The Cultural Aspects of Eunuchism, part 4

[JesusA (imported)]

It is said of the Byzantine emperors that they could not perform the simplest tasks without the collaboration of their eunuchs. Not only was every state position open to eunuchs but some posts were reserved for them by law. The Book of Ceremonies of Porphryogenitus contains a list of such positions. Quite other than being mere "keepers of the bedchamber," ministries of the treasury, of foreign affairs, important posts in the imperial secretariat, as well as numerous other positions were filled from the ranks of the eunuchs of the court. It is small wonder that scions of the patrician and royal houses permitted themselves to be castrated so as to benefit by the holding of important state offices. It is stated that entrée into every political circle was possible for eunuchs even if barred to other men. The suggestion has been made that eunuchism and state offices were connected to prevent the usurpation of a single post by an individual family. However this may be, the original purpose was lost to view in the mad scramble for public office which so markedly characterized the political life of Byzantium. The key to renown and remuneration seemingly lay in the renunciation of the flesh. <p>In view of the many tasks performed by eunuchs during the thousand years of the existence of the Eastern Roman Empire, the question has been raised as to whether the office holders of the period were true castrati. Byzantine law distinguished between castrati, spadones, and thlassiae, but a clear statement of the functions of each in the social life of the realm is not to be had. Probably there was considerable overlapping in the respective role of each group. It may be that the eunuch slaves employed as tutors and household servants by all the patrician families, as well as the delicati, the youths emasculated for the lustful pleasures of wealthy men, were castrati. On the other hand, it has been suggested that court officials, who, in any consideration of Byzantine social life, must be carefully distinguished from the eunuch slaves, underwent in general some crude analogy to the modern Steinach operation, a vaso-ligature which may serve only to deprive the individual of his procreative power. It is of interest to note that again and again the epithets "the bold," "the valiant," "the energetic," are applied to eunuchs in administrative positions or in the ranks of the military, despite the curious qualification of "although a eunuch." [Spencer did not read Arabic, but the contemporary writings of Arab scholars (and others) makes it clear that Byzantine eunuchs were either spadones or castrati, and NOT simply males who had undergone an early version of a vasectomy. The government officials, usually derived from the Byzantine nobility, were mostly spadones - they had their testicles removed - and the slaves in charge of the women's quarters were mostly castrati - imported, non-Byzantine slaves, who had had their penis removed as well. There was, of course, some overlap in functions and type of castration.]<p>Stigma there doubtless was, as the fact that no eunuch could become Basileus, or emperor, demonstrates. But this, as in China of the same period, did not prevent the eunuch minister from becoming the power behind the throne as one noteworthy case, that in 958 A.D. of the Exarch Basil attests.<p>Yet in Byzantium as elsewhere, eunuchism is a trait always associated with the upper levels of society. We look for eunuchs in the royal court, not among the ranks of the commoners. The eunuch was a luxury, so much so in fact, that the practical Byzantine legislators imposed a tax on their importation, together with such other luxury commodities as silks, spices, or rare perfumes. Indeed, many, in fact, the majority of Byzantine eunuch slaves were castrated prior to being sold in the markets of Constantinople. Not only the Negroid Abyssinians and Nubians were brought to the city, but Celts, Germans, and Spaniards as well. The slave traders of the 7th, 8th, and 9th centuries did a thriving business and it is estimated that between 6,000 and 8,000 eunuchs a year were sold in the cities of the Eastern Roman Empire just before the rise of Islam. [This number is in addition to the number of non-slaves castrated within the empire.]<p>There is no question as to the relationship between Byzantium and the Islamic countries with regard to eunuchism. Its appearance in Islam depends directly on cultural contact. The Arabs scorned the eunuch and the early Moslems showed considerable reluctance in adopting the trait from the Byzantines. In fact, it is only in those Islamic areas closest to Rum, as Constantinople was called by the early Arab historians, where eunuchism flourished. Of all the Islamic areas, Egypt, and later Turkey, made the fullest use of eunuchs. In Byzantium, the freeborn patrician eunuch could enter into his career as a politician without stigma. Not so the eunuch in Islam. To be sure, by virtue of close contact with an influential man, the castrate could exert considerable influence, but he always emerged from the twilight splendor of the harem. It was primarily for this purpose that eunuchs were kept by the Moslems. [Another important function among the wealthy was to serve as tomb guardians. The tombs of important men had resident slaves to clean them and to welcome visitors. The first choice of tomb guardian was a White eunuch, second a Black eunuch, and last choice was an uncastrated White slave.]<p>When Muhammed began his preaching in Arabia only the faintest glimmerings of the institution of eunuchism had reached the free Arabs of the Peninsula. The Quran contains few specific references to eunuchs, although al-Bukhari, a later theologian, gives the following account in his adh-Dhaba'ih wa-s Said: A follower of the Prophet, Uthman ibn Maz'un, asked permission to castrate himself lest he be led into temptation to commit fornication. Muhammed, says Bukhari, replied, "He who castrates himself or another does not belong to my followers, verily, castration in Islam may consist only in fasting." The same writer remarks (Saum) according to the supposed words of the Prophet, "Let him who cannot marry betake himself to fasting, verily, this will be for him like castration." Muhammedan theology on this point may stem from the earlier Mosaic injunction against the castration of men or animals.

[JesusA (imported)]

It is said of the Byzantine emperors that they could not perform the simplest tasks without the collaboration of their eunuchs. Not only was every state position open to eunuchs but some posts were reserved for them by law. The Book of Ceremonies of Porphryogenitus contains a list of such positions. Quite other than being mere "keepers of the bedchamber," ministries of the treasury, of foreign affairs, important posts in the imperial secretariat, as well as numerous other positions were filled from the ranks of the eunuchs of the court. It is small wonder that scions of the patrician and royal houses permitted themselves to be castrated so as to benefit by the holding of important state offices. It is stated that entrée into every political circle was possible for eunuchs even if barred to other men. The suggestion has been made that eunuchism and state offices were connected to prevent the usurpation of a single post by an individual family. However this may be, the original purpose was lost to view in the mad scramble for public office which so markedly characterized the political life of Byzantium. The key to renown and remuneration seemingly lay in the renunciation of the flesh. <p>In view of the many tasks performed by eunuchs during the thousand years of the existence of the Eastern Roman Empire, the question has been raised as to whether the office holders of the period were true castrati. Byzantine law distinguished between castrati, spadones, and thlassiae, but a clear statement of the functions of each in the social life of the realm is not to be had. Probably there was considerable overlapping in the respective role of each group. It may be that the eunuch slaves employed as tutors and household servants by all the patrician families, as well as the delicati, the youths emasculated for the lustful pleasures of wealthy men, were castrati. On the other hand, it has been suggested that court officials, who, in any consideration of Byzantine social life, must be carefully distinguished from the eunuch slaves, underwent in general some crude analogy to the modern Steinach operation, a vaso-ligature which may serve only to deprive the individual of his procreative power. It is of interest to note that again and again the epithets "the bold," "the valiant," "the energetic," are applied to eunuchs in administrative positions or in the ranks of the military, despite the curious qualification of "although a eunuch." [Spencer did not read Arabic, but the contemporary writings of Arab scholars (and others) makes it clear that Byzantine eunuchs were either spadones or castrati, and NOT simply males who had undergone an early version of a vasectomy. The government officials, usually derived from the Byzantine nobility, were mostly spadones - they had their testicles removed - and the slaves in charge of the women's quarters were mostly castrati - imported, non-Byzantine slaves, who had had their penis removed as well. There was, of course, some overlap in functions and type of castration.]<p>Stigma there doubtless was, as the fact that no eunuch could become Basileus, or emperor, demonstrates. But this, as in China of the same period, did not prevent the eunuch minister from becoming the power behind the throne as one noteworthy case, that in 958 A.D. of the Exarch Basil attests.<p>Yet in Byzantium as elsewhere, eunuchism is a trait always associated with the upper levels of society. We look for eunuchs in the royal court, not among the ranks of the commoners. The eunuch was a luxury, so much so in fact, that the practical Byzantine legislators imposed a tax on their importation, together with such other luxury commodities as silks, spices, or rare perfumes. Indeed, many, in fact, the majority of Byzantine eunuch slaves were castrated prior to being sold in the markets of Constantinople. Not only the Negroid Abyssinians and Nubians were brought to the city, but Celts, Germans, and Spaniards as well. The slave traders of the 7th, 8th, and 9th centuries did a thriving business and it is estimated that between 6,000 and 8,000 eunuchs a year were sold in the cities of the Eastern Roman Empire just before the rise of Islam. [This number is in addition to the number of non-slaves castrated within the empire.]<p>There is no question as to the relationship between Byzantium and the Islamic countries with regard to eunuchism. Its appearance in Islam depends directly on cultural contact. The Arabs scorned the eunuch and the early Moslems showed considerable reluctance in adopting the trait from the Byzantines. In fact, it is only in those Islamic areas closest to Rum, as Constantinople was called by the early Arab historians, where eunuchism flourished. Of all the Islamic areas, Egypt, and later Turkey, made the fullest use of eunuchs. In Byzantium, the freeborn patrician eunuch could enter into his career as a politician without stigma. Not so the eunuch in Islam. To be sure, by virtue of close contact with an influential man, the castrate could exert considerable influence, but he always emerged from the twilight splendor of the harem. It was primarily for this purpose that eunuchs were kept by the Moslems. [Another important function among the wealthy was to serve as tomb guardians. The tombs of important men had resident slaves to clean them and to welcome visitors. The first choice of tomb guardian was a White eunuch, second a Black eunuch, and last choice was an uncastrated White slave.]<p>When Muhammed began his preaching in Arabia only the faintest glimmerings of the institution of eunuchism had reached the free Arabs of the Peninsula. The Quran contains few specific references to eunuchs, although al-Bukhari, a later theologian, gives the following account in his adh-Dhaba'ih wa-s Said: A follower of the Prophet, Uthman ibn Maz'un, asked permission to castrate himself lest he be led into temptation to commit fornication. Muhammed, says Bukhari, replied, "He who castrates himself or another does not belong to my followers, verily, castration in Islam may consist only in fasting." The same writer remarks (Saum) according to the supposed words of the Prophet, "Let him who cannot marry betake himself to fasting, verily, this will be for him like castration." Muhammedan theology on this point may stem from the earlier Mosaic injunction against the castration of men or animals.

[JesusA (imported)]

It is said of the Byzantine emperors that they could not perform the simplest tasks without the collaboration of their eunuchs. Not only was every state position open to eunuchs but some posts were reserved for them by law. The Book of Ceremonies of Porphryogenitus contains a list of such positions. Quite other than being mere "keepers of the bedchamber," ministries of the treasury, of foreign affairs, important posts in the imperial secretariat, as well as numerous other positions were filled from the ranks of the eunuchs of the court. It is small wonder that scions of the patrician and royal houses permitted themselves to be castrated so as to benefit by the holding of important state offices. It is stated that entrée into every political circle was possible for eunuchs even if barred to other men. The suggestion has been made that eunuchism and state offices were connected to prevent the usurpation of a single post by an individual family. However this may be, the original purpose was lost to view in the mad scramble for public office which so markedly characterized the political life of Byzantium. The key to renown and remuneration seemingly lay in the renunciation of the flesh. <p>In view of the many tasks performed by eunuchs during the thousand years of the existence of the Eastern Roman Empire, the question has been raised as to whether the office holders of the period were true castrati. Byzantine law distinguished between castrati, spadones, and thlassiae, but a clear statement of the functions of each in the social life of the realm is not to be had. Probably there was considerable overlapping in the respective role of each group. It may be that the eunuch slaves employed as tutors and household servants by all the patrician families, as well as the delicati, the youths emasculated for the lustful pleasures of wealthy men, were castrati. On the other hand, it has been suggested that court officials, who, in any consideration of Byzantine social life, must be carefully distinguished from the eunuch slaves, underwent in general some crude analogy to the modern Steinach operation, a vaso-ligature which may serve only to deprive the individual of his procreative power. It is of interest to note that again and again the epithets "the bold," "the valiant," "the energetic," are applied to eunuchs in administrative positions or in the ranks of the military, despite the curious qualification of "although a eunuch." [Spencer did not read Arabic, but the contemporary writings of Arab scholars (and others) makes it clear that Byzantine eunuchs were either spadones or castrati, and NOT simply males who had undergone an early version of a vasectomy. The government officials, usually derived from the Byzantine nobility, were mostly spadones - they had their testicles removed - and the slaves in charge of the women's quarters were mostly castrati - imported, non-Byzantine slaves, who had had their penis removed as well. There was, of course, some overlap in functions and type of castration.]<p>Stigma there doubtless was, as the fact that no eunuch could become Basileus, or emperor, demonstrates. But this, as in China of the same period, did not prevent the eunuch minister from becoming the power behind the throne as one noteworthy case, that in 958 A.D. of the Exarch Basil attests.<p>Yet in Byzantium as elsewhere, eunuchism is a trait always associated with the upper levels of society. We look for eunuchs in the royal court, not among the ranks of the commoners. The eunuch was a luxury, so much so in fact, that the practical Byzantine legislators imposed a tax on their importation, together with such other luxury commodities as silks, spices, or rare perfumes. Indeed, many, in fact, the majority of Byzantine eunuch slaves were castrated prior to being sold in the markets of Constantinople. Not only the Negroid Abyssinians and Nubians were brought to the city, but Celts, Germans, and Spaniards as well. The slave traders of the 7th, 8th, and 9th centuries did a thriving business and it is estimated that between 6,000 and 8,000 eunuchs a year were sold in the cities of the Eastern Roman Empire just before the rise of Islam. [This number is in addition to the number of non-slaves castrated within the empire.]<p>There is no question as to the relationship between Byzantium and the Islamic countries with regard to eunuchism. Its appearance in Islam depends directly on cultural contact. The Arabs scorned the eunuch and the early Moslems showed considerable reluctance in adopting the trait from the Byzantines. In fact, it is only in those Islamic areas closest to Rum, as Constantinople was called by the early Arab historians, where eunuchism flourished. Of all the Islamic areas, Egypt, and later Turkey, made the fullest use of eunuchs. In Byzantium, the freeborn patrician eunuch could enter into his career as a politician without stigma. Not so the eunuch in Islam. To be sure, by virtue of close contact with an influential man, the castrate could exert considerable influence, but he always emerged from the twilight splendor of the harem. It was primarily for this purpose that eunuchs were kept by the Moslems. [Another important function among the wealthy was to serve as tomb guardians. The tombs of important men had resident slaves to clean them and to welcome visitors. The first choice of tomb guardian was a White eunuch, second a Black eunuch, and last choice was an uncastrated White slave.]<p>When Muhammed began his preaching in Arabia only the faintest glimmerings of the institution of eunuchism had reached the free Arabs of the Peninsula. The Quran contains few specific references to eunuchs, although al-Bukhari, a later theologian, gives the following account in his adh-Dhaba'ih wa-s Said: A follower of the Prophet, Uthman ibn Maz'un, asked permission to castrate himself lest he be led into temptation to commit fornication. Muhammed, says Bukhari, replied, "He who castrates himself or another does not belong to my followers, verily, castration in Islam may consist only in fasting." The same writer remarks (Saum) according to the supposed words of the Prophet, "Let him who cannot marry betake himself to fasting, verily, this will be for him like castration." Muhammedan theology on this point may stem from the earlier Mosaic injunction against the castration of men or animals.

[JesusA (imported)]

It is said of the Byzantine emperors that they could not perform the simplest tasks without the collaboration of their eunuchs. Not only was every state position open to eunuchs but some posts were reserved for them by law. The Book of Ceremonies of Porphryogenitus contains a list of such positions. Quite other than being mere "keepers of the bedchamber," ministries of the treasury, of foreign affairs, important posts in the imperial secretariat, as well as numerous other positions were filled from the ranks of the eunuchs of the court. It is small wonder that scions of the patrician and royal houses permitted themselves to be castrated so as to benefit by the holding of important state offices. It is stated that entrée into every political circle was possible for eunuchs even if barred to other men. The suggestion has been made that eunuchism and state offices were connected to prevent the usurpation of a single post by an individual family. However this may be, the original purpose was lost to view in the mad scramble for public office which so markedly characterized the political life of Byzantium. The key to renown and remuneration seemingly lay in the renunciation of the flesh. <p>In view of the many tasks performed by eunuchs during the thousand years of the existence of the Eastern Roman Empire, the question has been raised as to whether the office holders of the period were true castrati. Byzantine law distinguished between castrati, spadones, and thlassiae, but a clear statement of the functions of each in the social life of the realm is not to be had. Probably there was considerable overlapping in the respective role of each group. It may be that the eunuch slaves employed as tutors and household servants by all the patrician families, as well as the delicati, the youths emasculated for the lustful pleasures of wealthy men, were castrati. On the other hand, it has been suggested that court officials, who, in any consideration of Byzantine social life, must be carefully distinguished from the eunuch slaves, underwent in general some crude analogy to the modern Steinach operation, a vaso-ligature which may serve only to deprive the individual of his procreative power. It is of interest to note that again and again the epithets "the bold," "the valiant," "the energetic," are applied to eunuchs in administrative positions or in the ranks of the military, despite the curious qualification of "although a eunuch." [Spencer did not read Arabic, but the contemporary writings of Arab scholars (and others) makes it clear that Byzantine eunuchs were either spadones or castrati, and NOT simply males who had undergone an early version of a vasectomy. The government officials, usually derived from the Byzantine nobility, were mostly spadones - they had their testicles removed - and the slaves in charge of the women's quarters were mostly castrati - imported, non-Byzantine slaves, who had had their penis removed as well. There was, of course, some overlap in functions and type of castration.]<p>Stigma there doubtless was, as the fact that no eunuch could become Basileus, or emperor, demonstrates. But this, as in China of the same period, did not prevent the eunuch minister from becoming the power behind the throne as one noteworthy case, that in 958 A.D. of the Exarch Basil attests.<p>Yet in Byzantium as elsewhere, eunuchism is a trait always associated with the upper levels of society. We look for eunuchs in the royal court, not among the ranks of the commoners. The eunuch was a luxury, so much so in fact, that the practical Byzantine legislators imposed a tax on their importation, together with such other luxury commodities as silks, spices, or rare perfumes. Indeed, many, in fact, the majority of Byzantine eunuch slaves were castrated prior to being sold in the markets of Constantinople. Not only the Negroid Abyssinians and Nubians were brought to the city, but Celts, Germans, and Spaniards as well. The slave traders of the 7th, 8th, and 9th centuries did a thriving business and it is estimated that between 6,000 and 8,000 eunuchs a year were sold in the cities of the Eastern Roman Empire just before the rise of Islam. [This number is in addition to the number of non-slaves castrated within the empire.]<p>There is no question as to the relationship between Byzantium and the Islamic countries with regard to eunuchism. Its appearance in Islam depends directly on cultural contact. The Arabs scorned the eunuch and the early Moslems showed considerable reluctance in adopting the trait from the Byzantines. In fact, it is only in those Islamic areas closest to Rum, as Constantinople was called by the early Arab historians, where eunuchism flourished. Of all the Islamic areas, Egypt, and later Turkey, made the fullest use of eunuchs. In Byzantium, the freeborn patrician eunuch could enter into his career as a politician without stigma. Not so the eunuch in Islam. To be sure, by virtue of close contact with an influential man, the castrate could exert considerable influence, but he always emerged from the twilight splendor of the harem. It was primarily for this purpose that eunuchs were kept by the Moslems. [Another important function among the wealthy was to serve as tomb guardians. The tombs of important men had resident slaves to clean them and to welcome visitors. The first choice of tomb guardian was a White eunuch, second a Black eunuch, and last choice was an uncastrated White slave.]<p>When Muhammed began his preaching in Arabia only the faintest glimmerings of the institution of eunuchism had reached the free Arabs of the Peninsula. The Quran contains few specific references to eunuchs, although al-Bukhari, a later theologian, gives the following account in his adh-Dhaba'ih wa-s Said: A follower of the Prophet, Uthman ibn Maz'un, asked permission to castrate himself lest he be led into temptation to commit fornication. Muhammed, says Bukhari, replied, "He who castrates himself or another does not belong to my followers, verily, castration in Islam may consist only in fasting." The same writer remarks (Saum) according to the supposed words of the Prophet, "Let him who cannot marry betake himself to fasting, verily, this will be for him like castration." Muhammedan theology on this point may stem from the earlier Mosaic injunction against the castration of men or animals.

[JesusA (imported)]

It is said of the Byzantine emperors that they could not perform the simplest tasks without the collaboration of their eunuchs. Not only was every state position open to eunuchs but some posts were reserved for them by law. The Book of Ceremonies of Porphryogenitus contains a list of such positions. Quite other than being mere "keepers of the bedchamber," ministries of the treasury, of foreign affairs, important posts in the imperial secretariat, as well as numerous other positions were filled from the ranks of the eunuchs of the court. It is small wonder that scions of the patrician and royal houses permitted themselves to be castrated so as to benefit by the holding of important state offices. It is stated that entrée into every political circle was possible for eunuchs even if barred to other men. The suggestion has been made that eunuchism and state offices were connected to prevent the usurpation of a single post by an individual family. However this may be, the original purpose was lost to view in the mad scramble for public office which so markedly characterized the political life of Byzantium. The key to renown and remuneration seemingly lay in the renunciation of the flesh. <p>In view of the many tasks performed by eunuchs during the thousand years of the existence of the Eastern Roman Empire, the question has been raised as to whether the office holders of the period were true castrati. Byzantine law distinguished between castrati, spadones, and thlassiae, but a clear statement of the functions of each in the social life of the realm is not to be had. Probably there was considerable overlapping in the respective role of each group. It may be that the eunuch slaves employed as tutors and household servants by all the patrician families, as well as the delicati, the youths emasculated for the lustful pleasures of wealthy men, were castrati. On the other hand, it has been suggested that court officials, who, in any consideration of Byzantine social life, must be carefully distinguished from the eunuch slaves, underwent in general some crude analogy to the modern Steinach operation, a vaso-ligature which may serve only to deprive the individual of his procreative power. It is of interest to note that again and again the epithets "the bold," "the valiant," "the energetic," are applied to eunuchs in administrative positions or in the ranks of the military, despite the curious qualification of "although a eunuch." [Spencer did not read Arabic, but the contemporary writings of Arab scholars (and others) makes it clear that Byzantine eunuchs were either spadones or castrati, and NOT simply males who had undergone an early version of a vasectomy. The government officials, usually derived from the Byzantine nobility, were mostly spadones - they had their testicles removed - and the slaves in charge of the women's quarters were mostly castrati - imported, non-Byzantine slaves, who had had their penis removed as well. There was, of course, some overlap in functions and type of castration.]<p>Stigma there doubtless was, as the fact that no eunuch could become Basileus, or emperor, demonstrates. But this, as in China of the same period, did not prevent the eunuch minister from becoming the power behind the throne as one noteworthy case, that in 958 A.D. of the Exarch Basil attests.<p>Yet in Byzantium as elsewhere, eunuchism is a trait always associated with the upper levels of society. We look for eunuchs in the royal court, not among the ranks of the commoners. The eunuch was a luxury, so much so in fact, that the practical Byzantine legislators imposed a tax on their importation, together with such other luxury commodities as silks, spices, or rare perfumes. Indeed, many, in fact, the majority of Byzantine eunuch slaves were castrated prior to being sold in the markets of Constantinople. Not only the Negroid Abyssinians and Nubians were brought to the city, but Celts, Germans, and Spaniards as well. The slave traders of the 7th, 8th, and 9th centuries did a thriving business and it is estimated that between 6,000 and 8,000 eunuchs a year were sold in the cities of the Eastern Roman Empire just before the rise of Islam. [This number is in addition to the number of non-slaves castrated within the empire.]<p>There is no question as to the relationship between Byzantium and the Islamic countries with regard to eunuchism. Its appearance in Islam depends directly on cultural contact. The Arabs scorned the eunuch and the early Moslems showed considerable reluctance in adopting the trait from the Byzantines. In fact, it is only in those Islamic areas closest to Rum, as Constantinople was called by the early Arab historians, where eunuchism flourished. Of all the Islamic areas, Egypt, and later Turkey, made the fullest use of eunuchs. In Byzantium, the freeborn patrician eunuch could enter into his career as a politician without stigma. Not so the eunuch in Islam. To be sure, by virtue of close contact with an influential man, the castrate could exert considerable influence, but he always emerged from the twilight splendor of the harem. It was primarily for this purpose that eunuchs were kept by the Moslems. [Another important function among the wealthy was to serve as tomb guardians. The tombs of important men had resident slaves to clean them and to welcome visitors. The first choice of tomb guardian was a White eunuch, second a Black eunuch, and last choice was an uncastrated White slave.]<p>When Muhammed began his preaching in Arabia only the faintest glimmerings of the institution of eunuchism had reached the free Arabs of the Peninsula. The Quran contains few specific references to eunuchs, although al-Bukhari, a later theologian, gives the following account in his adh-Dhaba'ih wa-s Said: A follower of the Prophet, Uthman ibn Maz'un, asked permission to castrate himself lest he be led into temptation to commit fornication. Muhammed, says Bukhari, replied, "He who castrates himself or another does not belong to my followers, verily, castration in Islam may consist only in fasting." The same writer remarks (Saum) according to the supposed words of the Prophet, "Let him who cannot marry betake himself to fasting, verily, this will be for him like castration." Muhammedan theology on this point may stem from the earlier Mosaic injunction against the castration of men or animals.