
Δύ’ ἡμέραι γυναικός εἰσιν ἥδισται,
ὅταν γαμῇ τις κἀκφέρῃ τεθνηκυῖαν.
(Hipponax, fr. 68)
Two days in a woman’s life are sweetest, whenever she is married and whenever she is carried out dead. (tr. Douglas E. Gerber)

Δύ’ ἡμέραι γυναικός εἰσιν ἥδισται,
ὅταν γαμῇ τις κἀκφέρῃ τεθνηκυῖαν.
(Hipponax, fr. 68)
Two days in a woman’s life are sweetest, whenever she is married and whenever she is carried out dead. (tr. Douglas E. Gerber)
Οὐκ ἔστι τὴν ἐνεστηκυῖαν ἡμέραν καλῶς βιῶναι μὴ προθέμενον αὐτὴν ὡς ἐσχάτην.
(Musonius Rufus, fr. 22)
It is not possible to live well today unless one thinks of it as his last. (tr. Cora E. Lutz)

Fratres, mulier mali causa, peccati auctor, via mortis, sepulcri titulus, inferni ianua, lamenti necessitas tota: ob hoc nascuntur lacrimis, mancipantur maeroribus, gemitibus addicuntur, et in lamentis tantum fortes sunt, quantum viribus inveniuntur infirmae: et quantum imparatae sunt ad labores, tantum ad lacrimas sunt paratae: hinc est quod lacrimis arma vincunt, regna fletibus inclinant, lamentis totam fortitudinem virorum frangunt. non est ergo mirum, si ad lacrimas, ad funus, ad sepulcrum, ad obsequium Dominici corporis feminae ardentiores apostolis hic videntur; ubi mulier prima currit ad lacrimas, quae prima cucurrit ad lapsum; praecedit ad sepulcrum, quae praecessit ad mortem; fit resurrectionis nuntia, quae fuit mortis interpres; et quae viro porrexerat interitus tanti nuntium, viris ipsa porrigit magnae salutis auditum, ut compenset fidei nuntio quod perfidiae ademit auditu. non est hic praeposterus ordo, sed mysticus; non postponuntur apostoli feminis, sed ad maiora servantur; feminae obsequium Christi suscipiunt, apostoli Christi suscipiunt passiones; illae portant aromata, isti flagella; illae intrant sepulcrum, isti carcerem; illae ad obsequium festinant, isti pervolant ad catenas; infundunt illae oleum, isti sanguinem fundunt: mortem stupent illae, suscipiunt hi mortes. et quid multa? resident illae domi, ad acies isti tendunt, ut devoti milites probent adversis fidem, virtutem laboribus, iniuriis patientiam, periculis mortem, vulneribus tolerantiam, devotionem poenis, viscerum laceratione constantiam. mulieres ergo ferunt pro Christo lacrimas; apostoli, diabolo superato et victis hostibus, Christo et victoriam referunt, et triumphum.
(Petrus Chrysologus, Serm. 79.2-3)
Brothers, woman is the source of evil, the author of sin, the way of death, the reason for the grave, hell’s entryway, and the whole explanation of the need for lamentation. For this reason they are born with tears, they are delivered with sadness, they are brought forth with groans, and they are as strong in lamentation as they are found to be weak in strength; and they are as unequipped for labors as they are equipped for tears. Thus it is that they conquer arms with tears, they fell kingdoms with their weeping, and they break all the strength of men with their lamentation. And so it is no wonder if the women here* seem more ardent than the apostles for tears, the burial place, the grave, and for paying reverence to the Lord’s body, when a woman is the first to proceed to tears, since she was the first to fall into guilt; she leads the way to the grave, since she led the way to death; she becomes the messenger of the Resurrection, since she was the agent of death; and she who had brought the man the message of such destruction, herself brings men the announcement of great salvation, in order to compensate with her message of faith for what she took away by her faithless announcement.
* The author is discussing Luke 24:1-3: “The women went to the tomb in the very early morning of the first day of the week, carrying the spices they had prepared. They found the stone rolled away from the tomb, and when they went in they didn’t find the body of the Lord Jesus.”
(tr. William B. Palardy)

Nam posset et illam
pulvere de simili Princeps formare puellam,
sed quo plenus amor toto de corde veniret,
noscere in uxorem voluit sua membra maritum.
dividitur contexta cutis, subducitur una
sensim costa viro, sed mox reditura marito.
nam iuvenis de parte brevi formatur adulta
virgo decora, rudis, matura tumentibus annis,
coniugii subolisque capax quo nata probatur,
et sine lacte pio fit mox infantia pubes.
excutitur somno iuvenis, videt ipse puellam
ante oculos astare suos, pater, inde maritus,
non tamen ex coitu genitor, sed coniugis auctor.
somnus erat partus, conceptus semine nullo;
materiem fecunda quies produxit amoris
affectusque novos blandi genuere sopores.
constitit ante oculos nullo velamine tecta,
corpore nuda simul niveo quasi nympha profundi:
caesaries intonsa comis, gena pulchra rubore,
omnia pulchra gerens, oculos, os, colla manusque,
vel qualem possent digiti formare Tonantis.
(Dracontius, De Laudibus Dei 1.377-397)
God could have created this young woman too from the same dust, but He wanted the man to recognize his own body in her, so that he might love her fully and with all his heart. He slices the tissue of the man’s skin and cautiously removes one of his ribs—a rib that will soon be returned to him, as a husband. From this small part of the young man’s body a full-grown maiden is created, beautiful, unexperienced, yet mature and with a woman’s curves, ripe for marriage and for motherhood, the things for which she clearly is born. Even unfed by lovely (mother’s) milk, her infancy at once turns into adolescence. The young man is roused from sleep and sees her standing there in front of him. Just now he was her father, soon he will be her husband. He hasn’t begotten her in intercourse, and yet he is the maker of his bride. Sleep has given birth to her; conception took place without any seed. A fertile doze has produced this object of love; soft slumber has given rise to new passions. She stood there before his eyes, not covered by any veil, but naked, her body milky-white, like a nymph from the deep. Her long hair is beautiful, her blushing cheeks are charming. Everything about her is charming: her eyes, her mouth, her neck, her hands—such as the fingers of the Lord of Thunder might have fashioned. (tr. David Bauwens)

This is part 3 of 3. Part 1 is here. Part 2 is here.
“Σώφρονα δέ”, πρὸς τὸ συνουσίας ἀπέχεσθαι καὶ μέθης καὶ λαγνείας καὶ τῆς ἄλλης ἡδονῆς καὶ ἀκρασίας, αἱ συνουσίαι μὲν γὰρ μετὰ τοῦ τὴν πρὸς <τὸ> τρεφόμενον φιλοστοργίαν ἀποψύχειν περισπασμῷ τῆς ἐκ τῶν ἀφροδισίων ἡδονῆς ἔτι καὶ φθείρουσι τὸ γάλα καὶ μειοῦσιν ἢ τελείως ἀφανίζουσιν, τὰς διὰ τῆς μήτρας ἐρεθίζουσαι καθάρσεις ἢ συλλήψεις ἀποτελοῦσαι. διὰ δὲ τὰς μέθας πρῶτον μὲν ἡ γαλουχοῦσα βλάπτεται καὶ τῇ ψυχῇ καὶ τῷ σώματι, διὰ τοῦτο δὲ καὶ τὸ γάλα διαφθείρει· δεύτερον δὲ ὕπνῳ δυσδιεγέρτῳ κατεχομένη καταλείπει τὸ βρέφος ἀνεπιμέλητον ἢ καὶ κινδυνωδῶς ἐπ’ αὐτῷ καταπίπτει· τρίτον ἡ τοῦ πλείονος οἴνου ποιότης συναναδίδοται τῷ γάλακτι, καὶ διὰ τοῦτο νωθρὰ καὶ καρώδη, ποτὲ δὲ καὶ ἔντρομα καὶ ἀπόπληκτα καὶ σπασμώδη τὰ τρεφόμενα γίνονται βρέφη, καθάπερ συὸς τρύγα προσενεγκαμένης καροῦται καὶ σκοτοῦται τὰ γαλουχούμενα. “συμπαθῆ” δὲ καὶ φιλόστοργον, ἵνα καὶ τὰ τῆς ὑπηρεσίας ἀόκνως παρέχῃ καὶ ἀγογγύστως. ἔνιαι γὰρ οὕτως ἔχουσιν ἀπαθῶς πρὸς τὸ γαλουχούμενον, ὥστε μηδὲ ἐπὶ πολὺ κλαυθμυρίζοντος αὐτοῦ ποιήσασθαι πρόνοιαν, ἀλλὰ μηδὲ σχηματίσαι τὸ κείμενον, ἐᾶσαι δ’ ἐφ’ ἑνὸς σχήματος, ὥστε πολλάκις διὰ τὴν θλίψιν προκακοπαθοῦν ναρκᾶν τε καὶ φαύλως διατίθεσθαι τὸ νευρῶδες. “ἀόργιστον δέ”, ὅτι φύσει συνεξομοιοῦται τὰ τρεφόμενα ταῖς τρεφούσαις καὶ διὰ τοῦτο βαρύθυμα μὲν ἐξ ὀργίλων, ἐπιεικῆ δὲ ἐκ μετρίων γίνεται· καὶ ἄλλως μανιώδεις εἰσὶν αἱ θυμούμεναι καὶ φόβῳ κλαυθμυρίζον ποτὲ τὸ βρέφος ἐπισχεῖν μὴ δυνάμεναι ῥίπτουσιν ἐκ τῶν χειρῶν ἢ καταστρέφουσιν ἐπικινδύνως. διόπερ οὐδὲ δειειδαίμονα δεῖ καὶ θεοφόρητον εἶναι τὴν γαλοῦχον, ἵνα μὴ παραλογισθεῖσά ποτε καὶ μανιωδῶς σαλευθεῖσα κινδύνῳ τὸ βρέφος περιβάλῃ. καθάριον δὲ δεῖ εἶναι τὴν τιτθήν, ἵνα μὴ διὰ τὴν τῶν σπαργάνων ὀσμὴν ὁ στόμαχος ἐκλύηται τῶν νηπίων ἀγρυπνῇ τε διὰ τοὺς ὀδαξησμοὺς ἤ τιν’ ὕστερον ἕλκωσιν ὑπομένῃ. Ἑλληνίδα δέ, χάριν τοῦ τῇ καλλίστῃ διαλέκτῳ ἐθισθῆναι τὸ τρεφόμενον ὑπ’ αὐτῆς.
(Soranus, Gunaikeia 2.12(32))
And the wet nurse should be “self-controlled” so as to abstain from coitus, drinking, lewdness, and any other such pleasure and incontinence. For coitus cools the affection toward <the> nursling by the diversion of sexual pleasure and moreover spoils and diminishes the milk or suppresses it entirely by stimulating menstrual catharsis through the uterus or by bringing about conception. In regard to drinking, first the wet nurse is harmed in soul as well as in body and for this reason the milk also is spoiled. Secondly, seized by a sleep from which she is hard to awaken, she leaves the newborn untended or even falls down upon it in a dangerous way. Thirdly, too much wine passes its quality to the milk and therefore the nursling becomes sluggish and comatose and sometimes even afflicted with tremor, apoplexy, and convulsions, just as suckling pigs become comatose and stupefied when the sow has eaten dregs. ”Sympathetic” and affectionate, that she may fulfill her duties without hesitation and without murmuring. For some wet nurses are so lacking in sympathy towards the nursling that they not only pay no heed when it cries for a long time, but do not even arrange its position when it lies still; rather, they leave it in one position so that often because of the pressure the sinewy parts* suffer and consequently become numb and bad. “And not ill-tempered”: since by nature the nursling becomes similar to the nurse and accordingly grows sullen if the nurse is ill-tempered, but of mild disposition if she is even-tempered. Besides, angry women are like maniacs and sometimes when the newborn cries from fear and they are unable to restrain it, they let it drop from their hands or overturn it dangerously. For the same reason the wet nurse should not be superstitious and prone to ecstatic states so that she may not expose the infant to danger when led astray by fallacious reasoning, sometimes even trembling like mad. And the wet nurse should be tidy-minded lest the odor of the swaddling clothes cause the child’s stomach to become weak and it lie awake on account of itching or suffer some ulceration subsequently. And she should be a Greek so that the infant nursed by her may become accustomed to the best speech.
* The Greek term neurodes probably here refers to nerves, tendons, and ligaments alike.
(tr. Owsei Temkin, with his note)

This is part 2 of 3. Part 1 is here. Part 3 is here.
“Μαστοὺς δὲ ἔχουσαν συμμέτρους”· οἱ μικροὶ μὲν γὰρ ὀλίγον ἔχουσι τὸ γάλα, οἱ ὑπέρογκοι δὲ καὶ περιττότερον τοῦ δέοντος, ὥστε μετὰ τὴν τιτθείαν εἰ μὲν ὑπομένοι τὸ πλεῖον, μηκέτι νεαρὸν αὐτὸ πρὸς τοῦ βρέφους ἑλκυσθήσεσθαι, τρόπῳ δέ τινι προδιεφθαρμένον, εἰ δὲ πᾶν ἀποθηλάζοιτο δι’ ἄλλων παιδίων ἢ καὶ ἑτέρων ζῴων, καταλυθήσεσθαι <τὴν> γαλουχοῦσαν. εἶθ’ οἱ μείζονες καὶ βαροῦσιν ἐπιπίπτοντες τοῖς τρεφομένοις· ἄλλως τέ τινες ὑπολαμβάνουσιν <αὐτοὺς> ὀλιγώτερον πολλάκις ἔχειν τὸ γάλα, πρὸς τὴν αὔξησιν τῆς σαρκὸς αὐτῶν δαπανωμένης τῆς εἰς αὐτοὺς φερομένης τροφῆς καὶ οὐκ εἰς τὸ πλῆθος τοῦ γάλακτος. “χαύνους δὲ καὶ μαλακοὺς καὶ ἀρρυσώτους” καὶ μήτε φανεροῖς καταπεπλεγμένους τοῖς ἀγγείοις μήτε θρομβώδεις συστάσεις ἐναιωρουμένας ἔχοντας· οἱ πυκνοὶ μὲν γὰρ καὶ σκληροὶ καὶ καταπεπλεγμένοι τοῖς ἀγγείοις ὀλίγον τὸ γάλα ποιοῦσιν, οἱ ῥυσοὶ δὲ καὶ ῥακώδεις ὥσπερ ἐν τοῖς γραιώδεσι καὶ ἀραιοῖς συγκρίμασιν ὑδαρές, οἱ δὲ θρομβώδεις συστάσεις ἔχοντες παχὺ καὶ ὑπανώμαλον. “τὰς δὲ θηλὰς μήτε μεγάλας μήτε μικράς”· αἱ μεγάλαι μὲν <γὰρ> θλίβουσιν τὰ οὖλα καὶ τῇ καταπόσει κωλύουσι συνεργεῖν τὴν γλῶσσαν, αἱ μικραὶ δὲ δυσεπἰληπτοι τυχγάνουσιν καὶ κατ’ ὀλίγον <πέμπουσιν> ἐκφοροῦσιν τὸ γάλα, διὸ κακοπαθοῦντα τὰ βρέφη πρὸς τὰς ἐκμυζήσεις ταῖς λεγομέναις ἄφθαις εἴωθεν περιπίπτειν. “μήτε πυκνοτέρας μήτε σηραγγώδεις ἄγαν καὶ ἀθρόον τὸ γάλα προϊᾶσιν”, ὥστε κακοπαθεῖν ἐν ταῖς ἐκμυζήσεσιν τὰ βρέφη μὴ ἐπιχορηγουμένου τοσούτου γάλακτος, ὅσον ἐσπούδακεν ἐπισπάσασθαι, <αἱ> δὲ ἄγαν σηραγγώδεις κίνδυνον ἐπάγουσι πνιγμοῦ, πρὸς γὰρ τὴν ἐκμύζησιν ἀθροῦν ἐπιφέρεται τῷ στόματι τὸ γάλα.
(Soranus, Gunaikeia 2.12(32))
And “her breasts should be of medium size”: for small ones have little milk, whereas excessively large ones have more than is necessary so that if after nursing the surplus is retained it will be drawn out by the newborn when no longer fresh, and in some way already spoiled. If, on the other hand, it is all sucked out by other children or even other animals,* <the> wet nurse will be completely exhausted. Besides, the bigger breasts also weigh heavy when they fall upon the nursling; some people even are of the opinion that <such breasts> often have less milk because the food which is brought to them is spent for the increase of their flesh and not for the amount of milk. “Lax and soft and not wrinkled” and having neither a network of visible vessels nor clotted concretions suspended in them. For the breasts which are compact, hard, and have a network of vessels produce little milk; those which are shriveled and wrinkled as in old and thin bodies make it watery, while those which have clotted concretions make it thick and somewhat uneven. “Nipples which are neither big nor small”: <for> the big ones bruise the gums and hinder the tongue fronm co-operation in swallowing, while small ones are difficult to seize and <make> the milk <come out> in small amounts for the sucklings. Therefore, the newborn suffers in suckling and is usually afflicted with so-called aphthai.** “Neither compact nor too porous and giving forth milk overabundantly”: for if they have narrow ducts they do not easily bring forth the milk without being squeezed; consequently in suckling the newborn suffers, since not as much milk is furnished as it is eager to obtain. If, on the other hand, <they> are too porous, they bring on the danger of suffocation, for in suckling the milk is brought to the mouth overabundantly.
* This seems to suggest that young animals were sometimes employed to empty the breasts.
** I.e. thrush.(tr. Owsei Temkin, with his notes)

This is part 1 of 3. Part 2 is here. Part 3 is here.
Ἐκλεκτέον δὲ τὴν τιτθὴν οὔτε νεωτέραν ἐτῶν εἴκοσιν οὔτε πρεσβυτέραν ἐτῶν τεσσαράκοντα, προκεκυηκυῖαν δὶς ἢ τρὶς, ἄνοσον, εὐεκτοῦσαν, εὐμεγέθη τῷ σώματι, καὶ εὐχρουστέραν, μαστοὺς ἔχουσαν συμμέτρους, χαύνους μαλακοὺς ἀρρυσώτους, καὶ θηλὰς μήτε μεγάλας μήτε μικροτέρας καὶ μήτε πυκνοτέρας μήτε ἄγαν σηραγγώδεις καὶ ἀθροῦν ἀφιείσας τὸ γάλα, σώφρονα, συμπαθῆ καὶ ἀόργιστον, Ἑλληνίδα, καθάριον. τούτων δὲ ἕκαστον παρακειμένους ἔχει τοὺς ἐπιλογισμούς. ἀκμάζουσαν μὲν γάρ, ὅτι αἱ νεώτεραι <μὲν> ἄπειροι παιδοτροφίας ὑπάρχουσιν καὶ ἀμελεστέραν ἔτι καὶ παιδικὴν ἔχουσι τὴν γνώμην, πρεσβύτεραι δὲ διὰ τὴν ἀτονίαν τοῦ σώματος ὑδαρέστερον γεννῶσι τὸ γάλα, ταῖς δὲ ἀκμαζούσαις συνευτονεῖ πᾶν φυσικὸν ἔργον. “προκεκυηκυῖαν δὲ δὶς ἢ τρίς”, ὅτι αἱ πρωτοτόκοι μὲν ἀκμὴν παιδοτροφίας ἀγύμναστοι καὶ παιδικὸν ἔτι καὶ ἀμέγεθες καὶ πυκνότερον τὸ σύγκριμα τῶν μαστῶν ἔχουσιν, αἱ δὲ πολλάκις μὲν ἀποκυήσασαι, πολλάκις δὲ νηπιοτροφήσασαι, ῥακώδεις οὖσαι, λεπτὸν καὶ οὐκ ἀκμαῖον ἀποτελοῦσι το γάλα. <“ἄνοσον δέ”, ὅτι ὑγιὲς μὲν τὸ γάλα> καὶ τρόφιμον ἐξ ὑγιεινοῦ σώματος, νοσῶδες δὲ καὶ φαῦλον ἐκ νοσεροῦ, καθάπερ καὶ τὸ διὰ τῆς γῆς φαύλης ῥέον ὕδωρ καὶ αὐτὸ γεννᾶται φαῦλον ταῖς ἐκ τῶν εὐρυχωριῶν διαφθειρόμενον ποιότησιν. “εὐεκτοῦσαν δέ”, τοῦτ’ ἔστιν εὔσαρκόν τε καὶ ῥωμαλέαν, καὶ τοῦ αὐτοῦ μὲν χάριν, ἤδη δὲ καὶ τοῦ μὴ ῥᾳδίως εἰς τὰς ὑπηρεσίας καὶ τὰς νυκτερινὰς φροντίδας ἐξασθενεῖν, διὰ τοῦτο δὲ καὶ τὸ γάλα μεταβἀλλειν ἐπὶ τὸ χεῖρον. “εὐμεγέθη δὲ τῷ σώματι”· τροφιμώτερον γὰρ τῶν ἄλλων ἐπ’ ἴσης ἐχόντων τὸ ἀπὸ μεγάλων σωμάτων γάλα. “εὐχρουστέραν δέ”· μείζονα γὰρ ἐπὶ τῶν τοιούτων ἀγγεῖα ἐπὶ τοὺς μαστοὺς ἀναφέρει τὴν ὕλην, ὥστε πλεῖον τὸ γάλα γίνεσθαι.
(Soranus, Gunaikeia 2.12(32))
One should choose a wet nurse not younger than twenty nor older than forty years, who has already given birth twice or thrice, who is healthy, of good habitus, of large frame, and of a good color. Her breasts should be of medium size, lax, soft and unwrinkled, the nipples neither big nor too small and neither too compact nor too porous and discharging milk overabundantly. She should be self-controlled, sympathetic and not ill-tempered, a Greek, and tidy. And for each of these points the reasons are as follows:
She should be in her prime because younger women are ignorant in the rearing of children and their minds are still somewhat careless and childish; while older ones yield a more watery milk because of the atony of the body. In women in their prime, however, every natural function is at its highest. “She should already have given birth twice or thrice,” because women with their first child are as yet unpractised in the rearing of children and have breasts whose structure is still infantile, small and too compact; while those who have delivered often have nursed children often and, being wrinkled, produce thin milk which is not at its best. <“Healthy”: because healthful> and nourishing <milk> comes from a healthy body, unwholesome and worthless milk from a sickly one; just as water which flows through worthless soil is itself rendered worthless, spoiled by the qualities of its basin. And “she should be of good habitus,” that is, fleshy and strong, not only for the same reason, but also lest she easily become too weak for hard work and nightly duties with the result that the milk also deteriorates. “Of large frame”: for everything else being equal, milk from large bodies is more nourishing. And “of a good color”: for in such women, bigger vessels carry the material up to the breasts so that there is more milk. (tr. Owsei Temkin)

Quos ego servavi, paelex amplectitur artus
et nostri fructus illa laboris habet.
forsitan et, stultae dum te iactare maritae
quaeris et iniustis auribus apta loqui,
in faciem moresque meos nova crimina fingas,
rideat et vitiis laeta sit illa meis.
rideat et Tyrio iaceat sublimis in ostro—
flebit et ardores vincet adusta meos!
(Ovid, Her. 12.173-180)
Those arms which I saved, now your whore embraces, and she has the fruit of my labor. And perhaps, while you seek to puff yourself up to your stupid wife, and speak words suitable for her unjust ears, you can make up new reproaches against my appearance and behavior. Let her laugh, and let her be happy with my flaws; let her laugh as she sits, lofty on her Tyrian purple. She will weep, and she, enflamed, will then surpass my ardor. (tr. Laurel Fulkerson)

Inventio sanctae crucis dicitur, quia tali die sancta crux inventa fuisse refertur. Nam et antea fuit inventa a Seth, filio Adam, in terrestri paradiso, sicut infra narratur, a Salomone in Libano, a regina Saba in Salomonis templo, a Iudaeis in aqua piscinae, hodie ab Helena in monte Calvariae. inventio sanctae crucis post annos CC et amplius a resurrectione domini facta est, legitur enim in evangelio Nicodemi quod, cum Adam infirmaretur, Seth filius eius portas paradisi adiit et oleum ligni misericordiae, quo corpus patris perungeret et sanitatem reciperet, postulavit. cui apparens Michael archangelus ait: “noli laborare neque flere pro oleo ligni misericordiae obtinendo, quia nullatenus illud assequi poteris, nisi quando completi fuerint quinque millia quingenti anni,” licet ab Adam usque ad passionem Christi anni tantum quinque millia centum nonaginta novem fluxisse credantur. legitur quoque alibi, quod angelus eidem ramusculum quendam obtulit et iussit, quod in monte Libani plantaretur. in quadam vero historia Graecorum licet apocrypha legitur, quod angelus de ligno, in quo peccavit Adam, eidem tradidit discens, quod, quando faceret fructum, pater sanaretur. qui rediens et patrem mortuum inveniens, ipsum ramum super tumulum patris plantavit, qui plantatus in arborem magnam crevit et usque ad Salomonis tempora perduravit. utrum autem haec vera sint, lectoris iudicio relinquatur, cum in nulla chronica vel historia authentica haec legantur. Salomon autem arborem tam pulchram considerans ipsam praecepit incidi et in domo saltus locari. nusquam tamen, ut ait Iohannes Beleth, locari poterat nec alicui loco apta reperiri valebat, sed modo aut excedebat longitudinem aut deficiebat nimia brevitate, si quando vero secundum loci exigentiam ipsam rationabiliter decurtassent, adeo brevis videbatur, quod omnino incongrua habebatur. ob hoc indignati artifices ipsam reprobaverunt et super quendam lacum, ut esset pons transeuntibus, proiecerunt. regina autem Saba cum venisset audire sapientiam Salomonis et praedictum lacum transire vellet, vidit in spiritu, quod salvator mundi in ligno suspendendus fuerat, et ideo super illud lignum transire noluit, sed ipsum protinus adoravit. in historia tamen scholastica legitur, quod praedictum lignum regina Saba in domo saltus vidit, cumque ad domum suam rediisset, intimavit Salomoni, quod in illo ligno quidam suspendendus esset, per cuius mortem Iudaeorum regnum deleri deberet. Salomon igitur praedictum lignum inde sustulit et in profundissimis terrae visceribus illud demergi fecit. postea probatica piscina ibidem facta est, ubi Nathinaei hostias abluebant, et non solum ex descensu angeli, sed etiam ex virtute ipsius ligni traditur ibi fieri et aquae commotionem et infirmorum curationem. appropinquante vero passione Christi praedictum lignum supernatasse perhibetur. cum autem illud Iudaei vidissent, ipsum acceperunt et crucem domino paraverunt, ipsa autem crux Christi ex quattuor generibus lignorum fuisse perhibetur, scilicet palmae, cypressi, olivae et cedri. unde versus: ligna crucis palma, cedrus, cypressus, oliva.
(Jacobus de Voragine, Leg. Aur. 68)
This feast is named for the finding of the holy cross because, it is said, the cross was found on this day. It had been found earlier by Adam’s son Seth in the earthly paradise, as we shall see below, by Solomon in Lebanon, by the queen of Sheba in Solomon’s temple, by the Jews in the water of the pond; and on this day it was found by Helena on Mount Calvary. The finding of the holy cross occurred more than 200 years after the Lord’s resurrection. We read in the Gospel of Nicodemus that when Adam became infirm, his son Seth went to the gates of paradise and begged for some oil from the tree of mercy, with which he might anoint his father’s body and restore his health. The archangel Michael appeared to him and said: “Waste no toil or tears trying to obtain oil from the wood of mercy, because there is no way you can acquire it before 5,500 years have gone by!” . . . this although it is believed that only 5,199 years elapsed from Adam’s day to Christ’s passion. Elsewhere we read that the angel offered Seth a shoot from the tree and ordered him to plant it on the mount of Lebanon. In a certain admittedly apocryphal history of the Greeks we read that the angel gave him a branch from the tree under which Adam committed his sin, informing him that when that branch bore fruit, his father would be made whole. When Seth went back and found his father dead, he planted the branch over Adam’s grave, where it grew to be a great tree and was still standing in Solomon’s time. Whether any of this is true we leave to the reader’s judgment, because none of it is found in any authentic chronicle or history. Solomon admired the beauty of this tree and had it cut down and used in the building of his forest house. John Beleth says, however, that it was not possible to find a place where the trunk of the tree could be fitted in: it was always too long or too short. If it did not fit into a place too narrow for it and it was carefully shortened, it was immediately seen to be so short as to be completely useless. Therefore the workmen would have nothing more to do with it, and it was thrown over a certain pond to serve as a bridge for those wishing to cross. When the queen of Sheba came to hear Solomon’s words of wisdom and was about to cross this bridge, she saw in spirit that the Savior of the world would one day hang upon this very same wood. She therefore would not walk on it but immediately knelt and worshiped it. In the Scholastic History, however, we read that the queen of Sheba saw the wood in Solomon’s forest house, and when she returned home, she sent word to Solomon that a certain man was to hang upon that wood, and that by this man’s death the kingdom of the Jews would be destroyed. Solomon therefore had the wood taken out and buried in the deepest bowels of the earth. Later on the pond called Probatica welled up at that spot, and the Nathineans bathed the sacrificial animals there. So it was not only the occasional descent of an angel of the Lord, but also the power of the wood, that caused the motion of the water and the healing of the sick. When Christ’s time to suffer was drawing near, the aforesaid wood floated up to the surface of the pond, and the Jews, seeing it, used it in making the Lord’s cross. It is said that the cross was made out of four kinds of wood, namely, palmwood, cedar, cypress, and olivewood. Hence the verse: Ligna crucis palma, cedrus, cypressus, oliva. (tr. William Granger Ryan)

Τῇσι δὲ γυναιξί φημι ἐν τῇ μίξει τριβομένου τοῦ αἰδοίου καὶ τῶν μητρέων κινευμένων, ὥσπερ κνησμὸν ἐμπίπτειν ἐς αὐτὰς καὶ τῷ ἄλλῳ σώματι ἡδονὴν καὶ θέρμην παρέχειν. μεθίει δὲ καὶ ἡ γυνὴ ἀπὸ τοῦ σώματος ὁτὲ μὲν ἐς τὰς μήτρας, αἱ δὲ μῆτραι ἰκμαλέαι γίνονται, ὁτὲ δὲ καὶ ἔξω, ἢν χάσκωσιν αἱ μῆτραι μᾶλλον τοῦ καιροῦ. καὶ ἥδεται, ἐπὴν ἄρξηται μίσγεσθαι, διὰ παντὸς τοῦ χρόνου, μέχρις αὐτῇ μεθῇ ὁ ἀνήρ· κἢν μὲν ὀργᾷ ἡ γυνὴ μίσγεσθαι, πρόσθεν τοῦ ἀνδρὸς ἀφίει, καὶ τὸ λοιπὸν οὐκ ἔτι ὁμοίως ἥδεται ἡ γυνή· ἢν δὲ μὴ ὀργᾷ, συντελέει τῷ ἀνδρὶ ἡδομένη· καὶ ἔχει οὕτως ὥσπερ εἴ τις ἐπὶ ὕδωρ ζέον ἕτερον ψυχρὸν ἐπιχέει, παύεται τὸ ὕδωρ ζέον· οὕτω καὶ ἡ γονὴ πεσοῦσα τοῦ ἀνδρὸς ἐς τὰς μήτρας σβέννυσι τὴν θέρμην καὶ τὴν ἡδονὴν τῆς γυναικός. ἐξαΐσσει δὲ ἡ ἡδονὴ καὶ ἡ θέρμη ἅμα τῇ γονῇ πιπτούσῃ ἐς τὰς μήτρας, ἔπειτα λήγει· ὥσπερ εἴ τις ἐπὶ φλόγα οἶνον ἐπιχέει, συμβαίνει πρῶτα μὲν ἐξαΐσσειν τὴν φλόγα καὶ αὔξεσθαι δι’ ὀλίγου πρὸς τὴν ἐπίχυσιν τοῦ οἴνου, ἔπειτα λήγειν, ὡσαύτως δὲ καὶ τῇ γυναικὶ ἡ θέρμη ἐξαΐσσει πρὸς τὴν γονὴν τοῦ ἀνδρὸς, ἔπειτα λήγει. ἧσσον δὲ πολλῷ ἥδεται ἡ γυνὴ τοῦ ἀνδρὸς ἐν τῇ μίξει, πλέονα δὲ χρόνον ἢ ὁ ἀνήρ· διότι δὲ μᾶλλον ὁ ἀνὴρ ἥδεται, ἀποκρίνεται αὐτῷ ἐξαπίνης ἀπὸ τοῦ ὑγροῦ ἀπὸ ταραχῆς ἰσχυροτέρης ἢ τῇ γυναικί. ἔχει δὲ καὶ τόδε οὕτω τῇσι γυναιξίν· ἢν μὲν μίσγωνται ἀνδράσι, μᾶλλον ὑγιαίνουσιν· ἢν δὲ μὴ, ἧσσον. ἅμα μὲν γὰρ αἱ μῆτραι ἰκμαλέαι γίνονται ἐν τῇ μίξει καὶ οὐ ξηραὶ, ξηραὶ δὲ ἐοῦσαι μᾶλλον τοῦ καιροῦ συστρέφονται ἰσχυρῶς, συστρεφόμεναι δὲ ἰσχυρῶς πόνον τῷ σώματι παρέχουσιν· ἅμα δὲ ἡ μίξις τὸ αἷμα θερμαίνουσα καὶ ὑγραίνουσα ποιέει ὁδὸν ῥηϊτέρην τοῖσι καταμηνίοισι· τῶν δὲ καταμηνίων μὴ χωρεόντων τὰ σώματα τῶν γυναικῶν ἐπίνοσα γίνεται· διότι δὲ γίνεται ἐπίνοσα, εἰρήσεταί μοι ἐν τῇσι γυναικείῃσι νούσοισιν. καὶ ταῦτα μέν μοι εἰρέαται ἐς τοῦτο.
(Hippocrates, Peri Gonēs 4)
Now in women, I assert that as their vagina is rubbed and their uterus moved during intercourse, a kind of tickling sensation befalls these parts and gives rise to pleasure and warmth in the rest of their body. And women, too, ejaculate from their body, sometimes into their uterus—the uterus then becomes moist—and sometimes externally, if the uterus gapes open more than it should. And a woman feels pleasure, once intercourse begins, for the whole time until the man ejaculates in her; if the woman is eager for intercourse, she ejaculates before the man, and from then on she no longer feels as much pleasure, but if she is not eager, her pleasure ends with the man’s. It is as if someone were to pour fresh, cold water into water that is boiling: the water stops boiling. So, in the same way, a man’s seed falling into the uterus extinguishes a woman’s warmth and pleasure. In fact a woman’s pleasure and warmth leap up at the moment the seed falls into her uterus, but then cease; it is as if someone were to pour wine on to a flame: what happens is that the flame first leaps up and increases for a short time, from the wine being poured on to it, but then ceases. In the same way, a woman’s warmth leaps up from a man’s seed, but then ceases. A woman feels much less pleasure in intercourse than a man, but for a longer time than he does. The reason a man feels more pleasure is that the secretion from his moisture occurs suddenly as the result of a stronger agitation than in a woman. The following point is also true for women: if they have intercourse with men they are more likely to be healthy, if not, then less so. For first, their uterus becomes moist during intercourse, rather than being in a dry state, and in a dry state it contracts more strongly than it should, and in contracting provokes serious trouble in the body. Second, intercourse makes the menses pass more easily by warming and moistening the blood, whereas if the menses do not pass, women’s bodies become prone to disease: why they become prone to disease, I will explain in Diseases of Women. This is what I have to say on the subject. (tr. Paul Potter)