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μαλακοί and ἀρσενοκοῖται: In Defence of Tertullian's Translation

Published online by Cambridge University Press:  02 May 2019

John Granger Cook
John Granger Cook*
Affiliation:
LaGrange College, 601 Broad St., LaGrange, GA 30240, USA. Email: [email protected]
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Abstract

The debate over the translation of μαλακοί and ἀρσενοκοῖται in 1 Cor 6.9 can and should be settled by a non-polemical and complete survey of the material now that comprehensive databases of ancient texts are available. The translation of ἀρσενοκοῖται by Tertullian, several Vetus Latina MSS and the Vulgate has the best evidential foundation. To establish the meaning of this term one has to turn to etymology and usage, a semantic domain of terms for sexual intercourse, and patristic and classical texts. Once the semantics of ἀρσενοκοίτης is better grounded, the ancient Latin translation of μαλακοί becomes the most probable.

Keywords

1 Cor 6.9μαλακοίἀρσενοκοῖταιmollesmasculorum concubitores
Type
Articles
Information
New Testament Studies , Volume 65 , Issue 3 , July 2019 , pp. 332 - 352
Copyright
Copyright © Cambridge University Press 2019 

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Footnotes

My thanks to Professors Jerker Blomkvist, Jan Bremmer, David Hellholm and F. Stanley Jones for their comments on issues in this article. Any errors are my own.

References

1 Wright, D. F., ‘Homosexuals or Prostitutes? The Meaning of ἀρσενοκοῖται (1 Cor 6:9, 1 Tim 1:10)’, VC 38 (1984) 125–53Google Scholar; Petersen, W. L., ‘Can ΑΡΣΕΝΟΚΟΙΤΑΙ be Translated by “Homosexuals”? (I Cor. 6.9; I Tim. 1.10)’, VC 40 (1986) 187–91Google Scholar; Wright, D. F., ‘Translating ΑΡΣΕΝΟΚΟΙΤΑΙ (1 Cor. 6:9; 1 Tim. 1:10)’, VC 41 (1987) 396–8Google Scholar. Gagnon, R. A. J., The Bible and Homosexual Practice: Texts and Hermeneutics (Nashville, TN: Abingdon, 2001) 312–32Google Scholar adds some patristic references to those gathered by Wright, ‘Homosexuals’. Cf. BDAG s.v. Unless otherwise specified, dates throughout this article are ce.

2 Scholars who have interpreted the evidence differently include (among many): Boswell, J., Christianity, Social Tolerance, and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth century (Chicago: University of Chicago Press, 1980) 335–53Google Scholar; Scroggs, R., The New Testament and Homosexuality: Contextual Background for Contemporary Debate (Philadelphia: Fortress, 1983)Google Scholar; Martin, D. B., ‘Arsenokoitês and Malakos: Meanings and Consequences’, Biblical Ethics & Homosexuality: Listening to Scripture (ed. Brawley, R. L.; Louisville, KY: Westminster John Knox, 1996) 117–36Google Scholar; Cadwallader, A., ‘Keeping Lists or Embracing Freedom: 1 Corinthians 6:9–10 in Context’, Five Uneasy Pieces: Essays on Scripture and Sexuality (ed. Wright, N.; Adelaide: ATF Theology, 2012) 47–67CrossRefGoogle Scholar.

3 See D. M. Halperin, ‘Homosexuality’, OCD 4, 700–3 and Dover, K. J., Greek Homosexuality: Updated and with a New Postscript (Cambridge, MA: Harvard University Press, 1989)Google Scholar. Bremmer, J. (‘Greek Pederasty and Modern Homosexuality’, From Sappho to De Sade: Moments in the History of Sexuality (ed. Bremmer, J.; London: Routledge, 1989) 12)Google Scholar traces the invention of the term ‘homosexuality’ to [Kertbeny, K. M.], §143 des Preussischen Strafgesetzbuches vom 14 April 1851 … (Leipzig: Serbe, 1869) 48Google Scholar.

4 OLD s.v. 15: ‘effeminate in appearance or behaviour, womanish; (spec.) pathic’. The NRSV's ‘male prostitutes’ lacks evidential justification. Cf. BDAG s.v. and W. Buchwald, mollis, TLL viii.1369.62–1382.84, at 1379.26–52 (speciatim de pathicis, cinaedis sim.).

5 Tertullian, Pud. 16 (et molles et masculorum concubitores), ‘written toward the end of 204’. Date from Tertullian, Treatises on Penance: On Penitence and On Purity (trans. and annot. W. P. Le Saint; ACW 28; New York: Paulist, 1959) 13. For the Vetus Latina evidence, see, among many, MS VL 51 (gig), VL 64 (r), VL 76 (e), VL 75 (d) 115r, VL 78 (f): all have molles and masculorum concubitores. Eighteen uses of molles and masculorum concubitores are in Augustine. I thank Professor Hugh Houghton for providing me with material from his database of the Vetus Latina's text of 1 Corinthians.

6 This last view (‘apparent heterosexuals’ engaging in ‘homosexual’ behaviour) from Boswell, Christianity, 109 (with reference to Romans 1) has no evident foundation in the text.

7 Martin, Arsenokoitês, 117.

8 Gagnon, Bible, 28.

9 On Romans 1, cf. Hellholm, D., ‘Die präsentisch-immanente Wirkung des Zornes Gottes (Römer 1,21–32)’, Bodies, Borders, Believers: Ancient Texts and Present Conversations. Essays in Honor of Turid Karlsen Seim on her 70th Birthday (ed. Grung, Anne H. et al. ; Eugene, OR: Wipf and Stock, 2015) 410–32Google Scholar, a close study of the structure of Paul's argument.

10 I owe these two formulations to colleagues.

11 Martin, ‘Arsenokoitês’, 119 and Cadwallader, ‘Keeping Lists’, 52–53 both warn against using a word's components to establish its meaning. Nevertheless, etymology and context are useful in establishing meaning.

12 Baldinger, K., Semantic Theory: Towards a Modern Semantics (New York: St. Martin's, 1980) 11Google Scholar. The ‘all’ is too bald, but should be ‘much of’, in my view.

13 Aristophanes, Ran. 210. Baldinger, Semantic Theory, 8 notes that clearly ‘there is no direct relation between a signifiant and reality’.

14 Cf. e.g. Geeraerts, D., Theories of Lexical Semantics (Oxford: Oxford University Press, 2010) 238Google Scholar (‘the etymological research project started by Andreas Blank and Peter Koch … intends to systematically explore motivational preferences in the etymological inventory of the Romance languages’). See Blank, A. and Koch, P., Kognitive romanische Onomasiologie und Semasiologie (Linguistische Arbeiten, 467; Tübingen: Niemeyer, 2003)CrossRefGoogle Scholar. Barr, J., The Semantics of Biblical Language (Oxford: Oxford University Press, 1961) 158Google Scholar concedes: ‘But the etymological recognition may be used in conjunction with the context of the Hebrew word to give a good semantic indication for its occurrence.’ Barr's ‘etymology’ is one based on cognate languages, however.

15 An error that has persisted from Boswell, Christianity, 347–8 to Gagnon, Bible, 314 is that John Chrysostom does not use ἀρσενοκοίτης (Gagnon knows of one usage only). A TLG lemma search of ἀρρενοκοίτης yields sixteen occurrences, although most are from Paul. See Thesaurus Linguae Graecae (http://stephanus.tlg.uci.edu/, accessed 10 June 2018). Boswell's claim (344) that ‘in no words coined and generally written with the form “ἀρσενο-” is the prefix demonstrably objective’ is incorrect. See Bardaisan (the Greek and Syriac versions) and Hippolytus (?), Refutatio below. The different forms of the word in Chrysostom (ρρ, an Atticism on his part, once instead of ρσ) are of no more significance than the form ἀρσενοκῦται in MS 33 of 1 Cor 6.9 (an itacism).

16 Wright, ‘Homosexuals’, 126–9, 132. A fair number of other usages of Lev 18.22 and 20.13 can be found in the volumes of the Biblia Patristica and in lemma searches on ἄρσην and κοίτη in the TLG database. See J. Allenbach et al., Biblia patristica: index des citations et allusions bibliques dans la littérature patristique (7 vols. (so far ); Paris: Editions du Centre National de la Recherche Scientifique, 1975–). 20.13 occurs in Ephraem, De his, qui animas ad impudicitiam pelliciunt (K. G. Phrantzoles, Ὁσίου Ἐφραίμ τοῦ Σύρου ἔργα, vol. v (Thessalonica: Το περιβόλι τῆς Παναγίας, 1994) 222).

17 See further Clement of Alexandria, Paed. 2.10.91.1 μετὰ ἄρρενος οὐ κοιμηθήσῃ κοίτην γυναικείαν; Eusebius, Praep. ev. 13.20.7 (Lev 18.22); Apos. Con. 6.28 (Lev 18.22), etc. (i.e. variations of Lev 18.22).

18 A secondary motivation from παῖς (‘boy, youth’) and ἐραστής (‘lover’).

19 Philo, Spec. 3.37, 39. Cf. also Abr. 135–6: (the Sodomites) ἄρρεσιν ἐπιβαίνοντες, τὴν κοινὴν πρὸς τοὺς πάσχοντας οἱ δρῶντες φύσιν οὐκ αἰδούμενοι (‘mounting males, feeling no sense of shame for the common nature that the actives and passives shared’); τὰ σώματα μαλακότητι καὶ θρύψει γυναικοῦντες (‘they feminised their bodies by softness and weakness [or “debauchery”]’). On the topic, cf. Loader, W., Philo, Josephus, and the Testaments on Sexuality: Attitudes Towards Sexuality in the Writings of Philo, Josephus, and the Testaments of the Twelve Patriarchs (Grand Rapids: Eerdmans, 2011) 204–16Google Scholar (Philo on pederasty).

20 Josephus, C. Ap. 2.199. See also A.J. 3.275: ἐκώλυσε … τὴν πρὸς τὰ ἄρρενα μῖξιν τιμᾶν διὰ τὴν ἐπ’ αὐτοῖς ὥραν ἡδονὴν θηρωμένους παράνομον (‘[God] forbade … those who hunt after illegal pleasure to honour intercourse with male youths because of their beauty’). Cf. A.J. 4.290–1: τῆς ψυχῆς αὐτοῖς τεθηλυσμένης (‘eunuchs and their feminised souls’) and Loader, Philo, 353–4 (Josephus on same-sex intercourse, with many references).

21 Sextus Empiricus and Ps.-Manetho use ἀρρενομιξία and ἀρρενομίκτης respectively.

22 Chantraine, P., Dictionnaire étymologique de la langue grecque: histoire des mots (Paris: Klincksieck, 1968–80)Google Scholar, s.v. ἄρσην, and BDAG s.v. ἀρσενοκοίτης. Beekes, R., Etymological Dictionary of Greek (Leiden: Brill, 2010)Google Scholar does not analyse the word. For κοίτης, see BDAG s.v., LSJ s.v. and Muraoka, T., A Greek–English Lexicon of the Septuagint (Leuven: Peeters, 2009)Google Scholar s.v. Already in Euripides, Ion 892 the word can refer to sexual intercourse: χειρῶν εἰς ἄντρου κοίτας (‘[Apollo] overpowering me [Creusa] with sexual embraces in a cave [a rape]). Cf. Rom 9.10, 13.13.

23 Chantraine, Dictionnaire, s.v. ἄρσην. LSJ s.v. simply interprets this to mean ‘sodomite’, the equivalent of ἀρρενοκοίτης.

24 Cf. the TLG (using lemma searches).

25 Wright, ‘Homosexuals’, 130.

26 The significance of ἀρσενοκοιτία, ἀρσενοκοιτέω and ἀρσενοκοίτης is only a working hypothesis at this point.

27 Bakke, O. M. (‘Concord and Peace’: A Rhetorical Analysis of the First Letter of Clement with an Emphasis on the Language of Unity and Sedition (WUNT ii/143; Tübingen: Mohr Siebeck, 2001) 65–8)Google Scholar usefully summarises the concept and its history in modern language analysis. Louw, J. P. and Nida, E. A., Greek–English Lexicon of the New Testament: Based on Semantic Domains (2 vols.; New York: United Bible Societies, 1988–9) i.vi–xiGoogle Scholar (theory) is a lexicon based on the concept of semantic fields. On lexicogenesis, cf. Geeraerts, Theories, 337 (index) s.v. The ancient grammarians reflected on the formation of compound words (σύνθετοι). Cf. e.g. Dionysius Thrax, Ars grammatica, 12 Περὶ ὀνόματος (Uhlig, G., ed., Dionysii Thracis Ars grammatica … (Grammatici Graeci 1.1; Leipzig: Teubner, 1883) 29–30Google Scholar).

28 All these can be found in LSJ, although I have added my own interpretations.

29 Schol. in Sophoclem (scholia vetera) Antig. 804. Antig. 810 is the other occurrence. These scholia are based on the work of Didymus (1st cent. bce) and authors from the Roman era. See Dickey, E., Ancient Greek Scholarship (Oxford: Oxford University Press, 2007) 7, 34Google Scholar.

30 Hipponax, fr. 12 (Gerber, D. E., ed. and trans., Greek Iambic Poetry (LCL; Cambridge, MA: Harvard University Press, 1999) 362–3Google Scholar): ὁ μητροκοίτης Βούπαλος σὺν Ἀρήτηι (‘Bupalus the mother-fucker with Arete’). Willi, A., The Languages of Aristophanes: Aspects of Linguistic Variation in Classical Attic Greek (Oxford: Oxford University Press, 2003) 188Google Scholar, in his analysis of obscenities, includes words that denote ‘sexual activity’ in ‘lower’ genres such as ‘Old Comedy, satirical or subliterary prose, as well as non-literary texts like graffiti, curse tablets, and magical spells’.

31 Greek Urtext, 150–200.

32 Gk. Apoc. Ezra (Tischendorf, C., ed., Apocalypses apocryphae (Leipzig: Mendelssohn, 1866) 28Google Scholar). Would an archangel use an obscenity? On this text, cf. Bremmer, J., ‘The Long Latin Version of the Vision of Ezra: Date, Place and Tour of Hell’, Figures of Ezra (ed. Bremmer, J., Hirschberger, V. and Nicklas, T.; Leuven: Peeters 2018) 162–84Google Scholar. Bremmer (ibid., 171) translates the term in the apocalypse as an obscenity, but the context seems to suggest a description of punishments and not abusive speech.

33 Apos. Con. 6.1.

34 Vita Aesopi (1st cent.?), Vita G 49 (Perry, B. E., Aesopica, vol. i (Urbana: University of Illinois Press, 1952) 51Google Scholar). This is a ‘sub-literary text’, and consequently the words are probably obscene.

35 Diccionario Griego-Español en linea (DGE) s.v. ‘he who lies with slaves’. Cf. the usage in Paulus Astrologus, Elementa apotelesmatica (Boer, E., ed., Pauli Alexandrini elementa apotelesmatica (Leipzig: Teubner, 1958) 72Google Scholar). For the DGE, see http://dge.cchs.csic.es/xdge/, accessed 21 January 2019. For κυνοκοίτης, cf. LSJ supplement (‘having sexual intercourse with dogs’).

36 The city is probably Carthage. In Apol. 16.12 the individual is described as a frustrandis bestiis mercenarius (‘one hired to goad the beasts in an arena by eluding them’).

37 Tertullian, Nat. 1.14.1 (Schneider, André, Le premier livre Ad nationes de Tertullien: introduction, texte, traduction et commentaire (Bibliotheca Helvetica Romana 9; Rome: Institut Suisse de Rome, 1968) 98–9)Google Scholar; translation from Schneider, adapted.

38 Schneider, Tertullien, 262–3.

39 I owe this point to Felicity Harley-McGowan, who translates the term with the obscenity ‘ass-fucker’ in her forthcoming chapter on the Palatine graffito (the crucified man with the head of an ass): ‘The Alexamenos Graffito’, The Reception of Jesus in the First Three Centuries (ed. C. Keith et al.; Edinburgh: Bloomsbury T. & T. Clark). E. Baer, onocoetes, TLL ix.2.640.53–71, at 640.61 is probably overcautious: ‘perhaps he who has sexual intercourse with asses’.

40 A. B. Lloyd and N. Hopkinson, ‘Manetho’, OCD 4, 891–2 (‘Probably they [the Apotelesmatica] were composed between the 2nd and 3rd cents. ad’).

41 Pseudo-Manetho, Apotelesmatica 4.589–92.

42 His horoscope indicates his birth as 80. Cf. Lloyd and Hopkinson, ‘Manetho’, 892.

43 Etymologically the word can be compared to δουλομίκτης (‘one who penetrates slaves’). On ‘sense’ (conceptual meaning) and ‘reference’ (the class of objects specified by a term), cf. Baldinger, Semantic Theory, xx, 3–7, 260–1, 269. For example, ‘homosexual’ and ‘queer’ have the same referent, but ‘queer’ in many usages is highly derogatory.

44 Sextus Empiricus, Pyr. 1.152. His works were composed before 236 according to Bailey, A., Sextus Empiricus and the Pyrrhonean Scepticism (Oxford: Oxford University Press, 2002) 113CrossRefGoogle Scholar (and see the problems of dating his life ibid., 110–13). Cyril, De adoratione (PG 68.581) refers to the homoerotic intercourse mentioned in Lev 18.22 with the noun ἀῤῥενομιξίαν.

45 Sextus Empiricus, Pyr. 3.199–200; translation slightly modified from Sextus Empiricus, Outlines of Pyrrhonism (ed. and trans. R. G. Bury; 4 vols.; LCL; Cambridge, MA: Harvard University Press, 1933–49) i.461. Bury uses ‘sodomy’ in his translation.

46 The arguments are inconclusive. He probably lived in both places at times. Cf. Bailey, Sextus Empiricus, 114–15.

47 Chantraine, Dictionnaire, 87.

48 Hesychius, Lexicon Π §77. Aristides, Apol. 9.3 (Aristide, Apologie (ed. and trans. B. Pouderon, M.-J. Pierre, B. Outtier and M. Guiorgadzé; SC 470; Paris: Cerf, 2003) 270) describes Zeus's active role in homoerotic intercourse with the ἀνδροβάτην (Ganymede is the example Aristides mentions in 9.2). Presumably the translation of this word is not controversial.

49 Cf. Jeffreys, E., Jeffreys, M. and Scott, R., The Chronicle of John Malalas (Leiden: Brill, 2017) xxiiiGoogle Scholar.

50 Malalas, Chronographia 18.18 (Thurn, I., ed., Ioannis Malalae chronographia (Corpus Fontium Historiae Byzantinae. Series Berolinensis 35; Berlin: de Gruyter, 2000) 364–5Google Scholar). At this point in my argument, the correct translation of ἀρσενοκοιτοῦντες is not demonstrated.

51 Malalas, Chronographia 18.18. I do not understand why DGE s.v. ἀνδροκοίτης interprets the word as ‘pathic’ (bardaje), since the castration of the males emphasises their offending members. An interesting text of Pseudo-Gregorius Magnus, Ordo Romanus 8.5 (PL 78.1001D–1002A) = Ordo Romanus 34.16 (Andrieu, M., Les Ordines romani du haut moyen âge (5 vols.; Leuven: Spicilegium sacrum Lovaniense, 1961–2006) iii. 607Google Scholar) states that before ordination future bishops were asked about a number of transgressions: id est arsenoquita, quod est masculo; pro ancilla Dei sacrata, quae a Francis nonnata dicitur; pro quatuor pedes, et pro muliere viro alio conjuncta; aut si coniugem habuit ex alio viro, quod est a Grecis dicatur deuterogamia. Cadwallader's (‘Keeping Lists’, 59) attempt to relate the word to rape in later contexts is indefensible. His reference ((John Jejunator?), Paenit. (PG 88.1896A): τὸ μέντοι τῆς ἀρσενοκοιτίας μῦσος πολλοὶ καὶ μετᾶ τῶν γυναικῶν αὐτῶν ἐκτελοῦσιν) has nothing to do with rape, but is simply a statement that many men defiled their wives with the same stain as that of male penetration of men (i.e., heteroerotic anal intercourse).

52 It would be tedious to list them here. Cf. the Papyri.info database (http://papyri.info/search, accessed 10 June 2018). The earliest reliable date appears to be 13 bce.

53 Acts John 36: ὁ φαρμακός, ὁ περίεργος, ὁ ἅρπαξ, ὁ ἀποστερητής, ὁ ἀρσενοκοίτης, ὁ κλέπτης. The same thesis applies to Theophilus, Autol. 1.2. Clearly the fundamental unit of meaning (and context) is an entire text. Cf. Heger, K., Monem, Wort, Satz, und Text (Tübingen: Niemeyer, 1976 2)CrossRefGoogle Scholar. Intertextual analysis is necessary to understand Paul's terminology.

54 IG x/2.1.47 = RIChrM 87 = Anth. Pal. 9.686 (a poem, inscription lost): βάρβαρον οὐ τρομέεις, οὐκ ἄρρενας ἀρρενοκοίτας. SEG xxxix.633 dates it to 4th–10th century.

55 Teixidor, J., ‘11 Bardesane de Syrie’, Dictionnaire des philosophes antiques (7 vols.; Paris: CNRS, 1989–2018)Google Scholar i.60 dates the treatise between the end of 2nd and the beginning of third century.

56 Adam Becker, ‘Bardesanes’, Brill's New Jacoby (BNJ) 719 fr. 3b.25 = Eusebius, Praep. ev. 6.10.25 = Drijvers, H. J. W., The Book of the Laws of Countries: Dialogue on Fate of Bardaiṣan of Edessa (Piscataway, NJ: Gorgias, 2006) 47Google Scholar. Eusebius’ παρ’ Ἕλλησι καὶ οἱ σοφοὶ ἐρωμένους ἔχοντες οὐ ψέγονται (‘among the Greek their wise men who have beloved ones (erōmenoi) are not censured’) is missing in the Syriac text and its absence does not affect the argument. Martin, Arsenokoitês, 123 erroneously asserts that the word ἀρσενοκοίτης ‘appears to’ be the equivalent of ‘having a favorite’ (Eusebius does not say that) and fails to analyse the Syriac text. For BNJ, see http://referenceworks.brillonline.com/browse/brill-s-new-jacoby, accessed 21 January 2019.

57 Book of the Laws, text and translation modified from Drijvers, Book, 46–7. On the construction ‘lie with’, cf. the entry škb §G 4 (‘to lie with, have intercourse’) in the Comprehensive Aramaic Lexicon (http://cal.huc.edu/, accessed 21 January 2019).

58 Boswell, Christianity, 344–5.

59 Book of the Laws, text and translation modified from Drijvers, Book, 48–9. Rufinus, Clem. Recogn. 9.25.6 translates the key phrase as: nec cogere potest genesis … Gallorum pueros non pati muliebria (‘astrological fortune is unable to determine that … Gallic boys not have a woman's experience’), which Eusebius, Praep. ev. 6.10.35 (= Clem., Recogn. 9.25) expresses as καὶ οὐκ ἀναγκάζει ἡ γένεσις … τοὺς Γάλλους μὴ γαμεῖσθαι.

60 Drijvers, Book, 60–1.

61 Wright, ‘Homosexuality’, 145.

62 Martin, ‘Arsenokoitês’, 120; cf. 123: ‘I am claiming that no one knows what it meant’ – a rather unusual claim, since many writers in antiquity used the word (103 instances in the TLG, although some are repetitions in texts such as the Catenae).

63 Aristides, Apol. 13.5 (Aristide, Apologie, 282–3); translation done with reference to Pouderon's.

64 ‘And ones lying with males’. Aristides, Apol. 13.5 (SC 470.230–1 Pierre). Pouderon in Pouderon, Pierre, Outtier and Guiorgadzé, Aristide, Apologie, 138–9 dates the Syriac translation to the fourth century.

65 Pouderon in Pouderon, Pierre, Outtier and Guiorgadzé, Aristide, Apologie, 32–7.

66 Boswell, Christianity, 350.

67 See his remarks about illegality above.

68 Boswell, Christianity, 351.

69 Tabula Heracleensis, ll. 122–3 (Crawford, M. H. and Cloud, J. D., Roman Statutes, vol. i (London: Institute of Classical Studies, University of London, 1996) 289 §24Google Scholar); translation from McGinn, T. A. J., Prostitution, Sexuality, and the Law in Ancient Rome (Oxford: Oxford University Press, 2003) 33CrossRefGoogle Scholar.

70 Ulpian, lib. vi ad edictum, apud Justinian, Digesta 3.1.1.6; translation from Watson, A., ed., The Digest of Justinian (4 vols.; Philadelphia: University of Pennsylvania Press, 1985) i.80Google Scholar.

71 Cantarella, E., Bisexuality in the Ancient World (New Haven: Yale University Press, 1992) 106–19CrossRefGoogle Scholar (citing the necessary evidence). A more succinct discussion may be found in Santalucia, B., Diritto e processo penale nell'antica Roma (Milan: Giuffrè, 1998 2) 70Google Scholar.

72 Cf. Cantarella, Bisexuality, 115–19 and Gaius, Institutiones 3.220.

73 Marcianus, lib. xiv institutionum apud Justinian, Digesta (Ad legem Iuliam de vi publica) 48.6.3.4: praeterea punitur huius legis poena, qui puerum vel feminam vel quemquam per vim stupraverit (‘Furthermore, anyone who forcibly violates a boy or a woman or any other person is punished by the penalty of this statute’; translation from Watson, Digest, iv.430). Cf. Cantarella, Bisexuality, 114 and Santalucia, Diritto, 261.

74 Sib. Or. 2.56–148.

75 J. J. Collins, OTP i.330. On the Christian redaction probably ‘no later’ than 150, see ibid., 332.

76 This is Pseudo-Phocylides, Sent. 19 (van der Horst, P. W., The Sentences of Pseudo-Phocylides: With Introduction and Commentary (Leiden: Brill, 1978) 88–9)Google Scholar.

77 Sib. Or. 2.71–3; translation modified from Collins, OTP i.347 (who has ‘do not practice homosexuality’).

78 Brent, A., Hippolytus and the Roman Church in the Third Century: Communities in Tension before the Emergence of a Monarch-Bishop (Leiden: Brill, 1995) 289–90CrossRefGoogle Scholar.

79 (Hippolytus?), Refutatio 5.26.23. παιδ<ικ>ά is probably a plurale tantum or ‘plural of majesty’; cf. Smyth, H. W., Greek Grammar (rev. Messing, G. M.; Cambridge, MA: Harvard University Press, 1956)Google Scholar §1006: ‘παιδικά favourite in prose (only in the plural form)’.

80 Contra Martin, ‘Arsenokoitês’, 122 and Boswell, Christianity, 345 (‘male prostitution’). The first sexual act of Naas (beguiling Eve) does not suggest a violent context for his subsequent sexual intercourse with Adam.

81 For παιδικὸν ἔχειν, see P.Giss. ii.21; P.Tebt. i.104.19–20; P.Tebt. iii/2.974.5–6 etc. Herod's son Alexander lured Herod's three eunuchs εἰς τὰ παιδικά (‘as lover-boys’). Cf. Josephus, B.J. 1.489. Dover, Greek Homosexuality, 187 gives various examples from the ancient lexicographers of ‘using paidika’. See e.g. Hesychius, Lexicon Κ §4080 Κρῆτα τρόπον· τὸ παιδικοῖς χρῆσθαι (‘the Cretan way: to use paidika (a lover-boy)’; trans. Dover, Greek Homosexuality, 187).

82 Cf. Scholia in Aristophanem, Pax 885c and ἀρρητοποιεῖν in Artemidorus, Onir. 1.79.

83 Rhetorius, Astrological Compendium 68 (Cumont, F., ed., Codices Parisini (CCAG 8.4; Paris: Lamertin) 196)Google Scholar, translation modified of Holden, James A., Rhetorius the Egyptian: Astrological Compendium Containing his Explanation and Narration of the Whole Art of Astrology (Tempe, AZ: American Federation of Astrologers, 2009) 122–3Google Scholar.

84 Cyprian, Test. 3.65 has a variation (molles … masculorum adpetitores). Boswell, Christianity, 342: ‘in bald English the compound means “male fuckers”’; however, I do not think it is clear that Paul would use an obscenity, and none of the subsequent usages suggest that the word was an obscenity.

85 OLD s.v.: [Quint.] Decl. 3b.5. On the inauthenticity of Decl. 3b, cf. Håkanson, L., ed., Declamationes xix maiores Quintiliano falso ascriptae (Bibliotheca Teubneriana; Stuttgart: Teubner, 1982) iv, viCrossRefGoogle Scholar. Cf. E. Lommatzsch, concubitor, TLL iv.99.64–8 (from concumbere).

86 According to the Brepolis Library of Latin Texts A database (http://clt.brepolis.net/llta/Default.aspx, accessed 10 June 2018).

87 Cf. OLD s.v.

88 Cf. OLD s.vv.

89 Suetonius, Claud. 29.2.

90 There are many surveys of μαλακοί. See, e.g., Boswell, Christianity, 341; Martin, ‘Arsenokoitês’, 120–4; Winter, B. W., After Paul Left Corinth: The Influence of Secular Ethics and Social Change (Grand Rapids: Eerdmans, 2001) 116–19Google Scholar; Gagnon, The Bible, 303–12; and Loader, W., The New Testament on Sexuality (Grand Rapids: Eerdmans, 2012) 326–32Google Scholar.

91 Baldinger, Semantic Theory, 15–17, 20–1.

92 Vettius Valens, Anthol. 2.37; translation from M. T. Riley (who translates μαλακός as ‘homosexual’, which is too vague). (www.csus.edu/indiv/r/rileymt/Vettius%20Valens%20entire.pdf, accessed 10 June 2018).

93 See n. 82.

94 See Kamen, D. and Levin-Richardson, S., ‘Revisiting Roman Sexuality: Agency and the Conceptualization of Penetrated Males’, Sex in Antiquity: Exploring Gender and Sexuality in the Ancient World (ed. Masterson, M. et al. ; London: Routledge, 2015) 453–6Google Scholar and Williams, C. A., Roman Homosexuality: Ideologies of Masculinity in Classical Antiquity (Oxford: Oxford University Press, 2010 2) 191–202Google Scholar.

95 Ptolemy, Tetrab. 3.15.10; translation from Ptolemy, Tetrabiblos (ed. and trans. Robbins, F. E.; LCL; Cambridge, MA: Harvard University Press, 1940) 371Google Scholar.

96 Hephaestion, Apotelesmatica 2.16.10 (Hephaestionis Thebani apotelesmaticorum libri tres (ed. Pingree, D.; 2 vols.; Bibliotheca Teubneriana; Leipzig: Teubner, 1973–4) i.153Google Scholar).

97 Pace Scroggs, New Testament, 42, 106–8 (‘the youth who consciously imitated feminine styles and ways and who walked the thin line between passive homosexual activity for pleasure and that for pay’) 110, 128, and passim. Cf. the comments of Gagnon, The Bible, 306–7.

98 Suda K §1635. Cf. Photius, Lexicon Κ §727.

99 Suda Α §2684. Cf. Aristophanes, Nub. 1022–3. That is, Aristophanes uses καταπυγοσύνη instead of the word μαλακία.

100 On the meaning of this vulgarism (καταπύγων), cf. Dover, K., ‘Some Evaluative Terms in Aristophanes’, The Language of Greek Comedy (ed. Willi, A.; Oxford: Oxford University Press, 2002) 94Google Scholar (‘down-into-the-arse-man’).

101 Suda Ε §1121, Aristophanes, Acharn. 843; translation from of Ἐναπομόρξεται, Suda On Line, D. Whitehead, 16 November 2003 (www.stoa.org/sol-entries/epsilon/1121, accessed 10 June 2017), slightly modified.

102 Aeschines, Fals. leg. 99.

103 Plutarch, Dem. 4.6 remarks that Batalos, according to some, was a poet who wrote effeminate verses and drinking songs (ποιητοῦ τρυφερὰ καὶ παροίνια γράφοντος).

104 Schol. in Aeschinem, Fals. leg. 126.

105 Plautus, Mil. glor. 668; translation from Plautus, The Merchant, The Braggart Soldier, The Ghost, The Persian (ed. and trans. de Melo, W.; LCL; Cambridge, MA: Harvard University Press, 2011) 211Google Scholar. Cf. Williams, Roman Homosexuality, 194 (on the dancer's predilections).

106 Boswell, Christianity, 338–41; Martin, ‘Arsenokoitês’, 124–8.

107 Scroggs, New Testament, 108; Schrage, W., Der erste Brief an die Korinther. 1. Teilband: 1 Kor 1,1–6,11 (EKK vii/1; Düsseldorf: Benziger/Neukirchen-Vluyn: Neukirchener, 1991) 431–2Google Scholar: ‘Lustknaben oder Strichjungen’, the younger individual in a pederastic relationship or a young male prostitute (which also limits the reference too much).

108 See Juvenal, Sat. 9.37–8, where the Greek κίναιδος (‘catamite’) is compared to the Latin mollis avarus (‘greedy pathic’). He ‘pays to be penetrated’. Cf. Kamen and Levin-Richardson, ‘Revisiting Roman Sexuality’, 453 (Juvenal, Sat. 9.39–41). See Caelius Aurelianus, De acutis morbis (tardae vel chronicae passiones) 4.9.131–2 for an analysis of molles (whom he says the Greeks call malthacoi (μαλθακούς)) as a disease.

109 Weiss, J., Der erste Korintherbrief (KEK 5; Göttingen: Vandenhoeck & Ruprecht, 1910) 153Google Scholar; Allo, E.-B., Saint Paul: Première épitre aux Corinthiens (Paris: Gabalda, 1934 2) 137Google Scholar; Lietzmann, H., An Die Korinther i, ii (supplemented by Kümmel, W. G.; HNT 9; Tübingen: Mohr Siebeck, 5 1969) 27Google Scholar; Conzelmann, H., 1 Corinthians: A Commentary on the First Epistle to the Corinthians (Hermeneia; Philadelphia: Fortress, 1975) 106Google Scholar; Lindemann, A., Der erste Korintherbrief (HNT 9/1; Tübingen: Mohr Siebeck, 2000) 139–40Google Scholar; Thiselton, A. C., The First Epistle of the Corinthians: A Commentary on the Greek Text (NIGTC; Grand Rapids: Eerdmans, 2000) 440–53Google Scholar; Schrage, Der erste Brief, 429–36; Fitzmyer, J. A., First Corinthians: A New Translation with Introduction and Commentary (AYBC 32; New Haven: Yale University Press, 2007) 255–8Google Scholar; Zeller, D., Der erste Brief an die Korinther (KEK 5; Göttingen: Vandenhoeck & Ruprecht, 2010) 216–18Google Scholar.