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Πλάτων δὲ καὶ καθολικώτερον κοινὰς εἶναι τὰς γυναῖκας δεῖν ἀπεφήνατο.

τό τε αἰσχρουργεῖν ἐπάρατον ὂν παρ’ ἡμῖν ὁ Ζήνων οὐκ ἀποδοκιμάζει· καὶ ἄλλους δὲ ὡς ἀγαθῷ τινι τούτῳ χρῆσθαι τῷ κακῷ πυνθανόμεθα.

Through the explanations of the joke, it immediately becomes less funny, and the language used in the commentaries. For, when men touch their genitals they don’t complete as they began, but they move more eagerly towards the secretion of semen.

This plays on that, he means start small at first but then go continuously. For, when men take hold of their penises they don’t move towards ejaculation the way they began, but more eagerly over time, as they are inflamed by the continuity of movement.” ὥσπερ δεφόμενος: ἀντὶ τοῦ ἀποδέρων τὸ αἰδοῖον.

Younger considers that Clement speaks about masturbation as well "masculine women and effeminate men" in his Paedagogus, make mention of violating the nature "to have sex for any other purpose than to produce children". Keenan, argues that as monastic communities developed, the sexual lives of monks came under scrutiny from two theologians, John Cassian (365–433) and Caesarius of Arles (470–543), who commented on the "vices" of the 'solitary' life.

Talking about the Egyptian Gnostics related to his previous experience with them, Epiphanius of Salamis (310/320 – 403), a Byzantine Church Father and Doctor of the Church, states in his Panarion, or Medicine Chest: John T. says that the Gnostics described by Epiphanius practiced "nonprocreative sexual acts" as a centre in their religious rituals. Brundage's view as: "the themes of masturbation and sexual fantasy were unimportant to either pagan or Christian writers until the fourth or fifth centuries" (when the rise of monasticism happened). Cappelli claims that "their concerns were not with the act of masturbation, but with the monks who vowed chastity.

Among the world's religions, views on masturbation vary widely.

Some religions view it as a spiritually detrimental practice, some see it as not spiritually detrimental and others take a situational view.

According to James Nelson, there are three interpretive examinations why Onan's act is condemned: the Onan story reflects firm "procreative" accent of the Hebrew interpretation regarding sexuality, a constant of the "prescientific mind" to consider that the child is contained in the sperm the same way a plant is contained in its seed, and masturbation as well homosexual acts by men have been condemned more strongly than same acts by women in the Judeo-Christian tradition. Rashkow states: "it is questionable whether masturbation is considered a category of 'negative' sexual activity in the Hebrew Bible" and that Lev "refer to the emission rather than its circumstances." Jones and Jones state James R.

For us it is wrong to marry your own mother or sister.

But the Persians, especially those of them who seem to pursue wisdom, the Magi, marry their mothers just as the Egyptians marry their sisters.

290-292 “Now comes the time of for Datis’ song The one he sang once at midday as he masturbated “How I am pleased and I enjoy this and I am finding delight! For he was holding his master’s genitals in his hands which was a symbol of his children. ῞Ωσπερ δεφόμενός νυν ἀτρέμα πρῶτον λέγε τὸ μολωμεν, εἶτα δ’ αὐτο, κᾆτ’ ἐπάγων πυκνόν. Just as if you were masturbating, say it first now gently “let us hurry” and then again pushing on, quickly.” [Here’s a link to the whole play.

ὃ δεφόμενός ποτ’ ᾖδε τῆς μεσημβρίας· «῾Ως ἥδομαι καὶ χαίρομαι κεὐφραίνομαι.» The small LSJ defines δέφω as “to soften by working by the hand, to make supple, to tan hides.” The 1902 LSJ uses Latin to explain: “) instead of “flogging your genitals.” (Δέφειν: τὸ τοῦ αἰδοίου τινὰ ἅπτεσθαι. Here’s a nice passage that shows the difference in active and passive voice: Artemidorus, 1.78: 74-80 “I know of a certain slave who dreamed that he was masturbating his master—and he then became the teacher and nurse of his children.

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The passage may be referring to a nocturnal emission, or wet dream, rather than masturbation, but the passage is not specific.