae filio dare imperium, tolerare imperitantem nequibat. | 12.64. In the consulate of Marcus Asinius and Manius Acilius, it was made apparent by a sequence of prodigies that a change of conditions for the worse was foreshadowed. Fire from heaven played round the standards and tents of the soldiers; a swarm of bees settled on the pediment of the Capitol; it was stated that hermaphrodites had been born, and that a pig had been produced with the talons of a hawk. It was counted among the portents that each of the magistracies found its numbers diminished, since a quaestor, an aedile, and a tribune, together with a praetor and a consul, had died within a few months. But especial terror was felt by Agrippina. Disquieted by a remark let fall by Claudius in his cups, that it was his destiny first to suffer and finally to punish the infamy of his wives, she determined to act â and speedily. First, however, she destroyed Domitia Lepida on a feminine quarrel. For, as the daughter of the younger Antonia, the grand-niece of Augustus, the first cousin once removed of Agrippina, and also the sister of her former husband Gnaeus Domitius, Lepida regarded her family distinctions as equal to those of the princess. In looks, age, and fortune there was little between the pair; and since each was as unchaste, as disreputable, and as violent as the other, their competition in the vices was not less keen than in such advantages as they had received from the kindness of fortune. But the fiercest struggle was on the question whether the domit influence with Nero was to be his aunt or his mother: for Lepida was endeavouring to captivate his youthful mind by a smooth tongue and an open hand, while on the other side Agrippina stood grim and menacing, capable of presenting her son with an empire but not of tolerating him as emperor. |
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| 25. Celsus, De Medicina, 7.7.13-7.7.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 122 |
| 26. Galen, On Antidotes, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 76 |
| 27. Lucian, The Eunuch, 7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 182 |
| 28. Anon., Acts of John, 56 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 12 |
| 29. Galen, On The Use of Parts, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 122 |
| 30. Galen, On The Theriac To Piso, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 76 |
| 31. Galen, On The Differences of Symptoms, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 63 |
| 32. Galen, The Passions of The Soul, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 81 |
| 33. Galen, On The Preservation of Health, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 76 |
| 34. Lucian, Dialogues of The Gods, 15.23 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 189 |
| 35. Galen, On Affected Parts, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 63 |
| 36. Philostratus The Athenian, Lives of The Sophists, 489 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 182 |
| 37. Galen, On Semen, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 195 |
| 38. Lucian, Demonax, 13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 182 |
| 39. Obsequens, De Prodigiis, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 185 |
| 40. Eusebius of Caesarea, Preparation For The Gospel, 14 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 189 |
| 41. Nonius Marcellus, De Conpendiosa Doctrina, 493.22 (4th cent. CE - 5th cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 193 |
| 42. Ausonius, Epigrams, 72.11-72.12, 99.3-99.4, 101.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 189 |
43. Augustine, The City of God, 16.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 188, 189, 191, 196, 198 | 16.8. It is also asked whether we are to believe that certain monstrous races of men, spoken of in secular history, have sprung from Noah's sons, or rather, I should say, from that one man from whom they themselves were descended. For it is reported that some have one eye in the middle of the forehead; some, feet turned backwards from the heel; some, a double sex, the right breast like a man, the left like a woman, and that they alternately beget and bring forth: others are said to have no mouth, and to breathe only through the nostrils; others are but a cubit high, and are therefore called by the Greeks Pigmies: they say that in some places the women conceive in their fifth year, and do not live beyond their eighth. So, too, they tell of a race who have two feet but only one leg, and are of marvellous swiftness, though they do not bend the knee: they are called Skiopodes, because in the hot weather they lie down on their backs and shade themselves with their feet. Others are said to have no head, and their eyes in their shoulders; and other human or quasi-human races are depicted in mosaic in the harbor esplanade of Carthage, on the faith of histories of rarities. What shall I say of the Cynocephali, whose dog-like head and barking proclaim them beasts rather than men? But we are not bound to believe all we hear of these monstrosities. But whoever is anywhere born a man, that is, a rational, mortal animal, no matter what unusual appearance he presents in color, movement, sound, nor how peculiar he is in some power, part, or quality of his nature, no Christian can doubt that he springs from that one protoplast. We can distinguish the common human nature from that which is peculiar, and therefore wonderful. The same account which is given of monstrous births in individual cases can be given of monstrous races. For God, the Creator of all, knows where and when each thing ought to be, or to have been created, because He sees the similarities and diversities which can contribute to the beauty of the whole. But He who cannot see the whole is offended by the deformity of the part, because he is blind to that which balances it, and to which it belongs. We know that men are born with more than four fingers on their hands or toes on their feet: this is a smaller matter; but far from us be the folly of supposing that the Creator mistook the number of a man's fingers, though we cannot account for the difference. And so in cases where the divergence from the rule is greater. He whose works no man justly finds fault with, knows what He has done. At Hippo-Diarrhytus there is a man whose hands are crescent-shaped, and have only two fingers each, and his feet similarly formed. If there were a race like him, it would be added to the history of the curious and wonderful. Shall we therefore deny that this man is descended from that one man who was first created? As for the Androgyni, or Hermaphrodites, as they are called, though they are rare, yet from time to time there appears persons of sex so doubtful, that it remains uncertain from which sex they take their name; though it is customary to give them a masculine name, as the more worthy. For no one ever called them Hermaphroditesses. Some years ago, quite within my own memory, a man was born in the East, double in his upper, but single in his lower half - having two heads, two chests, four hands, but one body and two feet like an ordinary man; and he lived so long that many had an opportunity of seeing him. But who could enumerate all the human births that have differed widely from their ascertained parents? As, therefore, no one will deny that these are all descended from that one man, so all the races which are reported to have diverged in bodily appearance from the usual course which nature generally or almost universally preserves, if they are embraced in that definition of man as rational and mortal animals, unquestionably trace their pedigree to that one first father of all. We are supposing these stories about various races who differ from one another and from us to be true; but possibly they are not: for if we were not aware that apes, and monkeys, and sphinxes are not men, but beasts, those historians would possibly describe them as races of men, and flaunt with impunity their false and vainglorious discoveries. But supposing they are men of whom these marvels are recorded, what if God has seen fit to create some races in this way, that we might not suppose that the monstrous births which appear among ourselves are the failures of that wisdom whereby He fashions the human nature, as we speak of the failure of a less perfect workman? Accordingly, it ought not to seem absurd to us, that as in individual races there are monstrous births, so in the whole race there are monstrous races. Wherefore, to conclude this question cautiously and guardedly, either these things which have been told of some races have no existence at all; or if they do exist, they are not human races; or if they are human, they are descended from Adam. |
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| 44. Justinian, Digest, 1.5.10 (5th cent. CE - 6th cent. CE) Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 196 |
| 45. Aurelianus, Tardae Passiones (De Morbis Chronicis), 2.41 Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 163 |
| 46. Various, Anthologia Graeca, 9.602, 9.783 Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 196, 197 |
| 47. Epigraphy, Cil, 3.14188, 6.19055 Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 75, 77 |
| 48. Valerius Maximus, Memorable Deeds And Sayings, 3.1 Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 188 |
| 49. Psellus, Michael, Philosophica Minora, 2.88-2.92 Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 11 |
| 50. Galen, In Hippocratis Praedictionum Librum 1 Commentarius 7, None Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 195 |
| 52. Paulus Aegineta, De Re Medica, None Tagged with subjects: •nan Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 195 |
| 53. Galen, In Hippocratis Praedictionum Librum 1 Commentarius 1, None Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 81 |
| 54. Galen, Commentarii, None Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 195 |
| 55. Erasmus, Etymologicum Magnum, 191 Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 25 |
| 56. Epigraphy, Ils, 9441 Tagged with subjects: •diagnosis (retrospective) Found in books: Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 77 |
