What these monstrous instruments of lust were may be gathered from the sixth mime of Herodas, where one of them is described in detail. Philænis may, perhaps, be the poetess of an obscene book on sensual refinements, to which Athanæus alludes (_Deipnosophistæ_, viii, 335). It is also possible that Philænis had become the common designation of a Lesbian lover, a tribad. In the latter periods of Greek literature, as I have elsewhere shown, certain fixed masks of Attic comedy (corresponding to the masks of the Italian _Commedia dell' Arte_) created types of character under conventional names--so that, for example, Cerdo became a cobbler, Myrtalë a common whore, and possibly Philænis a Lesbian invert. The upshot of this parenthetical investigation is to demonstrate that, while the love of males for males in Greece obtained moralisation, and reached the high position of a recognised social function, the love of female for female remained undeveloped and unhonoured, on the same level as both forms of homosexual passion in the modern European world are. XX. Greece merged into Rome; but, though the Romans aped the arts and manners of the Greeks, they never truly caught the Hellenic spirit. Even Virgil only trod the court of the Gentiles of Greek culture. It was not, therefore, possible that any social custom so peculiar as paiderastia should flourish on Latin soil. Instead of Cleomenes and Epameinondas, we find at Rome, Nero, the bride of Sporus, and Commodus the public prostitute. Alcibiades is replaced by the Mark Antony of Cicero's _Philippic_. Corydon, with artificial notes, takes up the song of Ageanax. The melodies of Meleager are drowned in the harsh discords of Martial. Instead of love, lust was the deity of the boy-lover on the shores of Tiber. In the first century of the Roman Empire, Christianity began its work of reformation. When we estimate the effect of Christianity, we must bear in mind that the early Christians found Paganism disorganised and humanity rushing to a precipice of ruin. Their first efforts were directed toward checking the sensuality of Corinth, Athens, Rome, the capitals of Syria and Egypt. Christian asceticism, in the corruption of the Pagan systems, led logically to the cloister and the hermitage. The component elements of society had been disintegrated by the Greeks in their decadence, and by the Romans in their insolence of material prosperity. To the impassioned followers of Christ, nothing was left but separation from nature, which had become incurable in its monstrosity of vices. But the convent was a virtual abandonment of social problems.