Chapter 16

1Festus, p. 135., says:Rumenest pars colli, qua esca devoratur (Therumen, or gullet, is that part of the neck, where food is swallowed).Nonius, p. 18.: rumen dicitum locus in ventre, quo cibus sumitur et unde redditur (rumen was applied to the locality in the belly to which food is taken in and from which it is given back).—Isidore, Etymolog. bk. XII. 37., Ruminatio autem dicta est aruma, eminente gutturis parte, per quam dimissus cibus a certis animalibus revocatur (Now rumination is so called from theruma, or gullet, the upper portion of the throat, by which food after being swallowed is brought up again by certain animals). It is trueVarrogives another explanation: ruminare propterrumam, id est prisco vocabulo mammam (to ruminate so called on account of theruma, that is in old Latin the breast); and so one might equally well understand byirrumarethe custom of voluptuaries, one that is still practised, of employing the space between the bosoms asvagina. At any rateDr. Hackerof Leipzig assured the author he had on several occasions observed cases where prostitutes had chancrous swellings between the bosoms, as well as under the arm-pits,—for these also are employed with the same object.—Doesrumapossibly stand forrima(a chink)? In any case we should compare whatSuidasgives under the words ῥῦμα, ῥῦμη and ῥύμματα. Synonyms arecomprimere linguam,buccam offendere, etc. (to compress the tongue, to hit against the cheek).2The etymology offellareis still obscure.Vossius, Etymolog., derives it from the Æolic φηλᾶν for θηλᾶν and θηλάζειν, to suck the breasts.Pliny, Hist. Nat. bk. XI. 65., says of the tongue of cats: imbricatae asperitatis ac limae similis, attenuansque lambendo cutem hominis (of a ridged roughness of surface, like a file, capable of wearing through the human skin by licking). The meanings whichSuidasgives under φελλά, etc. would seem to point to an old stem φέλλω,—to roughen, to file.3Lucian, Works, edit. Lehmann, Vol. VIII. pp. 56-84.4πρὸς θεῶν, εἶπέ μοι, τὶ πάσχεις, ἐπειδὰν κἀκεῖνα λέγωσιν οἱ πολλοὶ,λεσβιάζεινσε καὶφοινικίζειν; (for translation see text above); as to φοινικίζειν, this will be discussed later on. The word λεσβιάζειν occurs in Aristophanes, Frogs 1335; and he also uses λεσβιεῖν in the same sense, Wasps, 1386., μέλλουσαν ἤδη λεσβιεῖν τοὺς ξυμπότας; (a girl standing ready to λεσβιεῖν—love in the Lesbian mode,—the revellers). On this passage the Scholiast remarks: ἵνα μὴ τὸ παλαιὸν τοῦτο καὶ θρυλλούμενον δι’ ἡμετέρων στομάτων εἴπω σόφισμα, ὅ φασι παῖδας Λεσβίων εὑρεῖν. (this ancient trick, a matter of common gossip to any in our mouths, which they say the children of the Lesbians invented).—Suidass. v.Λεσβίαι· μολύναι τὸ στόμα. Λέσβιοι γὰρ διεβάλλοντο ἐπὶ αἰσχρότητι. (under the word Λεσβίαι—Lesbian women, to defile the mouth. For the Lesbians were reproached for foulness).Hesychius: λεσβιάζειν· πρὸς ἄνδρα στόμα στύειν. Λεσβιάδας γὰρ τὰς λαικαστρίας ἔλεγον. (to play the Lesbian; to use the mouth to a man for an obscene purpose. For they used to call wanton courtesans Lesbians).Eustathius, Comment. ad Homeri Iliad, p. 741., εἰσὶ βλασφημίαι καὶ ἀπὸ ἐθνῶν καὶ πόλεων καὶ δήμων πολλαί, ῥηματικῶς πεποιημέναι·ἐθνῶν μὲν, οἵον κιλικίζειν καὶ αἰγυπτιάζειν, τὸ πονηρεύεσθαι,καὶ κρητίζειν, τὸ ψεύδεσθαι· ἐκπόλεωνδὲ, οἷονλεσβιάζειν, τὸ αἰσχροποιεῖν· εἶτα παραγαγόντες Φερεκράτους χρῆσιν ἐν Ἰάμβῳ τὸ δώσει δέ σοιγυναῖκας ἑπτὰ Λεσβίας· ἐπάγουσιν ἀμοιβαῖον τί·καλονγε δῶρον ἕπτ’ ἔχειν λαικαστρίας· ὡς τοιούτων οὐσῶν τῶν Λεσβίων γυναικῶν· ἐκδήμωνδὲ βλασφημία, τὸαἰξωνεύεσθαι, ἤγουν κακολεγεῖν. Αἰξωνεῖς γὰρ δημόταται Ἀττικοί, σκωπτόμενοι ὡς κακολόγοι, καθὰ καὶ οἱ Σφήττιοι ἐπὶ ἀγριότητι. (And there are many reproaches applying to nations, and cities, and demes, implied in the use of certain words; for instance in the case of nations, to play the Cilician, and to play the Egyptian, i. e. to be a rogue, and to play the Cretan, i.e. to be a liar; again, in the case of cities, to act the Lesbian, i. e. to act filthily; further we may bring forward a passage of Pherecrates in Iambic verse, viz. the line, “And he shall give thee seven Lesbian women,” to which the answering verse is, “Verily! a noble gift, to get seven harlots,” implying that such was the character of the Lesbian women. Lastly an example of such a reproach applying to demes, to play the Æxonian, in other words to be foul-mouthed. For the Æxonians were Attic demes-men, ridiculed as being evil-speakers in the same way as the Sphettians were on the ground of rusticity). The word σόφισμα (trick) in the passage of the Scholiast to Aristophanes explains the word “dogma” in Martial, bk. IX. 48., Dic mihi, percidi, Pannice,dogmaquod est? (Tell me, Pannicus, what is the trick of the paederast?).Theopompusin “Ulysses” says: δι’ἡμετέρων στομάτων εἴπω σόφισμ’ὅ φασι παῖδας Λεσβίων εὑρεῖν. (a certain trick common in our mouths which they say children of the Lesbians invented).Strattisin “Pytisus”: τῷ στόματι δράσω ταῦθ’ἅπερ τοῦ αἰσχροῦ τάττεται [ταῦθ’ ἅπερ οἱ Λέσβιοι]. (with my mouth I will do those things that are reckoned as obscene,—those things that the Lesbians do).]5Haud scio an Rhododaphnes cognomine a Syris isti tradito tecte sugilletur cunnilingus, ita ut rosa lateat cunnus, in lauri folio lingua lingens, (I cannot say for certain whether by the surname of “Rhododaphne”—rose-laurel—given the man by the Syrians it is covertly suggested he was acunnilingus, as much as to say that while acunnus—female organ—is suggested by the rose, a licking tongue is the same in the laurel-leaf), saysForberg, loco citato p. 281.Suidas, s. v. ῥοδωνία· ἔστι μὲν ὁ τῶν ῥόδων λείμων· ἄλλοι δὲ καὶ τὴνῥοδοδάφνηνοὕτω φασὶ καλεῖσθαι (under the word ῥοδωνία—rose-garden: it is the meadow of roses; but others again say this is called ῥοδοδάφνη).Pliny, Hist. Nat. XVI. 33.Hesychius, s. v. ῥοδωνία says: δηλοῖ δὲ καὶτὸ ἀνδρὸς αἰδοῖοναὕτη. (under the word ῥοδωνία—rose-garden: this signifies alsothe human genitals).6The explanation of this is to be found in the Priapeia Carmina, 75.Barbatisnon nisisummapetet.(With bearded men will touch but the extremities).7Pseudo-Galen, Works, edit. Kühn, Vol. XIX. p. 142.8Handbuch der Klinik (Hand-book of Clinical Medicine), vol. VII. p. 88. Also at a yet earlier date in Schmidt’s Jahrbuch 1837., Vol. XIII. p. 101.9Στομάργου, ἐν τῷ δευτέρῳ τῶν ἐπιδημιῶν ὁ Διοσκουρίδης οὕτως γράφει, καὶ δηλοῦσθαι φησὶ τοῦ λαλοῦντος μανικῶς· οἱ δὲ ἄλλοιστυμάργουγράφουσι καὶ ὄνομα κύριον ἀκούουσι. (Στομάργου: in the second Book of the Epidemia Dioscorides writes the word thus, and says it signifies such as talk insanely; others however write στυμάργου, and understand it as a proper name).10Hippocrates, Bk. II. sect. 2. edit. Kühn, Vol. III. p. 436., Καὶ ἡ Στυμαργέω ἐκ ταραχῆς ὀλιγημέρου πολλὰ στήσασα, κ. τ. λ. (And the female slave of Stymargeos having after a few days’disturbance re-established much, etc.)—The same passage occurs inGalen, Comments on the Epid. bk. II. edit. Kühn, Vol. XVII. A. p. 324., with an explanation of the subject-matter, and also has Στυμαργέω.—Ibidem, p. 458., ἡΣτυμάργεωοἰκέτις ἡἸδουμαιαἐγένετο, κ. τ. λ. (the female slave of Stymargeos, the Idumaean, was, etc.).—GaleἸδουμαῖαncites the passage,loco citatop. 467., without comment, but he likewise reads Στυμάργεω. In two other passages, in which he comments on the statements last quoted from Hippocrates, the text is obviously corrupt. In “De tremore, palpitatione, convulsione et rigore” (Of Trembling, Palpitation, Convulsion and Rigor), edit. Kühn, vol. III. p. 602, it reads: Ἐστυμάργεω οἰκέτις, ᾗ οὐδὲ αἵμα ἐγένετο, ὡς ἔτεκε θυγατέρα, κ. τ. λ. (a female slave of Estymargeos, in whose case flowed no blood at all, when she gave birth to a daughter, etc.). AlsoAssmannin his Index to Kühn’s Edition of Galen, pp. 232 and 307., represents it byEstymergi ancilla(a female slave of Estymergus). However there can be no doubt Ἡ Στυμάργεω οἰκέτις (The female slave of Stymargeos) ought to be read in Galen; on the other hand we see clearly from this passage that the text of Hippocrates is quite wrong in giving the Proper name ἡ Ἰδουμαῖα (the Idumaean), and this, as indeed the sense too requires, must be changed into ᾗ αἵμα οὐδὲ (in whose case not even blood); and one is more especially convinced of this on reading the explanation given byGalen,loco citato. Besides this, following Galen’s lead, we should read δεῖ ἐλθεῖν for διελθεῖν and προφάσεως for προφάσιος. Also he has ἀφορμὴν instead of ἀχὴν.—Thesecondpassage ofGalenoccurs in the “De venae sectione” (On the opening of a Vein) adv. Erasistrat., ch. 5.: ἐκεῖνο δέ πως εἴρηται;ἐκ τοῦ μαργέωοἰκέτιδοςοὐδὲ αἵμα ἐγένετο, ὡς ἔτεκε θυγατέρα, ἀπέστραπτο τὸ στόμαπρός[τῆς μήτρας καὶ ἐς] ἰσχίον καὶ σκέλος ὀδύνη, παρὰ σφυρὸν τμηθεῖσαἐράϊσε[ἐῤῥῄισε], καίτοι τρόμοι τὸ σῶμαπερικατεῖχον[πᾶν κατεῖχον]· ἀλλ’ἐπὶ τὴν πρόφασινχρὴ ἐλθεῖνκαὶ τῆς προφάσεωςτὴν τροφήν. (Now how is this account given? from a female slave of Stymargeos not even blood flowed, when she gave birth to a daughter; the mouth was distorted from (the womb, and in) loin and leg there was pain; on being cut (bled) on the ankle, she found relief, though shudderings ran down the (whole) body; but we must go to the cause, and the origin of the cause). Here too it is evident, besides the emendations already pointed out as necessary, we must read ἐκ Στυμάργεω, as the edition of Kühn, vol. XI. p. 161., does actually and rightly read.Dioscoridesmay be right so far, that the word,strictly speaking, is not a “Nomen proprium” (Proper name), but in the passage named it stands for one, if only, as is likely enough, for a nickname, as it is called.11Athenaeus, Deipnos., bk. I. ch. 8., quotes from the “Phaon” of the Comic Poet Plato: τρίγλη—καὶστύματα μισεῖ. (a mullet,—and hates erections). Comp. bk. VII. ch. 126.12The verb στύω (I erect the penis) occurs often inAristophanes, e.g. “Acharnians” 1218., στύομαι (I have an erection), “Peace”, 727., ἐστυκότες (men with penes standing), “Lysistr.” 214., ἐστυκὼς (a man with penis standing), 598., στῦσαι (to make the penis stand), 869., ἔστυκα γὰρ (for my penis was standing); always in the sense of to make, or have, an erection.13Suidasexplains μάργος by μαινόμενος (being mad) andHesychiusalso by ὑβριστὴς (recklessly insolent), a word we have already learned from repeated examples to recognize as signifying unnatural lust.Clement of Alexandria, Paedag., bk. II. ch. 1. p. 146., says: καὶ ἡ λαιμαργία, μανία περὶ τὸ λαιμόν, καὶ ἡ γαστριμαργία, ἀκρασία, περὶ τὴν τροφήν· ὡς δὲ καὶ τοὔνομα περιέχει, μανία ἐπὶ γαστέρα· ἐπεὶ μάργος, ὁ μεμῃνώς. (And gluttony, i. e. madness in connection with the gullet, and greediness, i. e. intemperance in connection with food, in other words as the name implies, madness as to the belly; for μάργος means a madman).14Lucian, Pseudologist. ch. 21., uses ἔργον (work) of theIrrumatorandFellator. SimilarlyHorace, Epod. VIII. 19, says:fascinumQuod ut superbo provoces ab inguine,Ore allaborandumest tibi.(a member ... that needs, for you to provoke it to rise from the unsympathetic groin, to be worked with your mouth).Ovid’sphrase “dulce opus” (sweet task) andHorace’s“molle opus” (gentle task) are familiar. Comp.Hesychius, s.v. ἀῤῥητουργία,—αἰσχρουργία, κακουργία, τὰ ἀῤῥητα ἐργάζεσθαι, (under the word ἀῤῥητουργία, infamous action,—base action, evil action, the performance of infamous tasks).15The word στόμαργος is found inSophocles, in a passage where Electra says to Clytaemnestra (581):Κήρυσσέ μ’εἰς ἅπαντας, εἴτε χρὴ, κακὴν,εἴτεστόμαργον, εἴτ’ἀναιδείας πλέαν.Εἰ γὰρ πέφυκατῶνδε τῶν ἔργωνἴδριςσχεδόν τι τὴν σὴν οὐ καταισχύνω φύσιν.(Proclaim me to all, if need be, an evil woman,foul-mouthedand full of shamelessness. For if I am cunningin these tasks, it is but that I am not far from sharing your own character).Suidasunder the word interprets στόμαργος here by φλύαρος (prating).Philo, De Monarchia bk. I. edit. Mangey, vol. II. p. 219., says:στομαργίᾳχρήσασθαι καὶ ἀχαλίνῳ γλώσσῃ, βλασφημοῦντας οὓς ἕτεροι νομίζουσι θεούς. (to indulge inloose talkingand an unbridled tongue, blaspheming such as other men hold to be gods). TheEtymologicum Magnums. v. γλώσσαργον,στόμαργονἠ ταχύγλωσσον, (under the word idle-tongued,—foul-mouthedor loose-tongued). WhereasAristophaneshas the word στοματουργός, “Frogs” 848.,ἔνθεν δὴστοματουργὸςἐπῶνβασινίστρια λίσπηγλῶσσ’....(So thence aphrase-makingword-sifting, smooth tongue ...)16Comp. p. 172 above.Lucian, Pseudolog. ch. 31., calls it παροινῶν (acting drunkenly).Athenaeus, Deipnos. bk. XIII. ch. 80., φιλόπαις δ’ἦνἐκμανῶςκαὶ Ἀλέξανδρος, ὁ βασιλεύς. (And he was a lover of boys,to an insane degree, was Alexander the King).Dio Chrysostom, Tarsica I. p. 409., says of the ῤέγχειν (snorting of the Cinaedi): ἀλλ’ ἐστὶ σημεῖον τῆς αἰσχάτης ὕβρεως καὶἀπονοίας(but it is a sign of the most abandoned insolence andinfatuation), and again p. 412.: ὡς ἤδη μανία τὸ γιγνόμενον ἔοικεν αἰσχρᾷ καὶ ἀπρέπει (so now the resulting condition resembles madness, disgraceful and unseemly madness).Clement of Alexandria, Paedag. bk. III. ch. 8., περὶ τὰ παιδικὰἐκμανῶςἐπτοημένοι (men set upon enjoyments with boysinsanely). But above all is the following passage from Juvenal (Sat. VI. 299) apposite in this connection:... Quid enim Venus ebria curat?Inguinis et capitis quae sint discrimina nescit.(For of what does drunken love take heed? What are the differences betwixt groin and head, she ignores).Seneca, De ira II.:Raptusad stupra etne os quidem libidini exceptum. (Carried away into obscenities and not even the mouth held secure from lust).Lactantius, VI. 23., Quorum teterrima libido et execrabilisfurornecapitiquidem parcit. (Whose most foul lust and abominablefrenzyspares not eventhe head).17Xenophon, Cyropaed. II. 2. 28. Hence tooCicero, Tuscul. V. 20., Haberet etiammore Graeciaequosdam adolescentes amore coniunctos (he would keep also,after the fashion of Greece, sundry young men bound to him in ties of affection); of course it is a question here of Paedophilia merely, but we have seen how readily this was confounded with Paederastia.Aristophanes, Eccles. 918.,ἤδη τὸν ἀπ’ Ἰωνίαςτρόπον τάλαινα κνησιᾷς·δοκεῖς δέ μοι καὶ λάβδα κατὰ τοὺς Λεσβίους.(Now, wretched woman, you itch after the fashion of Ionia; and you appear to me to long even for theLambda(licking) of the Lesbian mode). Hencemotus Ionicos(Ionic movements) inHorace, Odes III. 5. 24. andPlautus, Stich. V. 7. 1., QuisIonicusaut cinaedus qui hoc tale facere posset. (WhatIonianor cinaedus is there could show himself capable of such an act as this).18Hippocrates, Epidem. bk. II. sect. 1. edit. Kühn, Vol. III. p. 435.19Comment. in Hippocrat. Epidem., bk. II. edit. Kühn, Vol. XVII. A. p. 312.20Martial, bk. XII. 55., Nec clusis aditum neget labellis. (and refuse not access by shutting the lips).21Μύζουσις is cited byEustathiuson Homer, Odyssey XVII. p. 1821. 52. and XIV. p. 1921. end, as also ἀπομύζουρις on Iliad XI. p. 867. 44., in the sense offellatrix, παρὰ τὸ μυζᾶν, ἤγουν θηλάζειν οὐράν. (connected with μυζᾶν, to suck, that is to say to suck like an infant a man’s member).Suidassays: μυζεῖ καὶ μύζει, θηλάζει λείχει μῦ, μύζει· ἀπὸ τοῦ μῦ παρῆκται τὸ μύζειν, πολλοῖς ἄλλοις ὁμοίως· μύζειν δέ ἐστι τὸ τοῖς μυκτῆρσιν ἦχον ἀποτελεῖν.Ἀριστοφάνηςτί μύζεις,—(μυζεῖ and μύζει,—sucks like an infant, licks with amooingnoise,moos); from thismooingnoise is derived μύζειν as is the case with other similar words; now μύζειν is to produce the noise made in the nostrils in the act of sucking. Aristophanes has τί μύζεις; (what is the mooing noise you make?) On this passage of Aristophanes (Thesmoph. 238.) the Scholiast observes: τοῦτο δὲ φώνημα σημαίνει ἔκλυσίν τινα ἀφροδισιαστικήν· ὅθεν καὶ μύται ἐλέγοντο τὸ παλαιὸν ἀφροδισιασταὶ καὶ γυναικομανεῖς. (Now this sound proclaims a certain dissoluteness in lovemaking; whence of old voluptuaries and men mad after women were called also μύται). Μῦς, the mouse, also comes from the same stem, from its picking and gnawing; so does μυῖα, the fly, and asAelian, Hist. Anim. bk. XV. ch. 1., says of a fish, ὑποχανὼν κατέπιε τῆν μυῖαν (it gaped its mouth and swallowed down the fly), we might perhaps read μυιοχάνη after flies, as if she wanted to catch flies, a fly-catcher, fly-trap, unless indeed we prefer to take μυιοχάνη as being a compound-word expressing a high degree of lecherousness. The lecherous nature of the fly is well-known, as well as their habit of licking, which makesVarro, de Re Rust. III. ch. 15., say: Non ut muscaeliguriunt. (They do notlick, like flies). Ligurire (to lick) is used in the sense offellareandcunnilingere.Aelian, Hist. Anim. bk. IV. ch. 5., mentions a fish, χάνη, which is particularly lustful: χάνη δὲ ἰχθὺς λαγνίστατος (Now the χάνη is a most lustful fish). Again μυσαροχάνη (μυσαρὸς, filthy) would be a significant word for afellatrix.22Suidas, s. v.μυσάχνη, ἡ πόρνη παρὰ Ἀρχιλόχῳ· καὶἐργάτιςκαὶδῆμοςκαὶπαχεῖα. Ἱππῶναξ δὲβορβορόπινκαὶ ἀκάθαρτον ταύτην φησίν. ἀπὸ τοῦ βορβόρου καὶἀνασυρτόπολιν, ἀπὸ τοῦ ἀνασύρεσθαι. Ἀνακρέων δὲπανδοσίανκαὶλεωφόρον, καὶμανιόκηπον· κῆπος γὰρ τὸμόριον. Εὔπολιςεἰλίποδα, ἐκ τῆς εἰλήσεως τῶν ποδῶν τῆς κατὰ τὴν μίξιν. (under the word μυσάχνη; this means “the prostitute” in Archilochus; also in same senseworking-woman, andcommonalty, andbrawny wench. Also Hipponax calls an unclean woman of the sortfilthy-eyed(βορβορόπις) from βόρβορος, mire, andtown-exposerἀνασυρτόπολις from ἀνασύρεσθαι, to pull up the clothes. Also Anacreon usesall-givingandpublic thoroughfareandmad in the privates(μανιόκηπος); for κῆπος (a garden) means a woman’s private parts. Eupolis useswalking with a rolling gait, from the rolling of the legs, the result of sexual intercourse).23Lampridius, Life of Heliogabalus ch. 5.Clement of Alexandria, Paedag. bk. III. p. 254. edit. Potter, ἁβροδίαιτος περιεργία πάντα ζητεῖ, πάντα ἐπιχειρεῖ, βιάζεται πάντα· συνέχει τὴν φύσιν· τὰ γυναικῶν οἱ ἄνδρες πεπόνθασιν καὶ γυναῖκες ἀνδρίζονται παρὰ φύσιν· γαμούμεναί τε καὶ γαμοῦσαι γυναῖκες·πόρος δὲ οὐδεὶς ἄβατος ἀκολασίας. (delicately-living idleness searches out all things, attempts all things, forces all things. It constrains Nature. Men have come to endure the treatment proper to women, while women act as men contrary to nature; women are both given in marriage and themselves take men in marriage, andno way of impurity is left untrod. Again of a similar significance are perhaps the words μυριοστόμος (ten-thousand-mouthed) and ἀθυροστόμος, ἀθυροστομία, ἀθυροστομέω (unrestrained of mouth, unrestrainedness of mouth, to be unrestrained of mouth), and εὐρόστομος (wide-mouthed).Epicratessaid of a lecherous girl, ἡδ’ἀρ’ἦν μυωνία (she was a regular mouse-hole), andPhilemoncalled another μῦς λεύκος) (white mouse), whileAelian, Hist. Anim. Bk. XII. ch. 10, gives yet another similar expression, μυωνίαν ὅλην ὀνομάσας (having named her a complete mouse-hole); she is a perfect mouse-hole, in other words she has as many entrances as a mouse-hole. Instead of μυριοχαύνη we might also read μυριομήχανος (of ten-thousand devices), referring to thefessus mille modis(fatigued by a thousand modes of pleasure) inMartial, bk. IX. 58. and on the analogy of Δωδεκαμήχανος (of a dozen devices), a name borne by the “fille de joie” Cyrené, because she had contrived twelve differentpostures of Love. Comp.Suidas, under word δωδεκαμήχανος, and the Scholiast on Aristophanes, “Frogs” 1356. Also μιαροχάνη (μιαρὸς, polluted) might be defended, on reference toAristophanes, Acharnians 271-285.24Hippocrates, Epidem. bk. II. Vol. III. p. 436. Galen, vol. XVII. A. p. 322.25Perhaps the word was σαπερδίς, which inAristotle, Hist. Anim. VIII. 30., signifies a certain fish, for inAthenaeus, Deipnos. p. 591., σαπέρδιον (the diminutive) is the nick-name of ahetaera, and whenDiogenes(Diogenes Laertius, VI. 2. 6.) made a scholar wear a σαπέρδης, the latter threw it away (ὑπ’ αἰδοῦς ῥίψας), (having cast it from him in disgust). Note at the same time that the wordSarapisalso occurs inPlautus(Paenulus V. 5. 30 sqq.), where Anthemonides says:Ligula, i in malam crucemTune hic amator audes esse, hallex viri?Aut contrectare, quod mares homines amant?Deglupta maena,Sarapissementium,Mastruga, ἃλς ἀγορᾶς ἅμα; tum autem plenior.Allii ulpicique, quam Romani remiges.(Thou mannikin, go to and be crucified! Dost dare to play the lover here, thou Tom Thumb of a man? or to meddle with what male men love? Skinned sprat,Sarapisof the corn-crops, sheepskin, common salt of the market; and yet reeking worse of garlic and leek than Roman bargees!). To restore this undoubtedly corrupt text is beyond our powers, but this much at any rate results from the passage as a whole thatSarapisorSarrapishere too signifies a vicious man. Anthemonides certainly takes Hanno, to whom this speech is addressed, for acinaedus, for he says later on: “nam te cinaedum esse arbitror magis quam virum” (but I reckon you to be a cinaedus rather than a man), and he had previously said: “Quis hic homo estcum tunicis longis, quasi puer cauponius?” (Who is this fellowwith the long tunics, like a waiter at a cookshop?) and “Sane genus hoc muliebrosum est tunicis demissitiis.” (Surely this is a womanish sort,with his trailing tunics). SimilarlyTurnebus, Adversar. bk. X. ch. 24., mentions the fact thatHesychiusexplains σάραπις by περσικὸς χιτὼν (a Persian tunic). However he prefers to read, instead ofSarrapis, arra pisa ementium, (pledge of such as buy at the price of one pea) in reference to the vice of Bacchus, “obscoenum et mollem virum, qui pro arra dari possit vilis mercimonii.” (a foul and deboshed man, fit only to be given as pledge at the value of any cheap commodity).26Comp. the passage of Lucian quoted on p. 229 above.Suetonius, Tiberius ch. 44., “Majore adhuc et turpiore infamia flagravit, vox ut referri audirive, nedum credi, fas sit. Quasi pueros primae teneritudinis, quos pisciculos vocabat, institueret, ut natanti sibiinter femina versarenturac luderent, lingua et morsu sensim appetentes, atque etiam quasi infantes firmiores, necdum tamen lacte depulsos, inguini seu papillae admoveret; pronior sane ad id genus libidinis et natura et aetate. Quare Parrhasii quoque tabulam, in qua Meleagro Atalanta ore morigeratur, legatam sibi sub conditione, ut si argumento offenderetur, decies pro ea sestertium acciperet, non modo praetulit, sed et in cubiculo dedicavit.” (He was guilty of a yet more flagrant and abominable villainy, so much so it hardly admits of being related or listened to, let alone believed, to this effect. He arranged that boys of tender years, whom he called his little fishes, should move about between his thighs, as he swam, and play there making darts at him with tongue and mouth and biting him softly; also infants of somewhat stronger growth, but still not yet weaned, he would put to his member as if to their mothers’teat, being indeed both by natural disposition and time of life more apt to this form of indulgence. So when a picture of Parrhasius, in which Atalanta is representedgratifyingMeleager with her mouth, was willed to him with the stipulation that, if he objected to the subject, he should have a million serterces instead, not only did he choose the painting, but actually enshrined it in his bed-chamber).Theophrastus, Charact. ch. 11., ὁ δὲ βδελυρὸς τοιοῦτος, οἵος ὑπαντήσας γυναιξὶν ἐλευθέραιςἀνασυράμενοςδεῖξαι τὸ αἰδοῖον. (But he was such a filthy wretch, that on meeting free women he wouldpull up his clothesand show his private parts.—Dionysius of Halicarnassus, Excerpt. de Legat. ch. 9. says of the Tarentine Philonis,ἀνασυράμενοςτὴν ἀναβολὴν καὶ σχηματίσας ἑαυτὸν ὡς αἴσχιστον ὀφθῆναι, τὴν οὐ λέγεσθαι πρέπουσαν ἀκαθαρσίαν κατὰ τῆς ἱερᾶς ἐσθῆτος τοῦ πρεσβευτοῦ κατεσκέδασε. (raising his mantleand throwing himself into the most disgusting posture to be exposed in, he bespattered the Ambassador’s sacred robe with the unspeakable filth).—Galen, Exhortat. ad artes ch. 6., ἀνασυράμενοι προσουροῦσι. (lifting up their clothes, they make water over it).—Lucian, Cataplus 13., καὶ σὺ δὲ ὦ Ἑρμῆ; σύρετ’αὐτὸν εἴσω τοῦ ποδός. (You too, Hermes? drag ye him within your leg).Clement of Alexandria, Protrept. p. 13, mentions an Ἀφροδίτη περιβασίη Aphrodité protectress,—or otherwise, Aphrodité that stretches the legs apart), known also toHesychius, and explained by some Commentators as “stretching the legs apart”. InSuidasσαίρειν is explained byhiare(to gape open); and the Lexicographers give σάραβος as meaning γυναικεῖον αἰδοῖον (a woman’s privates) and the word is found inDio Chrysostom, De regno IV. 75., as the name of a Tavern-keeper,—also if we are not mistaken, in Plato. σάρων tooHesychiusexplains by γυναικεῖον (woman’s parts). He also has ἀρρενώπες (masculine-looking), which some interpret by Androgyne (man-woman) orfellator. The reading ἀγράπους occurring, we might also read γυρόπους (crook-footed);Suidasunder word γραῦς (old woman) cites: ἡ γρῆϋς, ἡ χερνῆτις, ἡ γυρὴ πόδας. (the old woman, the spinster, thecrooked of feet).27Catullus, Carm. 35. 64.,An continentes quod sedetis insulsiCentum, aut ducenti, non putatis ausurumMe una ducentosirrumare sessores?(Think you, because you sit there side by side, a hundred fools, or two hundred, think you I shan’t dare toirrumatetwo hundredsittersat once?).28Aelian, Hist. Anim. bk. VI. ch. 24., ἡ δὲ ἡσύχως καὶ πεφεισμένως τοῦ ἑαυτῆς στόματος ἀνατρέπει αὐτούς. (but the fox, quietly and so as to forbear biting with its mouth, turns them over). ch. 64., ἥδε χανεῖν τε καὶ ἐνδακεῖν οὐ δυναμένη, κᾆτα οὔρησεν αὐτοῦ ἐς τὸ στόμα. (but she—the fox—being unable to open her mouth and fix her teeth in, finally made water into its mouth).29Virgil, Aen. VI. 494., says of Deiphobus, Helen’s paramour:Atque hic Priamiden laniatum corpora totoDeiphobum vidit, lacerum crudeliter ora,Ora manusque ambas, populataque tempora raptisAuribus,et truncas inhonesto vulnere naris.(And now Deiphobus he sees, the glorious Priam’s son;But all his body mangled sore, his face all evilly hacked,His face and hands; yea, and his head laid waste, the ear lobes lacked,Andnostrils cropped unto the root by wicked wound and grim.William Morris’stranslation).Martial, bk. III. Epigr. 85.,Quis tibi persuasitnares abscindere moecho?Non hac peccatum est parte, marite, tibiStulte, quid egisti? nihil hic tua perdidit uxor,Cum sit salva sui mentula Deiphobi.(Who persuaded you to crop the adulterer’s nostrils? ’Twas not with this part the offence was done you, sir husband! Foolish man, what have you done? in this your wife has lost naught, so long as her Deiphobus’member is safe and sound).Martial, bk. II. Epigr. 83.,Foedasti miserum, marite, moechum:Et se, qui fuerant prius, requiruntTrunci naribusauribusque vultus.Credis te satis esse vindicatum?Erras! Iste potest etirrumare!(You have mutilated, husband, the unhappy adulterer: and his face cropped of nose and ears asks itself what it was like before. Think you your revenge is complete? Nay! you are mistaken; the fellow can stillirrumate!)—a passage that might very well be made to prove our point.30Martial, bk. XI. Epigr. 61.,Lingua maritus,moechus oreManeius.(Maneius is a husband with his tongue, a debaucher with his mouth). Bk. III. Epigr. 84.,Quid narrat tuamoecha? non puellamDixi, Tongilion. Quid ergo?Linguam!(What tale is it your harlot tells? Nay! I did not saygirl, Tongilion. What then? Why,tongue!).31Diodorus, Bk. I. ch. 60. Same is related inStrabo, Geogr. bk. XVI. p. 759.—Seneca, De Ira bk. III. ch. 20.32Sozomen, Hist. Eccles. bk. VI. ch. 30., Rhinocolura vero illo temporeviris piisnon aliunde advocatis, sedindigenisfloruit, quorum optimos sapientiae sese studio hic dedisse intellexi. Novi Melanam, tunc ecclesiae episcopum et Dionysium, monasterium ad septentrionem urbis moderantem, ac Solonem, Melanis fratrem ac successorem in episcopatu. (But Rhinocolura at that time abounded inmen of piety, not invited thither, butnatives, the most eminent of whom I have been informed devoted themselves in that place to the study of Wisdom. I knew personally Melanas, then Bishop of the church there, and Dionysius, governing a monastery lying to the South of the City, and Solon, brother of Melanas and his successor in the Bishopric.). The same is affirmed byNicephorusas well, (Hist. Eccles. bk. XI. ch. 38.). Within the last two years there has appeared a Tract or Occasional Paper, dealing with the Colony at Rhinocolura, but unfortunately we cannot put our hand on the more precise memorandum of its contents.33As to his views on theMorbus Phoeniceus(Phoenician Disease), this will be discussed under the head of the vice of theCunnilingue.34Bonorden, “Die Syphilis” (Syphilis). Berlin 1834., p. 19.35Clossius, “Ueber die Lustseuche” (On Venereal Disease). Tübingen 1797., p. 49.—Perenotti di Cigliano, Of Venereal Disease, p. 92.Fabre, Treatise on Venereal Disease, p. 5.36Martial, XI. Epigr. 30.,Os male causidicis et dicis olere poetis:Sed fellatori, Zoile, peius olet.(The mouth you say smells ill with pleaders and poets; but Zoilus, it smells worse with thefellator). Hence the expressions,os male olens,anima foetida,gravis,graveolens,graveolentia oris spiritus ieiunio macer,ieiuna anima,hircosum osculum,basia olidissima. (evil-smelling mouth, fetid breath, foul, ill-smelling, fetid smell of the breath from the mouth—hungry and lean, fasting breath, goaty kiss, most smelly embraces). Possibly too this was the origin of the Lemnian women’s punishment. Comp. above p. 148.37Galen, Comment. on Hippocrates’De Humor. bk. II., edit. Kühn, Vol. XVI. p. 215. Different means of counteracting this evil are given byGalen, De parabilib. bk. II. ch. 7., Vol. XIV. p. 424. of Kühn’s ed., where amongst other matter we read: διαμασῶνται δέ τινες καὶ τῆς πίτυος φύλλα, ὅταν ἐκπορεύωνται,καὶ ὕδατι διακλύζονται, (but others chew up even leaves of the pine, when they go abroad, andwash out the mouth with water), the Latinlavare,aquam sumere(to wash, to take water)?—as to which later.38Martial, VI. 55.,Quod semper cassiaque cinnamoqueEt nido niger alitis superbaeFragras plumbea Nicerotiana,Rides nos, Coracine, nil olentes,Malo, quam bene olere, nil olere.(Because forever scented with cassia and cinnamon and smeared with spices from the nest of the proud phoenix, you are fragrant of the leaden caskets of Niceros, you laugh at us that are unscented; I had rather even than smell sweet, not smell at all).39SoEuripides, Medea 525., joins together στόμαργον γλωσσαλγίαν (busy-mouthed tongue-tiresomeness, i.e. wearisome talkativeness).40Perhaps there is an allusion to this inMartial, bk. XI.41Martial, Bk. VI. Epigr. 41. Also bk. IV. Epigr. 41.,Quid recitaturus circumdas vellera collo?Conveniunt nostris auribus illa magis.(Why do you when going to read your verses aloud wind woollen wraps round your throat? The wool were better in our ears). Thetacere(to hold his tongue) in the first Epigram stands forfellare, as inMartial, VII. IX. 5. 96. Perhaps too the verse of Epicharmus given inAulus Gellius, Noct. Attic. I. ch. 15. is applicable in this connection, οὐ λέγειν δύνατος, ἀλλὰ σιγᾷν ἀδύνατος. (Not able to speak, yet unable to be silent). Comp.Martial, VI. 54. VII. 48. XII. 35.—“Harpocratemreddere (to recallHarpocrates” inCatullus74. 4.) AgainMinutius Felix, In Octav., says: “Esse malae linguae, etiamsitacerent” (To be of afoultongue,even if they kept silence).Priapeia, 27. 4., “altiora tangam” (I will touch higher things). In part we may have to look for the same allusion also inAusonius’Epigrams 46, 47 and 51, and several other very similar ones in the Anthology.

2The etymology offellareis still obscure.Vossius, Etymolog., derives it from the Æolic φηλᾶν for θηλᾶν and θηλάζειν, to suck the breasts.Pliny, Hist. Nat. bk. XI. 65., says of the tongue of cats: imbricatae asperitatis ac limae similis, attenuansque lambendo cutem hominis (of a ridged roughness of surface, like a file, capable of wearing through the human skin by licking). The meanings whichSuidasgives under φελλά, etc. would seem to point to an old stem φέλλω,—to roughen, to file.

3Lucian, Works, edit. Lehmann, Vol. VIII. pp. 56-84.

4πρὸς θεῶν, εἶπέ μοι, τὶ πάσχεις, ἐπειδὰν κἀκεῖνα λέγωσιν οἱ πολλοὶ,λεσβιάζεινσε καὶφοινικίζειν; (for translation see text above); as to φοινικίζειν, this will be discussed later on. The word λεσβιάζειν occurs in Aristophanes, Frogs 1335; and he also uses λεσβιεῖν in the same sense, Wasps, 1386., μέλλουσαν ἤδη λεσβιεῖν τοὺς ξυμπότας; (a girl standing ready to λεσβιεῖν—love in the Lesbian mode,—the revellers). On this passage the Scholiast remarks: ἵνα μὴ τὸ παλαιὸν τοῦτο καὶ θρυλλούμενον δι’ ἡμετέρων στομάτων εἴπω σόφισμα, ὅ φασι παῖδας Λεσβίων εὑρεῖν. (this ancient trick, a matter of common gossip to any in our mouths, which they say the children of the Lesbians invented).—Suidass. v.Λεσβίαι· μολύναι τὸ στόμα. Λέσβιοι γὰρ διεβάλλοντο ἐπὶ αἰσχρότητι. (under the word Λεσβίαι—Lesbian women, to defile the mouth. For the Lesbians were reproached for foulness).Hesychius: λεσβιάζειν· πρὸς ἄνδρα στόμα στύειν. Λεσβιάδας γὰρ τὰς λαικαστρίας ἔλεγον. (to play the Lesbian; to use the mouth to a man for an obscene purpose. For they used to call wanton courtesans Lesbians).Eustathius, Comment. ad Homeri Iliad, p. 741., εἰσὶ βλασφημίαι καὶ ἀπὸ ἐθνῶν καὶ πόλεων καὶ δήμων πολλαί, ῥηματικῶς πεποιημέναι·ἐθνῶν μὲν, οἵον κιλικίζειν καὶ αἰγυπτιάζειν, τὸ πονηρεύεσθαι,καὶ κρητίζειν, τὸ ψεύδεσθαι· ἐκπόλεωνδὲ, οἷονλεσβιάζειν, τὸ αἰσχροποιεῖν· εἶτα παραγαγόντες Φερεκράτους χρῆσιν ἐν Ἰάμβῳ τὸ δώσει δέ σοιγυναῖκας ἑπτὰ Λεσβίας· ἐπάγουσιν ἀμοιβαῖον τί·καλονγε δῶρον ἕπτ’ ἔχειν λαικαστρίας· ὡς τοιούτων οὐσῶν τῶν Λεσβίων γυναικῶν· ἐκδήμωνδὲ βλασφημία, τὸαἰξωνεύεσθαι, ἤγουν κακολεγεῖν. Αἰξωνεῖς γὰρ δημόταται Ἀττικοί, σκωπτόμενοι ὡς κακολόγοι, καθὰ καὶ οἱ Σφήττιοι ἐπὶ ἀγριότητι. (And there are many reproaches applying to nations, and cities, and demes, implied in the use of certain words; for instance in the case of nations, to play the Cilician, and to play the Egyptian, i. e. to be a rogue, and to play the Cretan, i.e. to be a liar; again, in the case of cities, to act the Lesbian, i. e. to act filthily; further we may bring forward a passage of Pherecrates in Iambic verse, viz. the line, “And he shall give thee seven Lesbian women,” to which the answering verse is, “Verily! a noble gift, to get seven harlots,” implying that such was the character of the Lesbian women. Lastly an example of such a reproach applying to demes, to play the Æxonian, in other words to be foul-mouthed. For the Æxonians were Attic demes-men, ridiculed as being evil-speakers in the same way as the Sphettians were on the ground of rusticity). The word σόφισμα (trick) in the passage of the Scholiast to Aristophanes explains the word “dogma” in Martial, bk. IX. 48., Dic mihi, percidi, Pannice,dogmaquod est? (Tell me, Pannicus, what is the trick of the paederast?).Theopompusin “Ulysses” says: δι’ἡμετέρων στομάτων εἴπω σόφισμ’ὅ φασι παῖδας Λεσβίων εὑρεῖν. (a certain trick common in our mouths which they say children of the Lesbians invented).Strattisin “Pytisus”: τῷ στόματι δράσω ταῦθ’ἅπερ τοῦ αἰσχροῦ τάττεται [ταῦθ’ ἅπερ οἱ Λέσβιοι]. (with my mouth I will do those things that are reckoned as obscene,—those things that the Lesbians do).]

5Haud scio an Rhododaphnes cognomine a Syris isti tradito tecte sugilletur cunnilingus, ita ut rosa lateat cunnus, in lauri folio lingua lingens, (I cannot say for certain whether by the surname of “Rhododaphne”—rose-laurel—given the man by the Syrians it is covertly suggested he was acunnilingus, as much as to say that while acunnus—female organ—is suggested by the rose, a licking tongue is the same in the laurel-leaf), saysForberg, loco citato p. 281.Suidas, s. v. ῥοδωνία· ἔστι μὲν ὁ τῶν ῥόδων λείμων· ἄλλοι δὲ καὶ τὴνῥοδοδάφνηνοὕτω φασὶ καλεῖσθαι (under the word ῥοδωνία—rose-garden: it is the meadow of roses; but others again say this is called ῥοδοδάφνη).Pliny, Hist. Nat. XVI. 33.Hesychius, s. v. ῥοδωνία says: δηλοῖ δὲ καὶτὸ ἀνδρὸς αἰδοῖοναὕτη. (under the word ῥοδωνία—rose-garden: this signifies alsothe human genitals).

6The explanation of this is to be found in the Priapeia Carmina, 75.Barbatisnon nisisummapetet.(With bearded men will touch but the extremities).

6The explanation of this is to be found in the Priapeia Carmina, 75.

Barbatisnon nisisummapetet.

(With bearded men will touch but the extremities).

7Pseudo-Galen, Works, edit. Kühn, Vol. XIX. p. 142.

8Handbuch der Klinik (Hand-book of Clinical Medicine), vol. VII. p. 88. Also at a yet earlier date in Schmidt’s Jahrbuch 1837., Vol. XIII. p. 101.

9Στομάργου, ἐν τῷ δευτέρῳ τῶν ἐπιδημιῶν ὁ Διοσκουρίδης οὕτως γράφει, καὶ δηλοῦσθαι φησὶ τοῦ λαλοῦντος μανικῶς· οἱ δὲ ἄλλοιστυμάργουγράφουσι καὶ ὄνομα κύριον ἀκούουσι. (Στομάργου: in the second Book of the Epidemia Dioscorides writes the word thus, and says it signifies such as talk insanely; others however write στυμάργου, and understand it as a proper name).

10Hippocrates, Bk. II. sect. 2. edit. Kühn, Vol. III. p. 436., Καὶ ἡ Στυμαργέω ἐκ ταραχῆς ὀλιγημέρου πολλὰ στήσασα, κ. τ. λ. (And the female slave of Stymargeos having after a few days’disturbance re-established much, etc.)—The same passage occurs inGalen, Comments on the Epid. bk. II. edit. Kühn, Vol. XVII. A. p. 324., with an explanation of the subject-matter, and also has Στυμαργέω.—Ibidem, p. 458., ἡΣτυμάργεωοἰκέτις ἡἸδουμαιαἐγένετο, κ. τ. λ. (the female slave of Stymargeos, the Idumaean, was, etc.).—GaleἸδουμαῖαncites the passage,loco citatop. 467., without comment, but he likewise reads Στυμάργεω. In two other passages, in which he comments on the statements last quoted from Hippocrates, the text is obviously corrupt. In “De tremore, palpitatione, convulsione et rigore” (Of Trembling, Palpitation, Convulsion and Rigor), edit. Kühn, vol. III. p. 602, it reads: Ἐστυμάργεω οἰκέτις, ᾗ οὐδὲ αἵμα ἐγένετο, ὡς ἔτεκε θυγατέρα, κ. τ. λ. (a female slave of Estymargeos, in whose case flowed no blood at all, when she gave birth to a daughter, etc.). AlsoAssmannin his Index to Kühn’s Edition of Galen, pp. 232 and 307., represents it byEstymergi ancilla(a female slave of Estymergus). However there can be no doubt Ἡ Στυμάργεω οἰκέτις (The female slave of Stymargeos) ought to be read in Galen; on the other hand we see clearly from this passage that the text of Hippocrates is quite wrong in giving the Proper name ἡ Ἰδουμαῖα (the Idumaean), and this, as indeed the sense too requires, must be changed into ᾗ αἵμα οὐδὲ (in whose case not even blood); and one is more especially convinced of this on reading the explanation given byGalen,loco citato. Besides this, following Galen’s lead, we should read δεῖ ἐλθεῖν for διελθεῖν and προφάσεως for προφάσιος. Also he has ἀφορμὴν instead of ἀχὴν.—Thesecondpassage ofGalenoccurs in the “De venae sectione” (On the opening of a Vein) adv. Erasistrat., ch. 5.: ἐκεῖνο δέ πως εἴρηται;ἐκ τοῦ μαργέωοἰκέτιδοςοὐδὲ αἵμα ἐγένετο, ὡς ἔτεκε θυγατέρα, ἀπέστραπτο τὸ στόμαπρός[τῆς μήτρας καὶ ἐς] ἰσχίον καὶ σκέλος ὀδύνη, παρὰ σφυρὸν τμηθεῖσαἐράϊσε[ἐῤῥῄισε], καίτοι τρόμοι τὸ σῶμαπερικατεῖχον[πᾶν κατεῖχον]· ἀλλ’ἐπὶ τὴν πρόφασινχρὴ ἐλθεῖνκαὶ τῆς προφάσεωςτὴν τροφήν. (Now how is this account given? from a female slave of Stymargeos not even blood flowed, when she gave birth to a daughter; the mouth was distorted from (the womb, and in) loin and leg there was pain; on being cut (bled) on the ankle, she found relief, though shudderings ran down the (whole) body; but we must go to the cause, and the origin of the cause). Here too it is evident, besides the emendations already pointed out as necessary, we must read ἐκ Στυμάργεω, as the edition of Kühn, vol. XI. p. 161., does actually and rightly read.Dioscoridesmay be right so far, that the word,strictly speaking, is not a “Nomen proprium” (Proper name), but in the passage named it stands for one, if only, as is likely enough, for a nickname, as it is called.

11Athenaeus, Deipnos., bk. I. ch. 8., quotes from the “Phaon” of the Comic Poet Plato: τρίγλη—καὶστύματα μισεῖ. (a mullet,—and hates erections). Comp. bk. VII. ch. 126.

12The verb στύω (I erect the penis) occurs often inAristophanes, e.g. “Acharnians” 1218., στύομαι (I have an erection), “Peace”, 727., ἐστυκότες (men with penes standing), “Lysistr.” 214., ἐστυκὼς (a man with penis standing), 598., στῦσαι (to make the penis stand), 869., ἔστυκα γὰρ (for my penis was standing); always in the sense of to make, or have, an erection.

13Suidasexplains μάργος by μαινόμενος (being mad) andHesychiusalso by ὑβριστὴς (recklessly insolent), a word we have already learned from repeated examples to recognize as signifying unnatural lust.Clement of Alexandria, Paedag., bk. II. ch. 1. p. 146., says: καὶ ἡ λαιμαργία, μανία περὶ τὸ λαιμόν, καὶ ἡ γαστριμαργία, ἀκρασία, περὶ τὴν τροφήν· ὡς δὲ καὶ τοὔνομα περιέχει, μανία ἐπὶ γαστέρα· ἐπεὶ μάργος, ὁ μεμῃνώς. (And gluttony, i. e. madness in connection with the gullet, and greediness, i. e. intemperance in connection with food, in other words as the name implies, madness as to the belly; for μάργος means a madman).

14Lucian, Pseudologist. ch. 21., uses ἔργον (work) of theIrrumatorandFellator. SimilarlyHorace, Epod. VIII. 19, says:fascinumQuod ut superbo provoces ab inguine,Ore allaborandumest tibi.(a member ... that needs, for you to provoke it to rise from the unsympathetic groin, to be worked with your mouth).Ovid’sphrase “dulce opus” (sweet task) andHorace’s“molle opus” (gentle task) are familiar. Comp.Hesychius, s.v. ἀῤῥητουργία,—αἰσχρουργία, κακουργία, τὰ ἀῤῥητα ἐργάζεσθαι, (under the word ἀῤῥητουργία, infamous action,—base action, evil action, the performance of infamous tasks).

14Lucian, Pseudologist. ch. 21., uses ἔργον (work) of theIrrumatorandFellator. SimilarlyHorace, Epod. VIII. 19, says:

fascinumQuod ut superbo provoces ab inguine,Ore allaborandumest tibi.

fascinum

Quod ut superbo provoces ab inguine,

Ore allaborandumest tibi.

(a member ... that needs, for you to provoke it to rise from the unsympathetic groin, to be worked with your mouth).Ovid’sphrase “dulce opus” (sweet task) andHorace’s“molle opus” (gentle task) are familiar. Comp.Hesychius, s.v. ἀῤῥητουργία,—αἰσχρουργία, κακουργία, τὰ ἀῤῥητα ἐργάζεσθαι, (under the word ἀῤῥητουργία, infamous action,—base action, evil action, the performance of infamous tasks).

15The word στόμαργος is found inSophocles, in a passage where Electra says to Clytaemnestra (581):Κήρυσσέ μ’εἰς ἅπαντας, εἴτε χρὴ, κακὴν,εἴτεστόμαργον, εἴτ’ἀναιδείας πλέαν.Εἰ γὰρ πέφυκατῶνδε τῶν ἔργωνἴδριςσχεδόν τι τὴν σὴν οὐ καταισχύνω φύσιν.(Proclaim me to all, if need be, an evil woman,foul-mouthedand full of shamelessness. For if I am cunningin these tasks, it is but that I am not far from sharing your own character).Suidasunder the word interprets στόμαργος here by φλύαρος (prating).Philo, De Monarchia bk. I. edit. Mangey, vol. II. p. 219., says:στομαργίᾳχρήσασθαι καὶ ἀχαλίνῳ γλώσσῃ, βλασφημοῦντας οὓς ἕτεροι νομίζουσι θεούς. (to indulge inloose talkingand an unbridled tongue, blaspheming such as other men hold to be gods). TheEtymologicum Magnums. v. γλώσσαργον,στόμαργονἠ ταχύγλωσσον, (under the word idle-tongued,—foul-mouthedor loose-tongued). WhereasAristophaneshas the word στοματουργός, “Frogs” 848.,ἔνθεν δὴστοματουργὸςἐπῶνβασινίστρια λίσπηγλῶσσ’....(So thence aphrase-makingword-sifting, smooth tongue ...)

15The word στόμαργος is found inSophocles, in a passage where Electra says to Clytaemnestra (581):

Κήρυσσέ μ’εἰς ἅπαντας, εἴτε χρὴ, κακὴν,εἴτεστόμαργον, εἴτ’ἀναιδείας πλέαν.Εἰ γὰρ πέφυκατῶνδε τῶν ἔργωνἴδριςσχεδόν τι τὴν σὴν οὐ καταισχύνω φύσιν.

Κήρυσσέ μ’εἰς ἅπαντας, εἴτε χρὴ, κακὴν,

εἴτεστόμαργον, εἴτ’ἀναιδείας πλέαν.

Εἰ γὰρ πέφυκατῶνδε τῶν ἔργωνἴδρις

σχεδόν τι τὴν σὴν οὐ καταισχύνω φύσιν.

(Proclaim me to all, if need be, an evil woman,foul-mouthedand full of shamelessness. For if I am cunningin these tasks, it is but that I am not far from sharing your own character).Suidasunder the word interprets στόμαργος here by φλύαρος (prating).Philo, De Monarchia bk. I. edit. Mangey, vol. II. p. 219., says:στομαργίᾳχρήσασθαι καὶ ἀχαλίνῳ γλώσσῃ, βλασφημοῦντας οὓς ἕτεροι νομίζουσι θεούς. (to indulge inloose talkingand an unbridled tongue, blaspheming such as other men hold to be gods). TheEtymologicum Magnums. v. γλώσσαργον,στόμαργονἠ ταχύγλωσσον, (under the word idle-tongued,—foul-mouthedor loose-tongued). WhereasAristophaneshas the word στοματουργός, “Frogs” 848.,

ἔνθεν δὴστοματουργὸςἐπῶνβασινίστρια λίσπηγλῶσσ’....

ἔνθεν δὴστοματουργὸςἐπῶν

βασινίστρια λίσπη

γλῶσσ’....

(So thence aphrase-makingword-sifting, smooth tongue ...)

16Comp. p. 172 above.Lucian, Pseudolog. ch. 31., calls it παροινῶν (acting drunkenly).Athenaeus, Deipnos. bk. XIII. ch. 80., φιλόπαις δ’ἦνἐκμανῶςκαὶ Ἀλέξανδρος, ὁ βασιλεύς. (And he was a lover of boys,to an insane degree, was Alexander the King).Dio Chrysostom, Tarsica I. p. 409., says of the ῤέγχειν (snorting of the Cinaedi): ἀλλ’ ἐστὶ σημεῖον τῆς αἰσχάτης ὕβρεως καὶἀπονοίας(but it is a sign of the most abandoned insolence andinfatuation), and again p. 412.: ὡς ἤδη μανία τὸ γιγνόμενον ἔοικεν αἰσχρᾷ καὶ ἀπρέπει (so now the resulting condition resembles madness, disgraceful and unseemly madness).Clement of Alexandria, Paedag. bk. III. ch. 8., περὶ τὰ παιδικὰἐκμανῶςἐπτοημένοι (men set upon enjoyments with boysinsanely). But above all is the following passage from Juvenal (Sat. VI. 299) apposite in this connection:... Quid enim Venus ebria curat?Inguinis et capitis quae sint discrimina nescit.(For of what does drunken love take heed? What are the differences betwixt groin and head, she ignores).Seneca, De ira II.:Raptusad stupra etne os quidem libidini exceptum. (Carried away into obscenities and not even the mouth held secure from lust).Lactantius, VI. 23., Quorum teterrima libido et execrabilisfurornecapitiquidem parcit. (Whose most foul lust and abominablefrenzyspares not eventhe head).

... Quid enim Venus ebria curat?Inguinis et capitis quae sint discrimina nescit.

... Quid enim Venus ebria curat?

Inguinis et capitis quae sint discrimina nescit.

(For of what does drunken love take heed? What are the differences betwixt groin and head, she ignores).Seneca, De ira II.:Raptusad stupra etne os quidem libidini exceptum. (Carried away into obscenities and not even the mouth held secure from lust).Lactantius, VI. 23., Quorum teterrima libido et execrabilisfurornecapitiquidem parcit. (Whose most foul lust and abominablefrenzyspares not eventhe head).

17Xenophon, Cyropaed. II. 2. 28. Hence tooCicero, Tuscul. V. 20., Haberet etiammore Graeciaequosdam adolescentes amore coniunctos (he would keep also,after the fashion of Greece, sundry young men bound to him in ties of affection); of course it is a question here of Paedophilia merely, but we have seen how readily this was confounded with Paederastia.Aristophanes, Eccles. 918.,ἤδη τὸν ἀπ’ Ἰωνίαςτρόπον τάλαινα κνησιᾷς·δοκεῖς δέ μοι καὶ λάβδα κατὰ τοὺς Λεσβίους.(Now, wretched woman, you itch after the fashion of Ionia; and you appear to me to long even for theLambda(licking) of the Lesbian mode). Hencemotus Ionicos(Ionic movements) inHorace, Odes III. 5. 24. andPlautus, Stich. V. 7. 1., QuisIonicusaut cinaedus qui hoc tale facere posset. (WhatIonianor cinaedus is there could show himself capable of such an act as this).

ἤδη τὸν ἀπ’ Ἰωνίαςτρόπον τάλαινα κνησιᾷς·δοκεῖς δέ μοι καὶ λάβδα κατὰ τοὺς Λεσβίους.

ἤδη τὸν ἀπ’ Ἰωνίας

τρόπον τάλαινα κνησιᾷς·

δοκεῖς δέ μοι καὶ λάβδα κατὰ τοὺς Λεσβίους.

(Now, wretched woman, you itch after the fashion of Ionia; and you appear to me to long even for theLambda(licking) of the Lesbian mode). Hencemotus Ionicos(Ionic movements) inHorace, Odes III. 5. 24. andPlautus, Stich. V. 7. 1., QuisIonicusaut cinaedus qui hoc tale facere posset. (WhatIonianor cinaedus is there could show himself capable of such an act as this).

18Hippocrates, Epidem. bk. II. sect. 1. edit. Kühn, Vol. III. p. 435.

19Comment. in Hippocrat. Epidem., bk. II. edit. Kühn, Vol. XVII. A. p. 312.

20Martial, bk. XII. 55., Nec clusis aditum neget labellis. (and refuse not access by shutting the lips).

21Μύζουσις is cited byEustathiuson Homer, Odyssey XVII. p. 1821. 52. and XIV. p. 1921. end, as also ἀπομύζουρις on Iliad XI. p. 867. 44., in the sense offellatrix, παρὰ τὸ μυζᾶν, ἤγουν θηλάζειν οὐράν. (connected with μυζᾶν, to suck, that is to say to suck like an infant a man’s member).Suidassays: μυζεῖ καὶ μύζει, θηλάζει λείχει μῦ, μύζει· ἀπὸ τοῦ μῦ παρῆκται τὸ μύζειν, πολλοῖς ἄλλοις ὁμοίως· μύζειν δέ ἐστι τὸ τοῖς μυκτῆρσιν ἦχον ἀποτελεῖν.Ἀριστοφάνηςτί μύζεις,—(μυζεῖ and μύζει,—sucks like an infant, licks with amooingnoise,moos); from thismooingnoise is derived μύζειν as is the case with other similar words; now μύζειν is to produce the noise made in the nostrils in the act of sucking. Aristophanes has τί μύζεις; (what is the mooing noise you make?) On this passage of Aristophanes (Thesmoph. 238.) the Scholiast observes: τοῦτο δὲ φώνημα σημαίνει ἔκλυσίν τινα ἀφροδισιαστικήν· ὅθεν καὶ μύται ἐλέγοντο τὸ παλαιὸν ἀφροδισιασταὶ καὶ γυναικομανεῖς. (Now this sound proclaims a certain dissoluteness in lovemaking; whence of old voluptuaries and men mad after women were called also μύται). Μῦς, the mouse, also comes from the same stem, from its picking and gnawing; so does μυῖα, the fly, and asAelian, Hist. Anim. bk. XV. ch. 1., says of a fish, ὑποχανὼν κατέπιε τῆν μυῖαν (it gaped its mouth and swallowed down the fly), we might perhaps read μυιοχάνη after flies, as if she wanted to catch flies, a fly-catcher, fly-trap, unless indeed we prefer to take μυιοχάνη as being a compound-word expressing a high degree of lecherousness. The lecherous nature of the fly is well-known, as well as their habit of licking, which makesVarro, de Re Rust. III. ch. 15., say: Non ut muscaeliguriunt. (They do notlick, like flies). Ligurire (to lick) is used in the sense offellareandcunnilingere.Aelian, Hist. Anim. bk. IV. ch. 5., mentions a fish, χάνη, which is particularly lustful: χάνη δὲ ἰχθὺς λαγνίστατος (Now the χάνη is a most lustful fish). Again μυσαροχάνη (μυσαρὸς, filthy) would be a significant word for afellatrix.

22Suidas, s. v.μυσάχνη, ἡ πόρνη παρὰ Ἀρχιλόχῳ· καὶἐργάτιςκαὶδῆμοςκαὶπαχεῖα. Ἱππῶναξ δὲβορβορόπινκαὶ ἀκάθαρτον ταύτην φησίν. ἀπὸ τοῦ βορβόρου καὶἀνασυρτόπολιν, ἀπὸ τοῦ ἀνασύρεσθαι. Ἀνακρέων δὲπανδοσίανκαὶλεωφόρον, καὶμανιόκηπον· κῆπος γὰρ τὸμόριον. Εὔπολιςεἰλίποδα, ἐκ τῆς εἰλήσεως τῶν ποδῶν τῆς κατὰ τὴν μίξιν. (under the word μυσάχνη; this means “the prostitute” in Archilochus; also in same senseworking-woman, andcommonalty, andbrawny wench. Also Hipponax calls an unclean woman of the sortfilthy-eyed(βορβορόπις) from βόρβορος, mire, andtown-exposerἀνασυρτόπολις from ἀνασύρεσθαι, to pull up the clothes. Also Anacreon usesall-givingandpublic thoroughfareandmad in the privates(μανιόκηπος); for κῆπος (a garden) means a woman’s private parts. Eupolis useswalking with a rolling gait, from the rolling of the legs, the result of sexual intercourse).

23Lampridius, Life of Heliogabalus ch. 5.Clement of Alexandria, Paedag. bk. III. p. 254. edit. Potter, ἁβροδίαιτος περιεργία πάντα ζητεῖ, πάντα ἐπιχειρεῖ, βιάζεται πάντα· συνέχει τὴν φύσιν· τὰ γυναικῶν οἱ ἄνδρες πεπόνθασιν καὶ γυναῖκες ἀνδρίζονται παρὰ φύσιν· γαμούμεναί τε καὶ γαμοῦσαι γυναῖκες·πόρος δὲ οὐδεὶς ἄβατος ἀκολασίας. (delicately-living idleness searches out all things, attempts all things, forces all things. It constrains Nature. Men have come to endure the treatment proper to women, while women act as men contrary to nature; women are both given in marriage and themselves take men in marriage, andno way of impurity is left untrod. Again of a similar significance are perhaps the words μυριοστόμος (ten-thousand-mouthed) and ἀθυροστόμος, ἀθυροστομία, ἀθυροστομέω (unrestrained of mouth, unrestrainedness of mouth, to be unrestrained of mouth), and εὐρόστομος (wide-mouthed).Epicratessaid of a lecherous girl, ἡδ’ἀρ’ἦν μυωνία (she was a regular mouse-hole), andPhilemoncalled another μῦς λεύκος) (white mouse), whileAelian, Hist. Anim. Bk. XII. ch. 10, gives yet another similar expression, μυωνίαν ὅλην ὀνομάσας (having named her a complete mouse-hole); she is a perfect mouse-hole, in other words she has as many entrances as a mouse-hole. Instead of μυριοχαύνη we might also read μυριομήχανος (of ten-thousand devices), referring to thefessus mille modis(fatigued by a thousand modes of pleasure) inMartial, bk. IX. 58. and on the analogy of Δωδεκαμήχανος (of a dozen devices), a name borne by the “fille de joie” Cyrené, because she had contrived twelve differentpostures of Love. Comp.Suidas, under word δωδεκαμήχανος, and the Scholiast on Aristophanes, “Frogs” 1356. Also μιαροχάνη (μιαρὸς, polluted) might be defended, on reference toAristophanes, Acharnians 271-285.

24Hippocrates, Epidem. bk. II. Vol. III. p. 436. Galen, vol. XVII. A. p. 322.

25Perhaps the word was σαπερδίς, which inAristotle, Hist. Anim. VIII. 30., signifies a certain fish, for inAthenaeus, Deipnos. p. 591., σαπέρδιον (the diminutive) is the nick-name of ahetaera, and whenDiogenes(Diogenes Laertius, VI. 2. 6.) made a scholar wear a σαπέρδης, the latter threw it away (ὑπ’ αἰδοῦς ῥίψας), (having cast it from him in disgust). Note at the same time that the wordSarapisalso occurs inPlautus(Paenulus V. 5. 30 sqq.), where Anthemonides says:Ligula, i in malam crucemTune hic amator audes esse, hallex viri?Aut contrectare, quod mares homines amant?Deglupta maena,Sarapissementium,Mastruga, ἃλς ἀγορᾶς ἅμα; tum autem plenior.Allii ulpicique, quam Romani remiges.(Thou mannikin, go to and be crucified! Dost dare to play the lover here, thou Tom Thumb of a man? or to meddle with what male men love? Skinned sprat,Sarapisof the corn-crops, sheepskin, common salt of the market; and yet reeking worse of garlic and leek than Roman bargees!). To restore this undoubtedly corrupt text is beyond our powers, but this much at any rate results from the passage as a whole thatSarapisorSarrapishere too signifies a vicious man. Anthemonides certainly takes Hanno, to whom this speech is addressed, for acinaedus, for he says later on: “nam te cinaedum esse arbitror magis quam virum” (but I reckon you to be a cinaedus rather than a man), and he had previously said: “Quis hic homo estcum tunicis longis, quasi puer cauponius?” (Who is this fellowwith the long tunics, like a waiter at a cookshop?) and “Sane genus hoc muliebrosum est tunicis demissitiis.” (Surely this is a womanish sort,with his trailing tunics). SimilarlyTurnebus, Adversar. bk. X. ch. 24., mentions the fact thatHesychiusexplains σάραπις by περσικὸς χιτὼν (a Persian tunic). However he prefers to read, instead ofSarrapis, arra pisa ementium, (pledge of such as buy at the price of one pea) in reference to the vice of Bacchus, “obscoenum et mollem virum, qui pro arra dari possit vilis mercimonii.” (a foul and deboshed man, fit only to be given as pledge at the value of any cheap commodity).

Ligula, i in malam crucemTune hic amator audes esse, hallex viri?Aut contrectare, quod mares homines amant?Deglupta maena,Sarapissementium,Mastruga, ἃλς ἀγορᾶς ἅμα; tum autem plenior.Allii ulpicique, quam Romani remiges.

Ligula, i in malam crucem

Tune hic amator audes esse, hallex viri?

Aut contrectare, quod mares homines amant?

Deglupta maena,Sarapissementium,

Mastruga, ἃλς ἀγορᾶς ἅμα; tum autem plenior.

Allii ulpicique, quam Romani remiges.

(Thou mannikin, go to and be crucified! Dost dare to play the lover here, thou Tom Thumb of a man? or to meddle with what male men love? Skinned sprat,Sarapisof the corn-crops, sheepskin, common salt of the market; and yet reeking worse of garlic and leek than Roman bargees!). To restore this undoubtedly corrupt text is beyond our powers, but this much at any rate results from the passage as a whole thatSarapisorSarrapishere too signifies a vicious man. Anthemonides certainly takes Hanno, to whom this speech is addressed, for acinaedus, for he says later on: “nam te cinaedum esse arbitror magis quam virum” (but I reckon you to be a cinaedus rather than a man), and he had previously said: “Quis hic homo estcum tunicis longis, quasi puer cauponius?” (Who is this fellowwith the long tunics, like a waiter at a cookshop?) and “Sane genus hoc muliebrosum est tunicis demissitiis.” (Surely this is a womanish sort,with his trailing tunics). SimilarlyTurnebus, Adversar. bk. X. ch. 24., mentions the fact thatHesychiusexplains σάραπις by περσικὸς χιτὼν (a Persian tunic). However he prefers to read, instead ofSarrapis, arra pisa ementium, (pledge of such as buy at the price of one pea) in reference to the vice of Bacchus, “obscoenum et mollem virum, qui pro arra dari possit vilis mercimonii.” (a foul and deboshed man, fit only to be given as pledge at the value of any cheap commodity).

26Comp. the passage of Lucian quoted on p. 229 above.Suetonius, Tiberius ch. 44., “Majore adhuc et turpiore infamia flagravit, vox ut referri audirive, nedum credi, fas sit. Quasi pueros primae teneritudinis, quos pisciculos vocabat, institueret, ut natanti sibiinter femina versarenturac luderent, lingua et morsu sensim appetentes, atque etiam quasi infantes firmiores, necdum tamen lacte depulsos, inguini seu papillae admoveret; pronior sane ad id genus libidinis et natura et aetate. Quare Parrhasii quoque tabulam, in qua Meleagro Atalanta ore morigeratur, legatam sibi sub conditione, ut si argumento offenderetur, decies pro ea sestertium acciperet, non modo praetulit, sed et in cubiculo dedicavit.” (He was guilty of a yet more flagrant and abominable villainy, so much so it hardly admits of being related or listened to, let alone believed, to this effect. He arranged that boys of tender years, whom he called his little fishes, should move about between his thighs, as he swam, and play there making darts at him with tongue and mouth and biting him softly; also infants of somewhat stronger growth, but still not yet weaned, he would put to his member as if to their mothers’teat, being indeed both by natural disposition and time of life more apt to this form of indulgence. So when a picture of Parrhasius, in which Atalanta is representedgratifyingMeleager with her mouth, was willed to him with the stipulation that, if he objected to the subject, he should have a million serterces instead, not only did he choose the painting, but actually enshrined it in his bed-chamber).Theophrastus, Charact. ch. 11., ὁ δὲ βδελυρὸς τοιοῦτος, οἵος ὑπαντήσας γυναιξὶν ἐλευθέραιςἀνασυράμενοςδεῖξαι τὸ αἰδοῖον. (But he was such a filthy wretch, that on meeting free women he wouldpull up his clothesand show his private parts.—Dionysius of Halicarnassus, Excerpt. de Legat. ch. 9. says of the Tarentine Philonis,ἀνασυράμενοςτὴν ἀναβολὴν καὶ σχηματίσας ἑαυτὸν ὡς αἴσχιστον ὀφθῆναι, τὴν οὐ λέγεσθαι πρέπουσαν ἀκαθαρσίαν κατὰ τῆς ἱερᾶς ἐσθῆτος τοῦ πρεσβευτοῦ κατεσκέδασε. (raising his mantleand throwing himself into the most disgusting posture to be exposed in, he bespattered the Ambassador’s sacred robe with the unspeakable filth).—Galen, Exhortat. ad artes ch. 6., ἀνασυράμενοι προσουροῦσι. (lifting up their clothes, they make water over it).—Lucian, Cataplus 13., καὶ σὺ δὲ ὦ Ἑρμῆ; σύρετ’αὐτὸν εἴσω τοῦ ποδός. (You too, Hermes? drag ye him within your leg).Clement of Alexandria, Protrept. p. 13, mentions an Ἀφροδίτη περιβασίη Aphrodité protectress,—or otherwise, Aphrodité that stretches the legs apart), known also toHesychius, and explained by some Commentators as “stretching the legs apart”. InSuidasσαίρειν is explained byhiare(to gape open); and the Lexicographers give σάραβος as meaning γυναικεῖον αἰδοῖον (a woman’s privates) and the word is found inDio Chrysostom, De regno IV. 75., as the name of a Tavern-keeper,—also if we are not mistaken, in Plato. σάρων tooHesychiusexplains by γυναικεῖον (woman’s parts). He also has ἀρρενώπες (masculine-looking), which some interpret by Androgyne (man-woman) orfellator. The reading ἀγράπους occurring, we might also read γυρόπους (crook-footed);Suidasunder word γραῦς (old woman) cites: ἡ γρῆϋς, ἡ χερνῆτις, ἡ γυρὴ πόδας. (the old woman, the spinster, thecrooked of feet).

27Catullus, Carm. 35. 64.,An continentes quod sedetis insulsiCentum, aut ducenti, non putatis ausurumMe una ducentosirrumare sessores?(Think you, because you sit there side by side, a hundred fools, or two hundred, think you I shan’t dare toirrumatetwo hundredsittersat once?).

27Catullus, Carm. 35. 64.,

An continentes quod sedetis insulsiCentum, aut ducenti, non putatis ausurumMe una ducentosirrumare sessores?

An continentes quod sedetis insulsi

Centum, aut ducenti, non putatis ausurum

Me una ducentosirrumare sessores?

(Think you, because you sit there side by side, a hundred fools, or two hundred, think you I shan’t dare toirrumatetwo hundredsittersat once?).

28Aelian, Hist. Anim. bk. VI. ch. 24., ἡ δὲ ἡσύχως καὶ πεφεισμένως τοῦ ἑαυτῆς στόματος ἀνατρέπει αὐτούς. (but the fox, quietly and so as to forbear biting with its mouth, turns them over). ch. 64., ἥδε χανεῖν τε καὶ ἐνδακεῖν οὐ δυναμένη, κᾆτα οὔρησεν αὐτοῦ ἐς τὸ στόμα. (but she—the fox—being unable to open her mouth and fix her teeth in, finally made water into its mouth).

29Virgil, Aen. VI. 494., says of Deiphobus, Helen’s paramour:Atque hic Priamiden laniatum corpora totoDeiphobum vidit, lacerum crudeliter ora,Ora manusque ambas, populataque tempora raptisAuribus,et truncas inhonesto vulnere naris.(And now Deiphobus he sees, the glorious Priam’s son;But all his body mangled sore, his face all evilly hacked,His face and hands; yea, and his head laid waste, the ear lobes lacked,Andnostrils cropped unto the root by wicked wound and grim.William Morris’stranslation).Martial, bk. III. Epigr. 85.,Quis tibi persuasitnares abscindere moecho?Non hac peccatum est parte, marite, tibiStulte, quid egisti? nihil hic tua perdidit uxor,Cum sit salva sui mentula Deiphobi.(Who persuaded you to crop the adulterer’s nostrils? ’Twas not with this part the offence was done you, sir husband! Foolish man, what have you done? in this your wife has lost naught, so long as her Deiphobus’member is safe and sound).Martial, bk. II. Epigr. 83.,Foedasti miserum, marite, moechum:Et se, qui fuerant prius, requiruntTrunci naribusauribusque vultus.Credis te satis esse vindicatum?Erras! Iste potest etirrumare!(You have mutilated, husband, the unhappy adulterer: and his face cropped of nose and ears asks itself what it was like before. Think you your revenge is complete? Nay! you are mistaken; the fellow can stillirrumate!)—a passage that might very well be made to prove our point.

29Virgil, Aen. VI. 494., says of Deiphobus, Helen’s paramour:

Atque hic Priamiden laniatum corpora totoDeiphobum vidit, lacerum crudeliter ora,Ora manusque ambas, populataque tempora raptisAuribus,et truncas inhonesto vulnere naris.

Atque hic Priamiden laniatum corpora toto

Deiphobum vidit, lacerum crudeliter ora,

Ora manusque ambas, populataque tempora raptis

Auribus,et truncas inhonesto vulnere naris.

(And now Deiphobus he sees, the glorious Priam’s son;

But all his body mangled sore, his face all evilly hacked,His face and hands; yea, and his head laid waste, the ear lobes lacked,Andnostrils cropped unto the root by wicked wound and grim.William Morris’stranslation).

But all his body mangled sore, his face all evilly hacked,

His face and hands; yea, and his head laid waste, the ear lobes lacked,

Andnostrils cropped unto the root by wicked wound and grim.

William Morris’stranslation).

Martial, bk. III. Epigr. 85.,

Quis tibi persuasitnares abscindere moecho?Non hac peccatum est parte, marite, tibiStulte, quid egisti? nihil hic tua perdidit uxor,Cum sit salva sui mentula Deiphobi.

Quis tibi persuasitnares abscindere moecho?

Non hac peccatum est parte, marite, tibi

Stulte, quid egisti? nihil hic tua perdidit uxor,

Cum sit salva sui mentula Deiphobi.

(Who persuaded you to crop the adulterer’s nostrils? ’Twas not with this part the offence was done you, sir husband! Foolish man, what have you done? in this your wife has lost naught, so long as her Deiphobus’member is safe and sound).Martial, bk. II. Epigr. 83.,

Foedasti miserum, marite, moechum:Et se, qui fuerant prius, requiruntTrunci naribusauribusque vultus.Credis te satis esse vindicatum?Erras! Iste potest etirrumare!

Foedasti miserum, marite, moechum:

Et se, qui fuerant prius, requirunt

Trunci naribusauribusque vultus.

Credis te satis esse vindicatum?

Erras! Iste potest etirrumare!

(You have mutilated, husband, the unhappy adulterer: and his face cropped of nose and ears asks itself what it was like before. Think you your revenge is complete? Nay! you are mistaken; the fellow can stillirrumate!)—a passage that might very well be made to prove our point.

30Martial, bk. XI. Epigr. 61.,Lingua maritus,moechus oreManeius.(Maneius is a husband with his tongue, a debaucher with his mouth). Bk. III. Epigr. 84.,Quid narrat tuamoecha? non puellamDixi, Tongilion. Quid ergo?Linguam!(What tale is it your harlot tells? Nay! I did not saygirl, Tongilion. What then? Why,tongue!).

30Martial, bk. XI. Epigr. 61.,

Lingua maritus,moechus oreManeius.

(Maneius is a husband with his tongue, a debaucher with his mouth). Bk. III. Epigr. 84.,

Quid narrat tuamoecha? non puellamDixi, Tongilion. Quid ergo?Linguam!

Quid narrat tuamoecha? non puellam

Dixi, Tongilion. Quid ergo?Linguam!

(What tale is it your harlot tells? Nay! I did not saygirl, Tongilion. What then? Why,tongue!).

31Diodorus, Bk. I. ch. 60. Same is related inStrabo, Geogr. bk. XVI. p. 759.—Seneca, De Ira bk. III. ch. 20.

32Sozomen, Hist. Eccles. bk. VI. ch. 30., Rhinocolura vero illo temporeviris piisnon aliunde advocatis, sedindigenisfloruit, quorum optimos sapientiae sese studio hic dedisse intellexi. Novi Melanam, tunc ecclesiae episcopum et Dionysium, monasterium ad septentrionem urbis moderantem, ac Solonem, Melanis fratrem ac successorem in episcopatu. (But Rhinocolura at that time abounded inmen of piety, not invited thither, butnatives, the most eminent of whom I have been informed devoted themselves in that place to the study of Wisdom. I knew personally Melanas, then Bishop of the church there, and Dionysius, governing a monastery lying to the South of the City, and Solon, brother of Melanas and his successor in the Bishopric.). The same is affirmed byNicephorusas well, (Hist. Eccles. bk. XI. ch. 38.). Within the last two years there has appeared a Tract or Occasional Paper, dealing with the Colony at Rhinocolura, but unfortunately we cannot put our hand on the more precise memorandum of its contents.

33As to his views on theMorbus Phoeniceus(Phoenician Disease), this will be discussed under the head of the vice of theCunnilingue.

34Bonorden, “Die Syphilis” (Syphilis). Berlin 1834., p. 19.

35Clossius, “Ueber die Lustseuche” (On Venereal Disease). Tübingen 1797., p. 49.—Perenotti di Cigliano, Of Venereal Disease, p. 92.Fabre, Treatise on Venereal Disease, p. 5.

36Martial, XI. Epigr. 30.,Os male causidicis et dicis olere poetis:Sed fellatori, Zoile, peius olet.(The mouth you say smells ill with pleaders and poets; but Zoilus, it smells worse with thefellator). Hence the expressions,os male olens,anima foetida,gravis,graveolens,graveolentia oris spiritus ieiunio macer,ieiuna anima,hircosum osculum,basia olidissima. (evil-smelling mouth, fetid breath, foul, ill-smelling, fetid smell of the breath from the mouth—hungry and lean, fasting breath, goaty kiss, most smelly embraces). Possibly too this was the origin of the Lemnian women’s punishment. Comp. above p. 148.

36Martial, XI. Epigr. 30.,

Os male causidicis et dicis olere poetis:Sed fellatori, Zoile, peius olet.

Os male causidicis et dicis olere poetis:

Sed fellatori, Zoile, peius olet.

(The mouth you say smells ill with pleaders and poets; but Zoilus, it smells worse with thefellator). Hence the expressions,os male olens,anima foetida,gravis,graveolens,graveolentia oris spiritus ieiunio macer,ieiuna anima,hircosum osculum,basia olidissima. (evil-smelling mouth, fetid breath, foul, ill-smelling, fetid smell of the breath from the mouth—hungry and lean, fasting breath, goaty kiss, most smelly embraces). Possibly too this was the origin of the Lemnian women’s punishment. Comp. above p. 148.

37Galen, Comment. on Hippocrates’De Humor. bk. II., edit. Kühn, Vol. XVI. p. 215. Different means of counteracting this evil are given byGalen, De parabilib. bk. II. ch. 7., Vol. XIV. p. 424. of Kühn’s ed., where amongst other matter we read: διαμασῶνται δέ τινες καὶ τῆς πίτυος φύλλα, ὅταν ἐκπορεύωνται,καὶ ὕδατι διακλύζονται, (but others chew up even leaves of the pine, when they go abroad, andwash out the mouth with water), the Latinlavare,aquam sumere(to wash, to take water)?—as to which later.

38Martial, VI. 55.,Quod semper cassiaque cinnamoqueEt nido niger alitis superbaeFragras plumbea Nicerotiana,Rides nos, Coracine, nil olentes,Malo, quam bene olere, nil olere.(Because forever scented with cassia and cinnamon and smeared with spices from the nest of the proud phoenix, you are fragrant of the leaden caskets of Niceros, you laugh at us that are unscented; I had rather even than smell sweet, not smell at all).

38Martial, VI. 55.,

Quod semper cassiaque cinnamoqueEt nido niger alitis superbaeFragras plumbea Nicerotiana,Rides nos, Coracine, nil olentes,Malo, quam bene olere, nil olere.

Quod semper cassiaque cinnamoque

Et nido niger alitis superbae

Fragras plumbea Nicerotiana,

Rides nos, Coracine, nil olentes,

Malo, quam bene olere, nil olere.

(Because forever scented with cassia and cinnamon and smeared with spices from the nest of the proud phoenix, you are fragrant of the leaden caskets of Niceros, you laugh at us that are unscented; I had rather even than smell sweet, not smell at all).

39SoEuripides, Medea 525., joins together στόμαργον γλωσσαλγίαν (busy-mouthed tongue-tiresomeness, i.e. wearisome talkativeness).

40Perhaps there is an allusion to this inMartial, bk. XI.

41Martial, Bk. VI. Epigr. 41. Also bk. IV. Epigr. 41.,Quid recitaturus circumdas vellera collo?Conveniunt nostris auribus illa magis.(Why do you when going to read your verses aloud wind woollen wraps round your throat? The wool were better in our ears). Thetacere(to hold his tongue) in the first Epigram stands forfellare, as inMartial, VII. IX. 5. 96. Perhaps too the verse of Epicharmus given inAulus Gellius, Noct. Attic. I. ch. 15. is applicable in this connection, οὐ λέγειν δύνατος, ἀλλὰ σιγᾷν ἀδύνατος. (Not able to speak, yet unable to be silent). Comp.Martial, VI. 54. VII. 48. XII. 35.—“Harpocratemreddere (to recallHarpocrates” inCatullus74. 4.) AgainMinutius Felix, In Octav., says: “Esse malae linguae, etiamsitacerent” (To be of afoultongue,even if they kept silence).Priapeia, 27. 4., “altiora tangam” (I will touch higher things). In part we may have to look for the same allusion also inAusonius’Epigrams 46, 47 and 51, and several other very similar ones in the Anthology.

41Martial, Bk. VI. Epigr. 41. Also bk. IV. Epigr. 41.,

Quid recitaturus circumdas vellera collo?Conveniunt nostris auribus illa magis.

Quid recitaturus circumdas vellera collo?

Conveniunt nostris auribus illa magis.

(Why do you when going to read your verses aloud wind woollen wraps round your throat? The wool were better in our ears). Thetacere(to hold his tongue) in the first Epigram stands forfellare, as inMartial, VII. IX. 5. 96. Perhaps too the verse of Epicharmus given inAulus Gellius, Noct. Attic. I. ch. 15. is applicable in this connection, οὐ λέγειν δύνατος, ἀλλὰ σιγᾷν ἀδύνατος. (Not able to speak, yet unable to be silent). Comp.Martial, VI. 54. VII. 48. XII. 35.—“Harpocratemreddere (to recallHarpocrates” inCatullus74. 4.) AgainMinutius Felix, In Octav., says: “Esse malae linguae, etiamsitacerent” (To be of afoultongue,even if they kept silence).Priapeia, 27. 4., “altiora tangam” (I will touch higher things). In part we may have to look for the same allusion also inAusonius’Epigrams 46, 47 and 51, and several other very similar ones in the Anthology.

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