“But I tell you, pathic,—your habits are so obvious that even the blind and the deaf cannot fail to recognise them. If you only open your mouth to speak, only undress at the baths, nay, if you do not yourself undress, but only your slaves put off their garments, what think you,—are not all your secrets of the night at once revealed? Now just tell me, if your Sophist Bassus, or the flute-player Batalus, or the cinaedus Hemitheon of Sybaris, who wrote your beautiful laws, how you must polish the skin, and pluck out the hair (with tweezers), how you must submit to the performance of paederastia, and how yourselves perform it,—now if one of these men should throw a lion’s skin round him, and enter with a club in his hand, what would the spectators really believe?—that it was Hercules? Surely not, unless they were utterly blear-eyed. A thousand things betray such a masquerade,—gait, look, voice,[335] the bowed neck, the ceruse, the mastich, the paint on the cheeks that you make yourselves up with; in a word it were easier, as the proverb says, to hide five elephants under your armpit than to conceal one cinaedus!” Now if the _natural_ marks of identification that have been specified were sufficient to betray the cinaedus, even when he was devoid of all external adornment from art,[336] how much more readily recognizable must the pathic become, if he arranged his get-up and costume to match his shameful practices,[337] and that this was so _Martial_ affords evidence in countless places. In fact these male whores used to have the beard quite clean shaven (ἐξυρημένοι close-shaven) and not merely on the posteriors but generally all over the body, with the exception of the head, carefully removed the hair, so as make themselves more like women. αὐτίκα γυναικεῖ’ ἢν ποιῇ τις δράματα, μετουσίαν δεῖ τῶν τρόπων τὸ σῶμ’ ἔχειν, (Directly, if a man play women’s parts, the body must have its share in the characterization), Aristophanes makes Agatho say at the Thesmophoria, where Mnesilochus has been transformed into a woman by means of depilation, so as to be able to back up the women in opposition to Euripides in their attacks on him at that festival. On the other hand cinaedi let the hair of the head grow long[338] (comae,—long locks), and dressed altogether like women. Hence the reply of the Cynic _Diogenes_[339] to a young man clothed after this fashion, who had asked him a question on some subject or other; he would not answer, he said, till his questioner had lifted up his clothes, and shown him his sex! Equally important is the conversation of _Socrates_ with _Strepsiades_ in the “Clouds” of _Aristophanes_:[340] _Στρεψιάδης_.... Λέξον δή μοι τὶ παθοῦσαι, εἴπερ Νεφέλαι γ’ εἰσὶν ἀληθῶς, θνηταῶς εἴξασι γυναιξίν· οὐ γὰρ ἐκεῖναί γ’ εἰσὶ τοιαῦται.... Σωκράτης. Γίγνονται πάνθ’ ὅ τι βούλονται· κᾆτ’ ἢν μὲν ἴδωσι κομήτην, ἄγριόν τινα τῶν λασίων τούτων, οἷόν περ τὸν Ξενοφάντου, σκώπτουσαι τὴν μανίαν αὐτοῦ, Κενταύροις ᾔκασαν αὐτάς.