love),—meanings the real force of which we have elsewhere verified, but which most certainly are not to be taken as implying actual castration, as _Stark_ (§ 16) thinks. Indeed the last named says, commenting on the passage of Eusebius: “Haec verba non solum de mera morum atque cultus mutatione muliebri rationi magis congrua, intelligi posse, sed etiam per veram evirationem genitalium truncatione confectam aptissime explicanda esse, cum verborum series et Eustathii, Hesychii ac Zonarae atque Valesii auctoritas me suadet, tum multo magis illud monet, quod in cultu Veneris virorum exsectionem solemnem fuisse compertum habemus. Sin autem contenderis, viros tales exsectos et effeminatos etiam muliebria passos esse, ego quidem non repugno, exploratam vero rem esse atque ratam, ex ipsis auctoris verbis non liquet.” (That these words may be understood not merely of a simple change of mode of life and habit to one more closely assimilated to the female type, but that they are most suitably to be explained as implying an actual effemination of the individual produced by amputation of the genitals, both the context of the passage and the authority of Eustathius, Hesychius, Zonaras and Valesius induces me to believe, and still more am I led to this view by the fact we already know, viz. that the castration of men was customary in connection with the cult of Venus. But if you further maintain that such men so castrated and effeminated submitted to the treatment proper to women, I do not deny it; I only say that this point is not duly ascertained and certified on the showing of the Author’s own words.)