History of Monsters. 41

...this matter can be expressed in Latin as *marisæmina*—that is, a man and woman sharing both sexes—although the Greeks sometimes use the term *androgynoi* for those who have been castrated, and occasionally for men who are weak and infirm. Similarly, the *androgynos* is called *hermaphroditos*, a name suggesting a being born of both Mercury and Venus; it is likewise called *diphuos* (meaning ambiguous or of a double nature) and further *arsenothelys* (of a mixed gender). As Dalechampius noted, Pollux used this term for those who were essentially concubines. For this reason, Plato related that in the beginning there were three kinds of human beings: the male, the female, and a third kind composed of both, which they called androgynous. This third kind has vanished, leaving only a name that carries a sense of ill repute.

Nevertheless, Hieronymus Montuus admits he knew of a hermaphrodite who, though married to a man and believed to be of a female nature—even bearing both sons and daughters—was nonetheless accustomed to pressing his favors upon the maidservants and fathering children with them.

To build credit among those who disbelieve the existence of hermaphrodites, the most distinguished Realdo Colombo recounts his observation of an androgynous individual who, in addition to a vulva, was also equipped with a male member. During the dissection of the corpse, he diligently investigated the seminal vessels to see if there was any connection between them. He found that the preparatory vessels (*vasa praeparantia*) did not differ at all from those of other women; there was, however, one distinction worthy of note: nature had fashioned four of these vessels instead of two, with two larger ones descending to the cavity of the uterus and the remaining two to the root of the penis. The uterus and its neck, as well as the ovaries, were no different from the womb and ovaries of other women.

Given these facts, authors usually assign four different categories of hermaphrodites. The first is the male hermaphrodite, who possesses a perfect and functional male sex, yet has an imperforate slit in the perineum shaped like a vulva, though neither urine nor seminal matter issues from it. The second type is called the female hermaphrodite: in this case, besides a naturally formed vulva that passes urine, semen, and menstrual flow, a certain fleshy substance emerges near the pubic bone that resembles an imperfect penis lacking a scrotum and testicles. The third type consists of those who display a distinct likeness of both sexes, often situated opposite one another; however, these are ineffective for reproduction and the discharge of seed, and usually only one of the two organs serves for urination. The fourth and final category includes those who not only possess both sexes but have genitalia that meet all the conditions necessary for perfect reproduction. Indeed, as the Philosopher maintained, they possess a male right breast and a female left breast. Pliny and other reputable authors have recorded that such people live in Africa, specifically the Machlyes who live beyond the Nasamones and their neighbors; their likeness can be seen here.

These individuals are common among various barbarian peoples. In Virginia, they are far more numerous and are loathed by the Indians. Consequently, they are used as beasts of burden because their robust strength makes them suitable for carrying heavy loads. They are the primary ones who carry the royal provisions when kings go to war; they bear the dead to their tombs; and they carry those afflicted by pestilential or contagious diseases to designated places and care for them.

Before we proceed further, we must not omit the signs assigned by authors to distinguish whether a strong or weak androgynos is more potent in one sex or the other. First, if the vulva is perfect in all its dimensions and flows with menses, and if the face and the entire body are soft and the temperament timid, then the androgynos should be judged more potent in the female sex. However, when the perineum is covered in hair and the penis is of a suitable size and productive of seed, then the androgynos possesses male potency. But when the conformation of both genitals is equal in shape, size, and efficacy, then we must conclude the androgynos is potent in both sexes. This is true even though, in the opinion of Aristotle, those who are equipped with both sexes always have one functional power and one that is void. Many now ask whether hermaphrodites should be allowed to marry.

To resolve this doubt, one must answer that for the sake of offspring, the sacrament of marriage, and the weakness of the flesh, marriage should by no means be denied to them—provided that they are not permitted the faculty of using both sexes, but only the one for which they are more capable. This is how legal experts have ruled on the marriage of hermaphrodites. If the potency of both sexes is equal, then they are compelled by oath to choose the sex they wish to use hereafter. But if, in the course of time, it happens that the hermaphro