[1] _Festus_, p. 135., says: _Rumen_ est pars colli, qua esca devoratur
(The _rumen_, 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
a _ruma_, eminente gutturis parte, per quam dimissus cibus a certis
animalibus revocatur (Now rumination is so called from the _ruma_, or
gullet, the upper portion of the throat, by which food after being
swallowed is brought up again by certain animals). It is true _Varro_
gives another explanation: ruminare propter _rumam_, id est prisco
vocabulo mammam (to ruminate so called on account of the _ruma_, that
is in old Latin the breast); and so one might equally well understand
by _irrumare_ the custom of voluptuaries, one that is still practised,
of employing the space between the bosoms as _vagina_. At any rate
_Dr. Hacker_ of 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.—Does _ruma_ possibly stand for _rima_ (a chink)? In
any case we should compare what _Suidas_ gives under the words ῥῦμα,
ῥῦμη and ῥύμματα. Synonyms are _comprimere linguam_, _buccam offendere_,
etc. (to compress the tongue, to hit against the cheek).
[2] The etymology of _fellare_ is 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 which _Suidas_
gives under φελλά, etc. would seem to point to an old stem φέλλω,—to
roughen, to file.
[3] _Lucian_, Works, edit. Lehmann, Vol. VIII. pp. 56-84.
[4] πρὸς θεῶν, εἶπέ μοι, τὶ πάσχεις, ἐπειδὰν κἀκεῖνα λέγωσιν οἱ πολλοὶ,
_λεσβιάζειν_ σε καὶ _φοινικίζειν_; (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).—_Suidas_ s. 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· ἐκ _πόλεων_ δὲ, οἷον _λεσβιάζειν_, τὸ
αἰσχροποιεῖν· εἶτα παραγαγόντες Φερεκράτους χρῆσιν ἐν Ἰάμβῳ τὸ δώσει
δέ σοι _γυναῖκας ἑπτὰ Λεσβίας_· ἐπάγουσιν ἀμοιβαῖον τί· _καλον_ γε
δῶρον ἕπτ’ ἔχειν λαικαστρίας· ὡς τοιούτων οὐσῶν τῶν Λεσβίων γυναικῶν·
ἐκ _δήμων_ δὲ βλασφημία, τὸ _αἰξωνεύεσθαι_, 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, _dogma_ quod est? (Tell
me, Pannicus, what is the trick of the paederast?). _Theopompus_ in
“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). _Strattis_ in “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).]
[5] Haud 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 a _cunnilingus_, as much as to say
that while a _cunnus_—female organ—is suggested by the rose, a
licking tongue is the same in the laurel-leaf), says _Forberg_, loco
citato p. 281. _Suidas_, s. v. ῥοδωνία· ἔστι μὲν ὁ τῶν ῥόδων λείμων·
ἄλλοι δὲ καὶ τὴν _ῥοδοδάφνην_ οὕτω 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 καὶ _τὸ ἀνδρὸς αἰδοῖον_ αὕτη. (under the word
ῥοδωνία—rose-garden: this signifies also _the human genitals_).
[6] The explanation of this is to be found in the Priapeia
Carmina, 75.
_Barbatis_ non nisi _summa_ petet.
(With bearded men will touch but the extremities).
[7]_Pseudo-Galen_, Works, edit. Kühn, Vol. XIX. p. 142.
[8] Handbuch 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.
[9] _Στομάργου_, ἐν τῷ δευτέρῳ τῶν ἐπιδημιῶν ὁ Διοσκουρίδης
οὕτως γράφει, καὶ δηλοῦσθαι φησὶ τοῦ λαλοῦντος μανικῶς· οἱ δὲ ἄλλοι
_στυμάργου_ γράφουσι 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).
[10] _Hippocrates_, 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 in _Galen_, 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., ἡ _Στυμάργεω_ οἰκέτις ἡ _Ἰδουμαῖα_ ἐγένετο, κ. τ. λ. (the
female slave of Stymargeos, the Idumaean, was, etc.).—_Galen_ cites
the passage, _loco citato_ p. 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.). Also _Assmann_ in his
Index to Kühn’s Edition of Galen, pp. 232 and 307., represents it by
_Estymergi 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 by _Galen_, _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.—The _second_ passage of _Galen_
occurs in the “De venae sectione” (On the opening of a Vein) adv.
Erasistrat., ch. 5.: ἐκεῖνο δέ πως εἴρηται; _ἐκ τοῦ μαργέω_ οἰκέτιδος
_οὐδὲ αἵμα ἐγένετο_, ὡς ἔτεκε θυγατέρα, ἀπέστραπτο τὸ στόμα _πρός_ [τῆς
μήτρας καὶ ἐς] ἰσχίον καὶ σκέλος ὀδύνη, παρὰ σφυρὸν τμηθεῖσα _ἐράϊσε_
[ἐῤῥῄισε], καίτοι τρόμοι τὸ σῶμα _περικατεῖχον_ [πᾶν κατεῖχον]· ἀλλ’ ἐπὶ
τὴν πρόφασιν _χρὴ ἐλθεῖν_ καὶ τῆς προφάσεως _τὴν 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. _Dioscorides_ may 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.
[11] _Athenaeus_, Deipnos., bk. I. ch. 8., quotes from the “Phaon” of
the Comic Poet Plato: τρίγλη—καὶ _στύματα μισεῖ_. (a mullet,—and hates
erections). Comp. bk. VII. ch. 126.
[12] The verb στύω (I erect the penis) occurs often in
_Aristophanes_, 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.
[13] _Suidas_ explains μάργος by μαινόμενος (being mad) and
_Hesychius_ also 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).
[14] _Lucian_, Pseudologist. ch. 21., uses ἔργον (work) of the
_Irrumator_ and _Fellator_. Similarly _Horace_, Epod. VIII. 19, says:
fascinum
Quod ut superbo provoces ab inguine,
_Ore allaborandum_ est tibi.
(a member ... that needs, for you to provoke it to rise from the
unsympathetic groin, to be worked with your mouth). _Ovid’s_ phrase
“dulce opus” (sweet task) and _Horace’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).
[15] The word στόμαργος is found in _Sophocles_, in a passage
where Electra says to Clytaemnestra (581):
Κήρυσσέ μ’ εἰς ἅπαντας, εἴτε χρὴ, κακὴν,
εἴτε _στόμαργον_, εἴτ’ ἀναιδείας πλέαν.
Εἰ γὰρ πέφυκα _τῶνδε τῶν ἔργων_ ἴδρις
σχεδόν τι τὴν σὴν οὐ καταισχύνω φύσιν.
(Proclaim me to all, if need be, an evil woman, _foul-mouthed_ and full
of shamelessness. For if I am cunning _in these tasks_, it is but that
I am not far from sharing your own character). _Suidas_ under the word
interprets στόμαργος here by φλύαρος (prating). _Philo_, De Monarchia
bk. I. edit. Mangey, vol. II. p. 219., says: _στομαργίᾳ_ χρήσασθαι καὶ
ἀχαλίνῳ γλώσσῃ, βλασφημοῦντας οὓς ἕτεροι νομίζουσι θεούς. (to indulge
in _loose talking_ and an unbridled tongue, blaspheming such as other
men hold to be gods). The _Etymologicum Magnum_ s. v. γλώσσαργον,
_στόμαργον_ ἠ ταχύγλωσσον, (under the word idle-tongued,—_foul-mouthed_
or loose-tongued). Whereas _Aristophanes_ has the word στοματουργός,
“Frogs” 848.,
ἔνθεν δὴ _στοματουργὸς_ ἐπῶν
βασινίστρια λίσπη
γλῶσσ’....
(So thence a _phrase-making_ word-sifting, smooth tongue ...)
[16] Comp. p. 172 above. _Lucian_, Pseudolog. ch. 31., calls it
παροινῶν (acting drunkenly). _Athenaeus_, Deipnos. bk. XIII. ch. 80.,
φιλόπαις δ’ ἦν _ἐκμανῶς_ καὶ 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 καὶ _ἀπονοίας_ (but
it is a sign of the most abandoned insolence and _infatuation_), 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 παιδικὰ _ἐκμανῶς_ ἐπτοημένοι (men set upon enjoyments with boys
_insanely_). 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.: _Raptus_
ad stupra et _ne os quidem libidini exceptum_. (Carried away
into obscenities and not even the mouth held secure from lust).
_Lactantius_, VI. 23., Quorum teterrima libido et execrabilis _furor_
ne _capiti_ quidem parcit. (Whose most foul lust and abominable
_frenzy_ spares not even _the head_).
[17] _Xenophon_, Cyropaed. II. 2. 28. Hence too _Cicero_, Tuscul.
V. 20., Haberet etiam _more Graeciae_ quosdam 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’ 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 the _Lambda_ (licking) of the Lesbian
mode). Hence _motus Ionicos_ (Ionic movements) in _Horace_, Odes III.
5. 24. and _Plautus_, Stich. V. 7. 1., Quis _Ionicus_ aut cinaedus qui
hoc tale facere posset. (What _Ionian_ or cinaedus is there could show
himself capable of such an act as this).
[18] _Hippocrates_, Epidem. bk. II. sect. 1. edit. Kühn, Vol. III. p.
435.
[19] Comment. in Hippocrat. Epidem., bk. II. edit. Kühn, Vol. XVII. A.
p. 312.
[20] _Martial_, bk. XII. 55., Nec clusis aditum neget labellis. (and
refuse not access by shutting the lips).
[21] Μύζουσις is cited by _Eustathius_ on Homer, Odyssey XVII. p. 1821.
52. and XIV. p. 1921. end, as also ἀπομύζουρις on Iliad XI. p. 867.
44., in the sense of _fellatrix_, παρὰ τὸ μυζᾶν, ἤγουν θηλάζειν οὐράν.
(connected with μυζᾶν, to suck, that is to say to suck like an infant
a man’s member). _Suidas_ says: μυζεῖ καὶ μύζει, θηλάζει λείχει μῦ,
μύζει· ἀπὸ τοῦ μῦ παρῆκται τὸ μύζειν, πολλοῖς ἄλλοις ὁμοίως· μύζειν δέ
ἐστι τὸ τοῖς μυκτῆρσιν ἦχον ἀποτελεῖν. _Ἀριστοφάνης_ τί μύζεις,—(μυζεῖ
and μύζει,—sucks like an infant, licks with a _mooing_ noise, _moos_);
from this _mooing_ noise 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 as _Aelian_,
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 makes _Varro_, de Re Rust. III. ch. 15., say: Non ut muscae
_liguriunt_. (They do not _lick_, like flies). Ligurire (to lick) is
used in the sense of _fellare_ and _cunnilingere_. _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 a _fellatrix_.
[22] _Suidas_, s. v. _μυσάχνη_, ἡ πόρνη παρὰ Ἀρχιλόχῳ· καὶ _ἐργάτις_
καὶ _δῆμος_ καὶ _παχεῖα_. Ἱππῶναξ δὲ _βορβορόπιν_ καὶ ἀκάθαρτον ταύτην
φησίν. ἀπὸ τοῦ βορβόρου καὶ _ἀνασυρτόπολιν_, ἀπὸ τοῦ ἀνασύρεσθαι.
Ἀνακρέων δὲ _πανδοσίαν_ καὶ _λεωφόρον_, καὶ _μανιόκηπον_· κῆπος γὰρ
τὸ _μόριον_. Εὔπολις _εἰλίποδα_, ἐκ τῆς εἰλήσεως τῶν ποδῶν τῆς κατὰ
τὴν μίξιν. (under the word μυσάχνη; this means “the prostitute” in
Archilochus; also in same sense _working-woman_, and _commonalty_,
and _brawny wench_. Also Hipponax calls an unclean woman of the sort
_filthy-eyed_ (βορβορόπις) from βόρβορος, mire, and _town-exposer_
ἀνασυρτόπολις from ἀνασύρεσθαι, to pull up the clothes. Also Anacreon
uses _all-giving_ and _public thoroughfare_ and _mad in the privates_
(μανιόκηπος); for κῆπος (a garden) means a woman’s private parts.
Eupolis uses _walking with a rolling gait_, from the rolling of the
legs, the result of sexual intercourse).
[23] _Lampridius_, 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, and _no 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). _Epicrates_ said of a lecherous girl, ἡδ’ ἀρ’ ἦν μυωνία
(she was a regular mouse-hole), and _Philemon_ called another μῦς
λεύκος) (white mouse), while _Aelian_, 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
the _fessus mille modis_ (fatigued by a thousand modes of pleasure) in
_Martial_, 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 different _postures of Love_. Comp. _Suidas_, under
word δωδεκαμήχανος, and the Scholiast on Aristophanes, “Frogs” 1356.
Also μιαροχάνη (μιαρὸς, polluted) might be defended, on reference to
_Aristophanes_, Acharnians 271-285.
[24] _Hippocrates_, Epidem. bk. II. Vol. III. p. 436. Galen, vol. XVII.
A. p. 322.
[25] Perhaps the word was σαπερδίς, which in _Aristotle_, Hist. Anim.
VIII. 30., signifies a certain fish, for in _Athenaeus_, Deipnos. p.
591., σαπέρδιον (the diminutive) is the nick-name of a _hetaera_, and
when _Diogenes_ (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 word _Sarapis_
also occurs in _Plautus_ (Paenulus V. 5. 30 sqq.), where Anthemonides
says:
Ligula, i in malam crucem
Tune hic amator audes esse, hallex viri?
Aut contrectare, quod mares homines amant?
Deglupta maena, _Sarapis_ sementium,
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, _Sarapis_ of 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 that _Sarapis_ or _Sarrapis_ here too signifies a vicious man.
Anthemonides certainly takes Hanno, to whom this speech is addressed,
for a _cinaedus_, 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 est _cum tunicis
longis_, quasi puer cauponius?” (Who is this fellow _with 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_). Similarly _Turnebus_, Adversar. bk. X. ch. 24.,
mentions the fact that _Hesychius_ explains σάραπις by περσικὸς χιτὼν
(a Persian tunic). However he prefers to read, instead of _Sarrapis_,
_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).
[26] Comp. 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
sibi _inter femina versarentur_ ac 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
represented _gratifying_ Meleager 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 ἐλευθέραις
_ἀνασυράμενος_ δεῖξαι τὸ αἰδοῖον. (But he was such a filthy wretch,
that on meeting free women he would _pull up his clothes_ and show
his private parts.—_Dionysius of Halicarnassus_, Excerpt. de Legat.
ch. 9. says of the Tarentine Philonis, _ἀνασυράμενος_ τὴν ἀναβολὴν
καὶ σχηματίσας ἑαυτὸν ὡς αἴσχιστον ὀφθῆναι, τὴν οὐ λέγεσθαι πρέπουσαν
ἀκαθαρσίαν κατὰ τῆς ἱερᾶς ἐσθῆτος τοῦ πρεσβευτοῦ κατεσκέδασε.
(_raising his mantle_ and 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 to _Hesychius_, and explained by some Commentators
as “stretching the legs apart”. In _Suidas_ σαίρειν is explained by
_hiare_ (to gape open); and the Lexicographers give σάραβος as meaning
γυναικεῖον αἰδοῖον (a woman’s privates) and the word is found in _Dio
Chrysostom_, De regno IV. 75., as the name of a Tavern-keeper,—also
if we are not mistaken, in Plato. σάρων too _Hesychius_ explains by
γυναικεῖον (woman’s parts). He also has ἀρρενώπες (masculine-looking),
which some interpret by Androgyne (man-woman) or _fellator_. The
reading ἀγράπους occurring, we might also read γυρόπους (crook-footed);
_Suidas_ under word γραῦς (old woman) cites: ἡ γρῆϋς, ἡ χερνῆτις, ἡ
γυρὴ πόδας. (the old woman, the spinster, the _crooked of feet_).
[27] _Catullus_, Carm. 35. 64.,
An continentes quod sedetis insulsi
Centum, aut ducenti, non putatis ausurum
Me una ducentos _irrumare sessores_?
(Think you, because you sit there side by side, a hundred fools, or two
hundred, think you I shan’t dare to _irrumate_ two hundred _sitters_ at
once?).
[28] _Aelian_, 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).
[29] Virgil, Aen. VI. 494., says of Deiphobus, Helen’s paramour:
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,
And _nostrils cropped unto the root by wicked wound and grim_.
WILLIAM MORRIS’S translation).
_Martial_, bk. III. Epigr. 85.,
Quis tibi persuasit _nares 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, requirunt
_Trunci naribus_ auribusque vultus.
Credis te satis esse vindicatum?
Erras! Iste potest et _irrumare_!
(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 still
_irrumate_!)—a passage that might very well be made to prove our point.
[30] _Martial_, bk. XI. Epigr. 61.,
Lingua maritus, _moechus ore_ Maneius.
(Maneius is a husband with his tongue, a debaucher with his mouth). Bk.
III. Epigr. 84.,
Quid narrat tua _moecha_? non puellam
Dixi, Tongilion. Quid ergo? _Linguam!_
(What tale is it your harlot tells? Nay! I did not say _girl_,
Tongilion. What then? Why, _tongue!_).
[31] _Diodorus_, Bk. I. ch. 60. Same is related in _Strabo_, Geogr. bk.
XVI. p. 759.—_Seneca_, De Ira bk. III. ch. 20.
[32] _Sozomen_, Hist. Eccles. bk. VI. ch. 30., Rhinocolura vero
illo tempore _viris piis_ non aliunde advocatis, sed _indigenis_
floruit, 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 in
_men of piety_, not invited thither, but _natives_, 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 by _Nicephorus_ as 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.
[33] As to his views on the _Morbus Phoeniceus_ (Phoenician Disease),
this will be discussed under the head of the vice of the _Cunnilingue_.
[34] _Bonorden_, “Die Syphilis” (Syphilis). Berlin 1834., p. 19.
[35] _Clossius_, “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.
[36] Martial, 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 the _fellator_). 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.
[37] _Galen_, Comment. on Hippocrates’ De Humor. bk. II., edit. Kühn,
Vol. XVI. p. 215. Different means of counteracting this evil are given
by _Galen_, 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, and _wash out the
mouth with water_), the Latin _lavare_, _aquam sumere_ (to wash, to
take water)?—as to which later.
[38] _Martial_, VI. 55.,
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).
[39] So _Euripides_, Medea 525., joins together στόμαργον γλωσσαλγίαν
(busy-mouthed tongue-tiresomeness, i. e. wearisome talkativeness).
[40] Perhaps there is an allusion to this in _Martial_, bk. XI.
[41] _Martial_, 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). The _tacere_
(to hold his tongue) in the first Epigram stands for _fellare_, as
in _Martial_, VII. IX. 5. 96. Perhaps too the verse of Epicharmus
given in _Aulus 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.—“_Harpocratem_ reddere (to recall _Harpocrates_” in _Catullus_
74. 4.) Again _Minutius Felix_, In Octav., says: “Esse malae linguae,
etiamsi _tacerent_” (To be of a _foul_ tongue, _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 in
_Ausonius’_ Epigrams 46, 47 and 51, and several other very similar ones
in the Anthology.
[42] _Aretaeus_, De causis et signis acutorum morborum, (Of the causes
and symptoms of Acute Diseases). Comp. De Curatione acut. morb., (Of
the treatment of Acute Diseases), Bk. I. ch. 9.
[43] _Martial_, bk. X. Epigr. 56.,
Non secat et tollit stillantem Fannius uvam.
(Fannius does not use the knife, yet removes the dripping uvula).
[44] _Martial_, Bk. IV. Epigr. 42. Bk. XI. Epigr. 14.: Urbis deliciae
salesque Nili. (Darling of the City, savour of the Nile).
[45] The fact that, according to _Prosper Alpin_ De Medicina
Aegypt.—(Of Egyptian Medicine, Bk. I. ch. 14.), gangrenous sore-throat
prevails all the year round among children in Egypt, need not prejudice
our conclusion; in fact it rather helps to explain how the sore-throat
brought on by _fellation_ was able so readily and quickly to assume the
malignant type described.
[46] _Aëtius_, Tetrab. I. Serm. IV. ch. 21. Perhaps the “Cancer oris”
(cancer of the mouth) in boys, of which _Celsus_, VI. 15., makes
mention, belongs to the same category.
[47] _Herodotus_, Bk. II. ch. 60.
[48] _Plutarch_, De superstitione II. 170 D., Τὴν δὲ Συρίαν θεὸν οἱ
δεισιδαίμονες νομίζουσιν ἂν μαινίδας τὶς ἢ ἀφύας φάγῃ τὰ ἀντικνήμια
διεσθίειν, ἕλκεσι τὸ σῶμα πιμπλάναι, συντήκειν τὸ ἧπαρ. (for
translation see text above). We may add that μαινίδας is the _maena_
(sprat) of the Romans, for which _Hesychius_ has σαραπίους, while
_Plautus_ uses _deglupta maena_ (skinned sprat) as a contemptuous name
for a vicious debauchee (above p. 238. Note 1.). By the Dea Syra some
have understood the goddess Derceto, who was worshipped at Ascalon
under the image of a maiden, whose lower half ended in a fish. To her
the fishes were sacred, and for this reason the Syrians were forbidden
to eat fish. Comp. _Lucian_, De Dea Syra p. 672. _Diodorus Siculus_,
II. 4.
[49] _Porphyrius_, De Abstinentia bk. IV. ch. 15.,
παράδειγμα τοὺς Σύρους λαβέ·
Ὅταν φάγωσιν ἰχθὺν ἐκεῖνοι διά τινα
Αὑτῶν ἀκρασίαν, τοὺς πόδας καὶ γαστέρα
Οιδοῦσιν· εἶτα σακκίον ἔλαβον· εἰς δ’ ὁδὸν
Ἐκάθισαν αὐτοὶ ἐπὶ κόπρου καὶ τὴν θεὸν
Ἐξιλάσαντο τῷ ταπεινῶσαι σφόδρα.
(As an example take the Syrians: These people, when they have eaten
fish, in consequence of some unwholesome quality in themselves, swell
in feet and belly. Then they take quickly a wallet; and down they sit
by the road-side on dung, and so appease the goddess by their exceeding
humbleness). At Athens ἕλκη ἔχειν ἐν τοῖς ἀντικνημίοις (to have sores
on the shin-bones) would seem to have been a usual thing, according to
_Theophrastus_, Charact. XIX.
[50] _Athenaeus_, Deipnosoph. bk. VIII. p. 346. d. Indeed it would seem
that the Stoic _Antipater_ of Tarsus related how a Syrian Queen Gatis
was excessively fond of eating fish, and accordingly forbad anyone ἄτερ
Γάτιδος (except Gatis) in the whole country to indulge in it, and from
this circumstance came the name of Atergatis—the Syrian Venus!
[51] _Martial_, Bk. I. Epigr. 79. Possibly also the passage in
_Hippocrates_, Epidem. bk. VII., Vol. III. 691 of Kühn’s ed., ὁ τὸ
καρκίνωμα τὸ ἐν τῇ φάρυγγι καυθεὶς ὑγιὴς ἐγένετο ὑφ’ ἡμέων, (The
patient who was cauterized for cancer of the throat recovered under
our treatment), which Jöhrens in a quotation to be given presently
(below § 25.) refers to Venereal disease, as is also done by him in the
case of the throat-ulcers mentioned in the Tract of _Hippocrates_, De
Dentitione (On Teething), Vol. I. p. 484. of Kühn’s ed.
[52] A striking analogy to this suicide is to be found in the
well-known passage of _Pliny_ (Epist. bk. VI. epist. 24.), one of much
importance in connection with affections of the genitals, which may
therefore very well be quoted here by anticipation:
_C. Plinius Macro Suo S._ Quam multum interest, quid a quo fiat!
Eadem enim facta claritate vel obscuritate facientium aut tolluntur
altissime, aut humillime deprimuntur. Navigabam per Larium nostrum,
quum senior amicus ostendit mihi villam, atque etiam cubiculum, quod
in lacum prominet. Ex hoc, inquit, aliquando municeps nostra cum
marito se praecipitavit. Causam requisivi. _Maritus ex diutino morbo
circa velanda corporis ulceribus putrescebat: uxor, ut inspiceret,
exegit: neque enim quemquam fidelius indicaturam, possetne sanari.
Vidit, desperavit: hortata est, ut moreretur, comesque ipsa mortis,
dux immo et exemplum et necessitas fuit._ Quod factum ne mihi quidem,
qui municeps, nisi proxime auditum est; non quia minus illa clarissimo
Arriae facto, sed quia minor est ipsa. Vale. (Caius Pliny to his friend
Macer, Greeting.—What a vast difference it makes, by whom a particular
thing is done! For the very same actions in virtue of the fame or
obscurity of the doers are raised to the topmost pinnacle or brought
down to the lowest depth. I was sailing along our Lake of Larius, when
my companion and elder pointed out a certain country house to me, nay,
a particular bed-room, which projects into the Lake. From this chamber,
he said, some time ago a fellow-countrywoman of ours threw herself,
along with her husband. I asked the reason. _The husband, it seemed,
in consequence of a disease of long standing was rotting with ulcers
on the private parts of the body. The wife demanded a right to look;
for she thought no one else likely to give a more conscientious opinion
than herself as to whether he could be cured. She saw, and despaired
of recovery; so she urged him to die, and herself was companion of his
death, giving in fact at once incitement, example and compulsion to
the deed._ This achievement I had never, though a man of the country,
heard of till that moment; not because it was a whit less glorious than
Arria’s renowned exploit, but solely because the doer was less famous.
Farewell).
[53] _Catullus_, Carm. 57:
Pulchre convenit improbis cinaedis
Mamurrae pathicoque, Caesarique.
(An excellent understanding exists between the vile _cinaedi_, the
pathic Mamurra and Caesar).
[54] _Suetonius_, Vita Jul. Caesaris chs. 49, 51, 52., where Curio, the
Elder, calls him (Caesar) “omnium mulierum virum, et omnium virorum
mulierem” (husband of all women, and wife of all men). The same indeed
was said also of _Alcibiades_. In _Athenaeus_, Deipnos. bk. XII. p.
535., we read in a fragment of the Comic Poet _Pherecrates_:
Οὐκ ὢν ἀνὴρ γὰρ Ἀλκιβιάδης, ὡς δοκεῖ,
ἀνὴρ ἁπασῶν τῶν γυναικῶν ἐστι νῦν.
(For not being a man at all, Alcibiades, it seems, is now husband of
all our women).
[55] _Catullus_, Carm. 80.:
Quid dicam, Gelli, _quare rosea ista labella_
_Hiberna fiant candidiora nive,_
Mane domo cum exis, et cum te octava quiete
E molli longo suscitat hora die.
Nescio quid certe est. An vere fama susurrat,
_Grandia te medii tenta vorare viri_?
Sic certe clamant Virronis rupta miselli
Ilia, et _emulso labra notata sero_.
(Would you have me tell, Gellius, why those rosy lips grow whiter
than the winter’s snow, when you sally out from home in the morning,
and when the eighth hour of the long summer day wakes you from gentle
sleep? Nay! I know not what it is for sure. Does report say true, that
whispers _you mouth the swollen member of a man’s middle_? So at any
rate declare the deboshed vigour of poor feeble Virro, and _your own
lips marked by the humour you draw out_). _Martial_, Bk. VII. Epigr.
94.:
Bruma est, et riget horridus December,
Audes tu tamen osculo nivali
Omnis obvios hinc et hinc tenere,
Et totam, Line, basiare Romam.
Quid possis graviusque saeviusque
Percussus facere atque verberatus?
Hoc me frigore basiet nec uxor.
Blandis filia nec rudis labellis.
Sed tu dulcior, elegantiorque,
Cuius livida naribus caninis,
Dependet glacies, rigetque barba,
Qualem forficibus metit supinis
Tonsor Cinyphio Cilix marito.
Centum occurrere malo _cunnilingis_,
Et Gallum timeo minus recentem.
Quare si tibi sensus est pudorque,
Hibernas, Line, basiationes,
In mensem, rogo, differas Aprilem.
(’Tis winter time, and the shuddering chill of December is upon us.
None the less, Linus, you dare to greet with your frosty salute all men
you meet here and there, and to kiss all Rome. What more disagreeable
or more cruel could you do, if you had been struck or thrashed? With
an embrace so chilling may no wife kiss me, or unripe maid with
wheedling lips. But you,—you think yourself more attractive and more
pleasing, you from whose dog-like nose a blue icicle hangs, whose beard
is frozen stiff, such a beard as the Cilician shearer crops with his
upward-pointing clippers from the chin of a Cinyphian he-goat. I had
rather meet a hundred _cunnilingues_; I am less afraid of a Gaul new
come to town. Wherefore, if you possess any sense or any shame, I do
beseech you, Linus, defer your wintry salutes till April is come). Now
_Linus_ is designated by _Martial_, bk. VII. Epigr. 9, as a _fellator_,
and bk. XI. Epigr. 26., as a _cunnilingue_.
[56] Whence also the proverbial saying in _Suidas_: κύνα δέρειν
δεδαρμένην· τὸ τοῦ Φερεκράτους· σχῆμα δέ ἐστι ἀκόλαστον εἰς τὸ
αἰδοῖον· εἴρηται δὲ ἐπὶ τῷ, ἄλλο πασχόντων αὖθις ἐφ’ οἷς πεπόνθασιν ἡ
παροιμία. (to skin the skinned bitch; expression of Pherecrates; is an
abominable practice in connection with the private parts; the proverb
is spoken of such as suffer something a second time over, after having
suffered it once already). Similarly _Plautus_, Trinum. II. 4. 27.,
Edepol _mutuum_ mecum facit (By my faith, he plays give and take with
me). Again κυνάμυια (shameless fly) is found in _Suidas_, which he
explains by ἀναιδεστάτη· παρεσχημάτικε τὸ ὄνομα ἀπὸ τοῦ κυνὸς καὶ τῆς
μυίας· ὁ μὲν γὰρ κύων ἀναιδής, ἡ δὲ μυῖα θρασεῖα, (a most shameless
woman: name borrowed figuratively from the dog and the fly; for the
dog is shameless, and the fly audacious)—probably with a reference to
_Homer_, II. XXI. 394., where κυνόμυια is found, and the Scholiast
observes: ἀναιδής ὡς μυῖα, ἐκ δύο ἀναιδῶν τελείων, τοῦ τε κυνός καὶ
τὴς μυίας, διὰ τὸ ὑπερβάλλον τῆς ἀναιδείας. (shameless as a fly; from
two completely shameless creatures, the dog and the fly; on account
of the excessive degree of their shamelessness). Further there is in
this connection the word κυναλώπηξ (fox-dog), which was a nick-name
of _Philostratus_, as we see from _Aristophanes_, Knights 1078., on
which passage the Scholiast observes: λέγει δὲ αὐτὸν καὶ πορνοβοσκὸν
καὶ καλλωπιστὴν (now he calls him both brothel-keeper and dandy). If
we derive the word from τὸν κύνα (frenulum praeputii,—ligament of the
prepuce,—Paulus Aegineta, VI. 54.) ἀλωπίζειν, it would designate the
_fellator_, as ἀλωπὸς, ἀλωπίζειν, ἀλωπηκίζω is formed from α privative
(negative) and λῶπος, λώπη (the covering, skin, wool); and ἀλωπηκία
is to be explained in the same way,—but not from the scab or mange of
the fox, nor yet as the Etymologicum Magnum would have it, because the
places where the fox discharges his urine die, the grass e. g. dries
up and withers. Hence ἀλώπηξ might be taken as _bald-headed_, and
then the further meaning of licentious dissoluteness given to it, for
in Antiquity baldness was very usually looked upon as a consequence
of sexual excesses, and as every one knows, Caesar was called by his
soldiers _moechus calvus_ (the bald-headed adulterer). But old men, who
in particular are bald-headed, especially practised, owing to their
lack of the power of erecting the penis, the vice of _irrumation_
and of the _cunnilingue_, which makes _Martial_ say (IV. 50.) _Nemo
est, Thai, senex ad irrumandum_ (No one, Thais, is too old a man for
irrumation). κυναλώπηξ would then be a _bald-headed cunnilingue_.
Possibly however this idea was also partly due to a reminiscence of
the fox’s habit, when desirous of following up a scent, of sticking
his head to the ground (_Aelian_, Hist. Anim. VI. ch. 24.),—a manœuvre
he also adopts, as is generally known, when dying. In evidence of this
view may be quoted what _Cicero_, Orat. pro Domo ch. 18., says to
Sextus Clodius: _ligurris_ (you are a licker), and ch. 31. Quaere hoc
ex Sexto Clodio, iube adesse, latitat omnino; sed si requiri iusseris,
invenient hominem apud sororem tuam (Publii Clodii) _occultantem se
capite demisso_ (Require this of Sextus Clodius, bid him appear; he
lurks entirely out of sight. But if once you order him to be sought
out, they will find the man at your sister’s house (Publius Clodius’s)
_hiding himself with head held down_.) Comp. _Catullus_, 87. In
_Martial_, Bk. IV. Epigr. 53., _canis_ is used in same sense as κύων
in Greek,—apparently? Perhaps the women of Antiquity made use of dogs
as well to serve as _cunnilingues_. According to _Brockhusius_ on
Tibullus I. 7. 32., II. 4. 32. they were usual companions of “ladies of
pleasure” at Rome, whence too _suburanae canes_ (bitches of the Subura)
in _Horace_, Epod. V. 58. and _Subura vigilax_ (the watchful Subura)
in _Propertius_, IV. 7. 15. During the Middle Ages at any rate such an
employment of dogs was nothing unusual. This is stated by _Panormita_,
Hermaph. Epigr. XXX., Epitaphium Nichinae Flandrensis, Scorti egregii:—
Pelvis erat cellae in medio, qua saepe lavabar,
Lambebat madidum blanda catella femur.
(Epitaph on Nichette the Fleming, a famous Harlot:—There stood a basin
in middle of the chamber, in which I would many a time wash myself, the
while my fawning bitch-pup licked her mistress’s dripping thigh).
and Epigr. XXXVII.,
Te viset Jannecta, sua comitante catella,
Blanda canis dominae est, est hera blanda viris.
(Jeannette shall visit you, her bitch-pup accompanying her; complacent
is the hound to its mistress, the lady complacent to men).
[57] _Galen_, De simplic. medicament. temperamentis ac facultat. Bk. X.
ch. 1., edit. Kühn Vol. XII. p. 249.
[58] κοπροφάγος (Excrement-Eater). To this _Martial_, bk. III. Epigr.
77., seems to allude, when he says:
Nescio quod stomachi vitium secretius esse
Suspicor, ut quid enim, Baetice, _saprofagis_?
(I suspect there exists some secret vitiation of the stomach; else why,
Baeticus, do you _eat putrid meat_?)
[59] It is evident from this that Meier in his above mentioned Article
on Paederastia is wrong in citing the expression αἰσχρουργὸς (worker
of obscenities) as being used for the direct equivalent of _cinaedus_.
Incidentally we would take this opportunity of further observing
that the word παιδοκόραξ (boy-raven, i. e. a person ravenous after
boys), which is also mentioned in the same Article as synonymous with
_cinaedus_, is wrongly referred to paederastia, for it really, like the
Latin _corvus_ (raven), signifies a _fellator_. Its true explanation
is given in _Pliny_, Hist. Nat. bk. X. ch. 15., Corvi pariunt cum
plurimum quinos. _Ore eos parere aut coire vulgus arbitratur._ (Ravens
produce at most a brood of five each pair. _The vulgar believe these
birds produce or copulate with the mouth)._—Aristoteles (De gen anim.
Bk. III. ch. 6.) negat,—sed illam exosculationem, quae saepe cernitur,
qualem in columbis, esse. (Aristotle denies this,—but adds that there
is the same billing, which is often noticed, as with doves). Hence also
_Martial_, bk. XIV. Epigr. 74.,
Corve salutator, quare fellator haberis?
In caput intravit mentula nulla tuum.
(You raven that salute your mate, why are you thought to be a
_fellator_? No member ever penetrated into your head). Greek Anthology,
bk. II. Tit. 9. 13., λευκὸν ἰδεῖν κόρακα (a white crow to all
appearance).
[60] Instead of ᾧ φαίνεται _Rost_ has proposed to read ὧν φαίνεται.
(_Forbiger_, on the Hermaphrod. of Panormita, p. 281. Note b.)
[61] _Brunck_, Analecta Vol. III. p. 334.,
Δημώναξ, μὴ πάντα κάτω βλέπε, μηδὲ χαρίζου
τῇ γλώσση· δεινὴν χοῖρος ἄκανθαν ἔχει.
Καὶ συζῇς ἡμῖν. _ἐν Φοινίκῃ δὲ καθευδεις_,
κοὐκ ὢν ἐκ Σεμέλης μηροτραφὴς γεγόνας.
(Demonax, be not for ever looking downwards, and be not complacent with
your tongue; that organ—the _pudenda muliebria_—has a sharp thorn. And
indeed you live with us, _but you sleep in Phoenicia_, and though no
child of Semelé, are thigh-bred).
[62] In particular it is the following Epigram in _Brunck’s_ Analecta
that has given occasion to this explanation:
Ἀλφειοῦ στόμα φεῦγε· φιλεῖ κόλπους Ἀρεθούσης.
_πρηνὴς ἐμπίπτων ἁλμυρὸν ἐς πέλαγος._
(Fly the Alpheus’ mouth; he loves the bosom of Arethusa, _falling
headlong into the salt sea_). Forbiger might have further cited the
following passage from _Aristophanes_, Knights 1086, 87.,
ΑΛ. Καὶ γὰρ ἐμοὶ καὶ γῆς καὶ τῆς ἐρυθρᾶς γε θαλάσσης
χὤτι γ’ἐν Ἐκβατάνοις δικάσεις, _λείχων_ ἐπίπαστα.
(Verily for me you shall be judge over earth and the Red Sea to boot
and all the realm of Ecbatana, _licking up_ comfit-cakes,—? pickles).
Here ἐπίπαστα is, as probably also in v. 103., the Salgama (pickles
in brine) of _Ausonius_, Epigr. 125.; which moreover affords at any
rate a partial explanation of the passage in _Pollux_, Onomast. bk.
VI. ch. 9. p. 61., bk. X. ch. 24. p. 96. Still, even if according to
this _Phoenicia_ were used in the sense of the genital organs of women
at time of menstruation, it by no means follows that φοινικίζειν meant
_only_ to have dealings with women in menstruation, any more than it
does that it is identical with καταμηνίου πίνων (drinking of menstrual
blood), as it has been shown just above not to be. In fact _Galen_ says
explicitly: φαίνεταί μοι παραπλήσιον, (it appears to me to be something
_similar!_)
[63] _Seneca_, De beneficiis bk. IV. ch. 31.
[64] _Seneca_, Epist. 87.
[65] _Galen_, Works, edit. Kühn, Vol. XIX. p. 153.
[66] _Naumann_, Handb. der Klinik (Text-book of Clinical Medicine),
Vol. 7. p. 88.
[67] The author at any rate is more cautious than _Sprengel_, who
(_Th. Batemann_), Prakt. Darstellung der Hautkrankheiten (Practical
Exposition of Diseases of the Skin), Halle 1815., p. 427. Note, writes:
“Hippocrates appears to mention it (Elephantiasis) under the name
φοινικίη νόσος (Phoenician disease), which _Galen_ (Explan. voc. Hipp.)
_distinctly and definitely_ explains as Elephantiasis.”
[68] _Hippocrates_, edit. Kühn Vol. I. pp. 223, 233., Λειχῆνες δὲ
καὶ λέπραι καὶ λεῦκαι, οἷσι μὲν νέοισιν ἢ παισὶν ἐοῦσιν ἐγένετό τι
τούτων, ἢ κατὰ μικρὸν φανὲν αὔξεται ἐν πολλῷ χρόνῳ, τούτοισι μὲν οὐ χρὴ
ἀπόστασιν νομίζειν τὸ ἐξάνθημα, ἀλλὰ νόσημα· οἷσι δὲ ἐγένετο τούτων
τι πολύ τε καὶ ἐξαπίνης, τοῦτο ἂν εἴη ἀπόστησις· γίνονται δὲ λεῦκαι
μὲν ἐκ τῶν _θανατωδεστάτων_ νοσημάτων, οἷον καὶ ἡ _νοῦσος ἡ φθινικὴ_
καλεομένη. αἱ δὲ λέπραι καὶ οἱ λειχῆνες ἐκ τῶν μελαγχολικῶν. ἰῆσθαι δὲ
τουτέων εὐπετέστερά ἐστιν ὅσα νεωτάτοισί τε γίνεται καὶ νεώτατά ἐστι,
καὶ τοῦ σώματος ἐν τοῖσι μαλθακωτάτοισι καὶ σαρκωδεστάτοισι φύεται.
(for translation see text above).
[69] _J. W. Wedel_, Progr. de Morbo phoeniceo Hippocratis, (Graduation
Exercise on the Phœnician disease of Hippocrates), Jena 1702. 4to.,
reprinted in _E. G. Baldinger_, Selecta doctorum virorum opuscula in
quibus Hippocrates explicatur, denuo edita, (Select Tracts of Learned
Men dealing with the Interpretation of Hippocrates,—Second ed.),
Göttingen 1782., pp. 215-222. The Author does not seem to be really
self-consistent; he wavers between Elephantiasis and Purpura.
[70] _Rayer, Maladies de la peau._ Bruxelles 1836. p. 385. Et quoique
les termes de la description du λεύκη se rapportent assez bien à la
leucopathie partielle, la plupart des interprètes et des critiques,
se fondant sur une passage d’Hippocrate (Prorrhet. lib. II.) ont
pensé, que sous ce nom les anciens avoient indiqué une maladie grave,
l’éléphantiasis anesthétique ou la lèpre des juifs. (_Rayer_, Diseases
of the Skin. Brussels 1836., p. 385., And although the terms in which
this λεύκη is described are pretty well consistent with the symptoms
of partial leucopathy, still the majority of interpreters and critics,
taking their stand on a passage of Hippocrates (Prorrhet. bk. II.) have
held that under this name the Ancients indicated a serious disease,
viz. anaesthetic elephantiasis or the leprosy of Jews).
[71] _Celsus_, Bk. V. ch. 27. 19., λεύκη habet quiddam simile alpho,
sed magis albida est et altius descendit: in eaque albi pili sunt, et
lanugini similes. (λεύκη has some resemblance to alphus, but is more
white in colour, and penetrates deeper; also in it there are white
hairs of a woolly appearance). In these last words the interpreters
have supposed themselves to find the ἁλὸς ἄχνη (sea-foam) of _Pollux_,
Onom. IV. 193., expressed!
[72] _Galen_, Isag., edit. Kühn Vol. XIV. p. 758.,—De symptomat.
differ. Vol. VII. p. 63.—De symptomat. caus. bk. II. ibid. pp.
225 sqq., where the λεύκη is described as a consequence of
_nutritio depravata_ (morbid nutrition), whereby τὴν σάρκα γίνεσθαι
φλεγματικωτέραν (the flesh becomes over phlegmatic). Comp. _Aetius_,
Tetrab. IV. I. ch. 133. _Paulus Aegineta_, bk. IV. ch. 5. _Actuarius_,
Meth. med. II. 11. VI. 8. _Oribasius_, De morb. curat. III. 58. _Scip.
Gentilis_, Comment. in Apuleii apologiam, note 524.—_Suidas_ s. v.
_λεύκη_· παρὰ Ἡροδότῳ πάθος τι περὶ ὅλον τὸ σῶμα, (under word λεύκη:
in Herodotus, a complaint affecting the whole surface of the body). In
_Alexander_, Aphrodis. Problem. I. 146, λεῦκαι signify the white flecks
on the finger-nails.
[73] _Pollux_, Onomast IV. ch. 25. p. 187., mentions among forms of
wasting-diseases φθίνης νόσος, for which some editors, and quite
rightly, prefer to read φθίνας νόσος (wasting disease). _Suidas_ also
says φθίνας ἡ νόσος, but without giving any further explanation; on the
contrary in _Hesychius_ we find: s. v. φθινὰ[ς] ἡ ἐρυσίβη, καὶ εἶδος
ἐλαίας (under word φθινὰ; the red blight, also a species of olive). But
by ἐρυσίβη is signified _mildew_, _blight_, _smut on grain_, the same
thing therefore as the Romans called _rubigo_ or _robigo_, on which
_Servius_, on Virg. Georg. I. 151., has the following observation:
Robigo genus est vitii, quo culmi pereunt, quod a rusticanis calamitas
dicitur. Hoc autem genus vitii ex nebula nasci solet, cum _nigrescunt
et consumuntur_ frumenta. Inde Robigus deus et sacra eius septimo
Kalendas Maias Robigalia appellantur. Sed _haec abusive_ robigo
dicitur; nam _proprie robigo est_, ut Varro dicit, _vitium obscoenae
libidinis quod ulcus vocatur: id autem abundantia et superfluitate
humoris_ solet nasci, quae Graece σατυρίασις dicitur. (_Robigo_ is a
sort of blight, that kills the corn-stalks, which is spoken of as a
_disaster_ by the peasants. Now this kind of blight commonly springs
from a mist or exhalation, the crops blackening and being burnt up.
Hence the god Robigus, and his feast-day on the seventh day before
the Kalends of May (April 24.), known as the Robigalia. But this is
called _robigo_ only by a misnomer; for properly speaking _robigo_
is, as Varro says, a vitiation due to abominable licentiousness and
is called an ulcer, and it commonly springs from that abundance and
over-copiousness of the humour, which in Greek is called Satyriasis).
These words are for our purpose pose of the highest importance,
teaching us as they do, that _a distinctive form of ulceration, that
the patient had brought on himself by sexual excesses, was not only
familiar among the Romans_ but actually bore the _special_ name of
_robigo_. It must have displayed a distinctive redness, and have
consumed the parts affected similarly to the smut or rust of grain,
or the rust of iron. It is surely a sufficient indication to call the
chancre-ulcer a blight, a burning: Comp. anthrax, carbo (malignant
pustule, carbuncle). To this day in Germany it is vulgarly said of any
one attacked by the primary forms of Venereal disease, “the man has
burned himself”. _Festus_, (edit. Dacier p. 451.) says: _Robum_ rubro
colore et quae rufo significare, at bovem quoque rustici appellant,
manifestum est, unde et _materia quae plurimas venas eius coloris
habet_ dicta est rubor, (_Robus_ clearly indicates things of a red
or reddish colour,—now countrymen even speak of an ox as _robus_;
hence _any substance having manifold veins of this colour_ is called
_rubor_). Now such is habitually the case with the penis attacked by
phimosis or paraphimosis and under the morbid condition of constant
erection (Satyriasis) superinduced by these. Again this shows us the
reason why Priapus is so frequently called “_ruber_ hortorum custos”
(the _red_ keeper of gardens),—_Priapeia_ Praef. 5.; and why he is
said, “_Ruber_ sedere cum _rubente_ fascino,” (to sit, _red_ with his
_ruddy_ verge),—_Horace_, Odes 84. Sat. I. 8. 5. Now as the blight in
grain was regarded specially as a consequence of the dew (mil_dew_),
and _ros_ (dew) again is used in the sense of the male semen, as well
as for the moisture secreted in the female vagina during coition, we
might draw yet another analogy from this, and at the same time a proof
of the _verecundia loquentium_ (shamefacedness in speech),—p. 43.,
of the _old_ Romans. Thus it would seem the Greeks too indicated by
their φθινὰς the same thing as the Romans by _robigo_. That it was a
human disease, is clearly enough shown by the passage from Pollux,
and besides we can see it was so from another in _Plutarch_ in his
Life of Galba (ch. 21.), where he says: Τιγελλῖνον μὲν οὐ πολὺν ἔτι
βιώσεσθαι φάσκοντος· χρόνον, ὑπὸ _φθινάδος νόσου_ δαπανώμενον, (For he
said that Tigellinus would not live much longer, being exhausted by a
wasting disease),—a quotation proving at the same time the deadliness
of the malady. Once more, _Hesychius_ has for φθινὰ also φοινία,
saying, _φοινία_. ἐρυσίβη (φοινία: red blight, and as the adjective
corresponding would necessarily be φοινικίος or φοινίκινος, it follows
that φοινικίη νόσος and φθινικὴ νόσος,—φθινικὴ being the adjective
from φθινὴ or φθινὰς, (which however would more strictly speaking be
φθινακή), would mean exactly the same thing, viz. an “Ulcus rubrum et
rodens ex coitu cum foeda muliere natum” (red eating ulcer, coming from
coition with an unclean woman), the fatal event of which affection
was a matter of common observation among the Ancients. Now if this
interpretation is the right one in the passage of Hippocrates, it is
clear that λεῦκαι were the consequences of this malady, and accordingly
we should have a proof that in Antiquity, no less than in modern
times, primary ulcers not only preceded secondary affections of the
skin, but were actually _recognized as such_. However as the proofs
for this _aperçu_ are still too fragmentary on the side of the ancient
Physicians, we must suspend our immediate judgement on the point, and
content ourselves for the present with saying, that φοινικίη νοῦσος
stood originally in the text in the sense of _cunnilingere_ (to be a
_cunnilingue_), whereas a later inquirer put φθινικὴ into its place,
inasmuch as in his time their meanings had become identical as that
of a bodily ailment, and so _the consequence_ of the vice instead of
the vice itself found its way even into the text. For granted φθινὰς
has the meaning of _robigo_ (blight), there is no doubt this only came
to be the case as late as in the time of the Alexandrine critics.
Besides this, φοινικιστὴς is also found in the _Etymologicum Magnum_
for _Cunnilingus_; we read: γλωττοκομεῖον, ἐν ᾧ οἱ αὐληταὶ ἀπετίθεσαν
τὰς γλώττας· εἴρηται δὲ καὶ τὸ _γυναικεῖον αἰδοῖον_ ὑπὸ Εὐβούλου
_φοινικιστὴν_ σκώπτοντος· (γλωττοκομεῖον, tongue-hole, place in which
fluteplayers insert their tongues); _the female privates_ also called
so by Eubulus, making a scoff at the φοινικιστὴς,—_cunnilingue_). The
_Etymologicum Magnum_ further has as synonyms for _cunnilingere_:
_γλωττοστροφεῖν_, περιλαλεῖν καὶ στωμύλλεσθαι· _γλωττοδεψεῖν_,
αἰσχρουργεῖν (_to ply the tongue_: to talk excessively, to babble;
_to work or soften with the tongue_: to do obscenely), and for
_cunnilingus_, _γλώσσαργον_, στόμαργον (_tongue-busy_: mouth-busy).
[74] _Hippocrates_, περὶ παθῶν, edit. Kühn Vol. II. p. 409.
It is true this Work is reckoned among the spurious ones, and _Galen_
(Vol. XI. p. 63.) ascribes it to _Polybius_.
[75] _Aristophanes_, Acharnians 271.
Πολλῷ γὰρ ἐσθ’ ἥδιον, ὦ Φαλῆς Φαλῆς
κλέπτουσαν εὑρόνθ’ ὡρικὴν ὑληφόρον,
τὴν Στρυμοδώρου Θρᾷτταν ἐκ τοῦ Φελλέως,
μέσην λαβόντ’ ἄραντα, καταβαλόντα καταγιγαρτίσαι·
(For ’tis much pleasanter, Phales, Phales! when you have found a
blooming woodcutter girl filching wood, say Strymodorus’ Thracian maid
from Phelleus, to take her round the middle and lift her up and throw
her down and take the kernel right away),—where perhaps we should read
Στυμοδώρου for Στρυμοδώρου. Knights 1284.,
Τὴν γὰρ αὐτοῦ γλῶτταν αἰρχραῖς ἡδοναῖς λυμαίνεται,
ἐν κασαυρίοισι _λείχων_ τὸν ἀπόπτυστον δρόσον,
καὶ μολύνων τὴν ὑπήνην, καὶ κυκῶν τὰς ἐσχάρας.
(For he pollutes his own tongue with foul delights, in the stews
licking up the abominable dew, defiling the hair on the upper lip, and
tumbling the girls’ _nymphae_). Peace 885.,
Τὸν _ζῶμον_ αὐτῆς προσπεσὼν ἐκλάψεται.
(Falling upon her he will suck up _her broth_).
[76] _Juvenal_, Satir. VI. 455.:
Nec curanda viris Opicae castigat amicae
Verba Soloecismum liceat fecisse marito.
(And rebukes the expressions of her clownish (Opican) friend, things
not worth men’s notice. Surely a husband should be allowed to make a
solecism).
[77] _Martial_, bk. I. Epigr. 78.,
Pulchre valet Charinus, et tamen pallet.
Parce bibit Charinus, et tamen pallet.
Bene concoquit Charinus, et tamen pallet.
Sole utitur Charinus, et tamen pallet.
Tingit cutem Charinus, et tamen pallet.
_Cunnum Charinus lingit, et tamen pallet._
(Charinus is in excellent health, and yet he is pale. Charinus drinks
moderately, and yet he is pale. Charinus digests well, yet he is pale.
Charinus takes the sun, yet he is pale. Charinus dyes his skin, yet he
is pale. _Charinus licks a woman’s organ, yet he is pale)._
[78] _Martial_, bk. XI. Epigr. 86. As to this Zoilus see _Martial_, bk.
XI. Epigr. 61.
[79] _Martial_, Bk. III. Epigr. 61.
[80] _Greek Anthology_ bk. II. Tit. 13. Note 19.,
Τὴν φωνὴν ἐνοπήν σε λέγειν ἐδίδαξεν Ὅμηρος,
Τὴν γλῶσσαν δ’ ἐν _ὀπῇ_ τίς σ’ ἐδίδαξεν ἔχειν.
(Homer taught you to utter your voice and speak whole words, but,
pray! who taught you to have your tongue in a hole?) Here ὀπὴ (hole)
obviously stands for the female organ,—a meaning omitted in the
Lexicons.
[81] So too in the following Epigram of _Ausonius_ (127.),
Eune, quod uxoris gravidae _putria inguina_ lambis,
Festinas glossas non natis tradere natis.
(Eunus, you lick the flabby organs of your pregnant wife; is it you
are in a hurry to give learned explanations to your babes unborn?)
we should explain the _putria inguina_ not so much as _rotten_,
_ulcerous_, but rather as _laxata_ or _laxa_ (relaxed, flabby).
Similarly _Horace_, Epod. VIII. 7., speaks of _mammae putres_ (the
flabby dugs) of an old woman.
[82] _Martial_, IX. 63.,
Ad coenam invitant omnes te, Phoebe, cinaedi:
Mentula quem pascit, non, puto, purus homo est.
(All the _cinaedi_, Phoebus, invite you to dinner: a man the penis
feeds is not, I think, a _clean_ man).
_Petronius_, Sat., Non taces, nocturne percussor, qui ne tum quidem,
quum fortiter faceres, cum _pura muliere_ pugnasti. (Silence, stabber
by night, who not even when you were at your best, ever faced _a clean
woman_).
[83] _Martial_, Bk. IV. Epigr. 43.
[84] _Persius_, Satir. V. 186-188.
[85] _Wendelinus Hock de Brackenau_ entitled his Treatise on the
Venereal Disease: _Mentagra_, sive Tractatus de causis, praeseruatis,
regimine et cura Morbi Gallici, vulgo Mala Francosz., etc., (Mentagra,
or a Treatise on the Causes, Preventives, Treatment and Cure of the so
called French Disease, etc.). Strasburg 1514. 4to. _Sartorius_ Frid.
praes. _Conrad. Johrenio_, Diss. de mentagra ad loc. Plinii Secundi
hist. nat. lib. XXVI. cap. 1. (Dissertation on mentagra in connexion
with the passage of Pliny Secundus’ Hist. Naturalis bk. XXVI. ch. 1.).
Frankfurt-on-Oder N. D. 49 pp. 4to. Gives a sort of exegesis of the
passage, speaks in first place of new diseases in general, passes on to
the Venereal Disease, the antiquity of which the author upholds, and
finally discusses Mentagra, which he holds to be a leprous-syphilitic
affection. The work is still quite worth reading, more especially as
the author quotes some passages from the Chronicle of _Anhalt von
Beckmann_, at that time still unprinted, and which we find mentioned
hardly anywhere else.
[86] _Hensler_, “Vom abendländischen Aussatze im Mittelalter”, (On
Occidental Leprosy in the Middle Ages). Hamburg 1790. pp. 67, 206, 307.
[87] _Pliny_, Hist. Nat. Bk. XXVI. chs. 1, 2, 3.
[88] _Galen_, De comp. med. secundum locos, edit. Kühn Vol. XII. p.
841. προσχαριζόμενον τῇ ἐξωτάτῳ γραμμῇ τοῦ λειχῆνος μικρόν τι τῶν
ἀπαθῶν σωμάτων. (giving up to the external mark of the scab yet another
small part of the bodies hitherto unaffected).
[89] _Galen_, (De comp. med. secundum locos bk. V., edit. Kühn Vol.
XII. p. 830.) quotes from Criton the following description in further
confirmation: Πρὸς δὲ τοὺς ἐπὶ τῶν γενείων λειχῆνας πάθος ἀηδέστατον,
καὶ γὰρ κνησμοὺς ἐπιφέρει καὶ περίστασιν τῶν πεπονθότων καὶ κίνδυνον
οὐκ ὀλίγον, ἕρπει γὰρ ἔστιν ὅτε καθ’ ὅλου τοῦ προσώπου, καὶ ὀφθαλμῶν
_ἅπτεται_, καὶ σχεδὸν τῆς _ἀνωτάτω δυσμορφίας_ ἐστὶν αἴτιον, καὶ
διὰ τοῦτο χρηστέον ἂν εἴη ἐπιμελέστερον τῇ θεραπείᾳ, ἐφορῶντα τοὺς
_παροξυσμοὺς_ καὶ _τὰ διαλείμματα_ καὶ _συγκρίνοντα ἀπὸ τῶν κεχρονισμένων
τὰ νεοσύστατα_, ἐφ’ ὧν ἁρμόσει χρῆσθαι τοῖς ξηραίνουσι φαρμάκοις· _ὅταν
δ’ εἰς ψώραν ἢ λέπραν μεταπέσῃ_ πρὸς τοῖς ξηραίνουσι χρῆσθαι καὶ τοῖς
ῥύπουσιν. (But in the case of _lichenes_, scabs, on the chin the malady
is most troublesome. Now it brings on itchings and a critical condition
of the afflicted and no small danger; for it creeps sometimes over
the whole face, and _attacks the eyes_, and generally is productive
of the _most utter disfigurement_. Wherefore physicians should devote
more than ordinary care to its treatment, watching _the crises of the
malady, and the intervals, and judging from the symptoms that have
become chronic such as have but just broken out_, on the appearance of
which it will be expedient to exhibit siccative medicines. On the other
hand when _it has resolved itself into the itch or leprosy_, exhibit
cathartics in combination with the siccatives). The same is contributed
also by _Aëtius_, Tetrab. II. serm. 4. ch. 16. Besides the discrepant
statement to the effect that the eyes are attacked as well, the most
noteworthy points are the crises and intervals Mentagra went through,
and its passing over into Psora and Lepra (Itch and Leprosy).
[90] _Galen_ and _Aëtius_, loco citato, give particulars of the
composition of a number of these.
[91] _Gruner_, Morborum antiquitates pp. 162-171.
[92] _J. C. Dieterich_, Iatreum Hippocraticum, continens Narthecium
medicinae veteris et novae (Hippocratic Remedies, containing a Treasury
of Ancient and Modern Medicine), Ulm 1661. 4to., p. 692.
[93] Hence also _Diogenes Laertius_, VI. 2. 6., ἅλα λείχειν (to lick up
salt).
[94] The explanation of _Galen_, De simpl. medicam. temperam. et
facult. bk. VII. ch. 11. 6. (edit. Kühn, XII. p. 57.): λειχὴν ὠνομάσθαι
δ’ οὕτω δοκεῖ διὰ τὸ λειχῆνας θεραπεύειν (and it seems lichen,—moss, is
so called because it cures lichenes,—scabs), is hardly likely to find
any one else to subscribe to it.
[95] _Aristophanes_, Knights 1280-1283. In the Wasps, 1280-1283,
_Aristophanes_ says, speaking of the same Ariphrades:
Εἶτ’ Ἀριφράδην πολύ τι θυμοσοφικώτατον,
ὃν τινά ποτ’ ὤμοσε μαθόντα παρὰ μηδενὸς,
ἀλλ’ ἀπὸ σοφῆς φύσεος αὐτόματον ἐκμαθεῖν
γλωττοποιεῖν εἰς τὰ πορνεῖ’ εἰσιόνθ’ ἑκάστοτε
(Then Ariphrades, much more ingenious-clever, who he swore without
ever having learnt the trick from any, but all out of his own wisdom,
discovered how to work the tongue, going into the brothels everywhere).
Also Peace 883-885.:
ΤΡ. τίς; ΟΙΚ. ὅστις; Ἀριφράδης,
ἄγειν παρ’ αὑτὸν ἀντιβολῶν. ΤΡ. Ἀλλ', ὦ μέλε,
τὸν ζωμὸν αὐτῆς προσπεσὼν ἐκλάψεται.
(_Trygaeus._ Who? _Servant._ Who? why Ariphrades, begging to bring her
to him. _Trygaeus._ But, dear man, he will fall on her, and lick up her
broth).
[96] _Anthologia Graeca_, cum versione Latina _Hugonis Grotii_,
edita ab H. de Bosch (_Greek Anthology_, with Latin version by _Hugo
Grotius_, edit. H. de Bosch) Utrecht 1795. 4to., Vol. I. p. 38. bk. II.
Tit. 5. Epigr. 9. _Brunck’s_ Analecta, Vol. III. p. 165. Epigr. 76.
Here too should be quoted the following Epigram (_Brunck’s_ Analecta,
Vol. II. p. 386. Anthology, bk. II. Tit. 5. Epigr. 8.) of _Ammianus_,
which at the same time speaks for the general meaning of _licking_:
Οὐχ ὅτι τὸν κάλαμον λείχεις, διὰ τοῦτό σε μισῶ,
Ἀλλ’ ὅτι τοῦτο ποιεῖς καὶ δίχα τοῦ καλάμου.
(Not because you lick the _reed_, not for this do I abominate you; but
because you do so even without the reed). _Ausonius_, Epigr. 126.,
endeavours in another way, by initial letters, to indicate λείχει (he
licks):
Λαῒς, Ἔρως, et Ἴτυς, Χείρων et Ἔρως, Ἴτυς alter
Nomina siscribis, prima elementa adime:
Ut facias verbum, quod tu facis, Eune magister:
Dicere me Latium non decet opprobrium.
(Λαῒς, Ἔρως, and Ἴτυς, Χείρων and Ἔρως, Ἴτυς repeated,—if you write
these names, then take off the first letters, you make a verb with them
that means what you do, learned Eunus; it does not become me to name
the abomination nation in Latian speech). At the same time we see from
this that in the IVth. Century, where _Ausonius_ lived at Bordeaux, the
vice of the _cunnilingue_ was still constantly practised and that not
even in secret. Should the words of _Clement of Alexandria_, Paedagog.
II. ch. 8. p. 178., also be brought into connection with this: ἡ δὲ
ἐπιτήδευσις τῆς εὐωδίας, δελεάρ ἐστι ῥαθυμίας, πόῤῥωθεν _εἰς λίχνον_
ἐπιθυμίον ἐπισπωμένης. (And the cultivation of sweet perfume is a bait
of idleness, indirectly alluring to dainty voluptuousness)? The _male
olere_ (to have an evil smell) held good equally for the _cunnilingue_.
_Diogenes Laertius_, V. 65., quotes verses of _Crates_, where we
read: οὔτε _λίχνος_, πόρνης ἐπαγγελλόμενος παρῇσι (nor dainty desire,
proclaimed on the cheeks of a harlot); the same occur also in _Clement
of Alexandria_, loco citato ch. 10. Finally yet another quotation, from
_Martial_ (XI. 59.), should come in here; he says to a pathic:
At tibi nil faciam: sed lota mentula laeva
λειχάζειν cupidae dicet avaritiae,
(But to _you_ I will do no harm; nay! rather shall my member, when
your left hand has done its work and been washed, say to your grasping
avarice,—now lick, fellate, me). This passage has been misunderstood by
most of the commentators, because they chose to read _lana_ (woollen
cloth) for _laeva_ (the left hand), or else thought to find here a
reference to manustupration (masturbation with the hand). But really
it means nothing more than that the poet declares he will resort to
_irrumation_, after his mentula (member) has been washed with the left
hand, [the Latin cannot mean this; _lotā_ is ablative case, and must
be taken with _laevā_. _Transl._],—a usage to which we shall come back
again subsequently; but which is at once clearly authenticated by a
fragment of _Lucilius_, where we read:
Laeva lacrimas mutoni absterget amica.
(With the left hand his mistress wipes the tears from his penis).
[97] _Galen_, Isagoge ch. 18. (edit. Kühn Vol. XIV. 779).
[98] _Galen_, loco citato ch. 13. pp. 657, 758.
[99] _Plato_, Phaedo p. 81 A., οἱ ἀφικομένη ὑπάρχει αὐτῇ εὐδαίμονι
εἶναι, πλάνης καὶ ἀγνοιας καὶ φόβων καὶ _ἀγρίων ἐρώτων_ καὶ τῶν ἄλλων
κακῶν τῶν ἀνθρωπείων ἀπηλλαγμένῃ. (So having come there, the soul is
in a state of assured happiness being free of error and ignorance and
fear, and _fierce passions_ and the other ills of mankind).
[100] _Plutarch_, De solert. anim. p. 972 D., _Ἔρωτες_ δὲ πολλῶν οἱ μὲν
ἄγριοι καὶ περιμανεῖς γεγόνασιν, οἱ δὲ ἔχοντες οὐκ ἀπάνθρωπον ὡραϊσμόν.
(But for the passions of many, some are naturally fierce and frantic,
but there are others again that show no anti-social effeminacy). The
_Etymologicum Magnum_ says: ἄγριοι οἱ παιδεράσται, ἤτοι _ὅτι ἄγριόν
ἐστι τὸ πάθος_ ἡ παιδεραστία. (wild,—means the paederasts, that is,
because the _passion of paederastia is a wild one_). Perhaps too the
phrase of Theocritus is referable to the same: ἄγριον, ἄγριον ἕλκος
ἔχει κατὰ μηρὸν Ἄδωνις (a savage, savage wound has Adonis in the thigh).
[101] In _Hesychius_ occurs also the form ἀγριοψωρία (malignant
itch). Whether the latter is connected with our subject, technical
investigations must inform us. The passing over of Mentagra into Psora
(Itch) points that way.
[102] Willian, “Die Hautkrankheiten” (Skin-Diseases), transl. by F.
Friese, Breslau 1794. 4to., Vol. 1. pp. 29 and 32.
[103] _Paulus Aegineta_, De re Med. bk. IV. ch. 3., ἀγρίους δὲ
καλοῦσι λειχήνας τοὺς ὑπὸ τῶν μετρίως ξηραινόντων οὐδὲν ὀνιναμένους.
ὑπὸ δὲ τῶν σφοδρῶς παροξύνοντας. (now they call _malignant lichens_
those which get no benefit from the milder siccatives, and are actually
aggravated by the more violent).
[104] _Oribasius_, De morb. curat., edit. Eunap. bk. III. ch.
59., in Steph. collect. p. 637., Ergo quibus nihil affertur auxilii
ab iis medicamentis quae mediocriter siccant et exacerbantur ab iis
quae siccant vehementer, eas λειχῆνας ἄγριους vocant. (Accordingly such
_lichens_ as are in no way benefited by remedies that are moderate
siccatives, and are aggravated by those that are violent ones, these
they call λειχῆνας ἀγρίους (malignant lichens)).
[105] _Jöhrens_, in his Dissertation already cited speaks
thus on the subject (p. 47): “De feminis, cum suavia maritorum evitare
nequiverint, quomodo ab ista infectione liberae evaserint, maius
restat dubium: nos opinamur, cum viri barbam saepius radi soliti
fuerint, ea propter patentibus a novacula poris virulentum illud
fermentum aut incentivum toxicum facilis sese insinuare et characterem
suum imprimere; imberbes contra feminas, glabritie cutis resistente
_porisque minus patulis_, sospitari potuisse.” (In the case of women,
when they have been unable to avoid the caresses of husbands, it
remains very doubtful how they have got off free from this infection.
Our own opinion is that as men have always been accustomed to have the
beard shaved frequently, for this reason the pores being opened more
widely by the action of the razor, that virulent ferment and active
poison creeps in more easily and produces its characteristic effect. On
the other hand women being beardless, the baldness of the skin offering
an obstacle and the _pores being less open_, have been able to escape).
[106] However this did happen in isolated cases, as is shown
by the example of Philaenis, who indeed was a Tribad properly, in
_Martial_, bk. VII. Epigr. 67.,
Post haec omnia cum libidinatur,
Non fellat, putat hoc parum virile.
Sed plane medias vorat puellas.
Di mentem tibi dent tuam, Philaeni,
Cunnum lingere quae putas virile.
(After all these indulgences when she still feels lustful, she does not
_fellate_, this she deems unmanly; she just mouths girls’ middles. The
gods give you your desire, Philaenis, you who think it a _manly_ vice
to act the cunnilingue). Comp. bk. IV. Epigr. 41. But it was always a
very exceptional thing to find this vice practised among women; in fact
_Juvenal_, Sat. II. 47-49., denies it altogether:
Non erit ullum
Exemplum in nostro tam detestabile sexu,
Taedia non lambit Cluviam, nec Flora Catullam.
(No such detestable example is to be found in our sex,—Taedia does not
lick Cluvia, nor Flora Catulla).
[107] It is a surprising circumstance that the words _basium_,
_basiare_, _basiator_ (kiss, to kiss, kisser) appear only to have
come into use by the Romans from the time of Catullus onwards, and
are found almost exclusively in Martial, Juvenal and the still later
Petronius, so coinciding with a period in which dissoluteness of morals
had reached the highest pitch among the Romans. Some would derive the
word _basium_ from βάζω, loqui, (to speak); so perhaps it may have been
used in a similar way to narrare (to tell) in _Martial_ (III. 84.) in
the sense of _cunnilingere_. Βάζω, βαίνω, βεινῶ and βινῶ (to speak,
to go, to have sexual intercourse) seem all to have one and the same
stem. The second of the two Epigrams of _Martial_ quoted in the text
reminds us almost involuntarily of the first Tarsica of Chrysostom.
Apparently _basium_ and _basiare_ always imply a _vicious kiss_, to
_kiss viciously_, in a general way. Hence _Martial_, XI. 62., Mediumque
mavult basiare quam summum, (And she had rather kiss his middle than
his head). _Petronius_, Sat., Ultime cinaedus supervenit,—extortis
nos clunibus cecidit, modo basiis olidissimis inquinavit. (Finally a
_cinaedus_ appeared,—he made at us with writhing buttocks, and anon
befouled us with most evil-smelling kisses).
[108] _Galen_, loco citato, mentions in particular the
physicians. _Crito_ and _Pamphilus_, who lived in the reign of
Domitian, and who accordingly were contemporaries of _Martial’s_, as
pre-eminently successful in the treatment of _mentagra_.
[109] Also _Hippocrates_, De aere aq. et loc. p. 549. Vol. I.
ed. Kühn, says: ἀλλὰ τὴν _ἡδονὴν κρατέειν_, διότι πολύμορφα γίνεται
τὰ ἐν τοῖς θηρίοις· περὶ μὲν οὖν _Αἰγυπτίων_ καὶ Λιβύων οὕτως ἔχειν
μοι δοκεῖ. (But that _love of pleasure_ gained the mastery, inasmuch
as the passions in beasts are of many forms; now with regard to the
_Egyptians_ and Libyans this seems to me to be the case).
[110] _Julian_, Caesares, in “Opera Omnia” Paris 1630. 4to.,
Pt. II. p. 9., Ἐπιστραφέντες δὲ πρὸς τὴν καθέδραν ὤφθησαν ὠτειλαὶ κατὰ
τὸν νῶτον μυρίαι, καυτῆρες τινὲς καὶ ξέσματα, καὶ πληγαὶ χαλεπαὶ καὶ
μώλωπες, ὑπὸ τῆς ἀκολασίας καὶ ὠμότητος, ψωραί τινες καὶ λειχῆνες, οἷον
ἐγκεκαυμέναι. (for translation see text).
[111] _Suetonius_, Vita Tiberii ch. 68.
[112] _Tacitus_, Annals bk. IV. ch. 57.
[113] _Galen_, De composit. medicament. secundum genera bk. V.
ch. 12. edit. Kühn Vol. XIII. p. 836.
[114] _Bertrandi_, “Abh. von den Geschwüren” (Treatise on
Ulcers) from the Italian. Erfurt 1790. 8vo. § 200.
[115] _Aëtius_, Tetrab. II. serm. 4. ch. 16., Quandoquidem
vero plurimi sunt qui illitionum usum aversantur, _maluntque adhibere
emplastra_, utpote quae neque per sudores obtortos defluant, neque
rarefacta etiam cutem circumtendant, annectam et horum aliquot
apparatus. (However, inasmuch as there are many who are opposed to the
use of salves, and prefer to apply plasters, on the ground that the
latter are not liable to run through sweatings that are superinduced
nor yet to liquify and spread on the skin, I will add some forms of
these plasters).
[116] _Plinius Valerianus_, De re medica bk. II. 56., Graeco
nomine lichenes appellatur, quod vulgo mentagram appellant, et est
vitium, quod per totam faciem solet serpere, oculis tantum immunibus;
descendit vero in collum et pectus ac manus, foedat cutem; eosque,
qui sic vexantur, osculari non convenit, quoniam contactus eorum
perniciosus fore perhibetur. (In Greek nomenclature the name _lichenes_
is given to what the common people call _mentagra_, and is a malady
that as a rule creeps over the whole face, the eyes alone being
unaffected. But it also goes down to the neck and breast and hands,
disfiguring the skin. It is not right for those so afflicted to kiss,
for their contact is said to be injurious.)—_Marcellus Empiricus_, De
med. liber ch. 19., Ad lichenem sive mentagram, quod vitium neglectum
solet per totam faciem et per totum corpus serpere et plures homines
inquinare. Nam Soranus medicus quondam ducentis hominibus hoc morbo
laborantibus curandis in Aquitania se locavit. (For _lichen_ or
_mentagra_, a malady which if neglected will creep over the whole face
and the whole body, and disfigures many men. Indeed Soranus a Physician
at one time sold his professional services in Aquitania to two hundred
patients suffering from this disease).
[117] _Marcellus Empiricus_, De medicam. liber ch. 19.,
Adversum _Elephantiasin, quod malum plerumque a facie auspicatur,
primumque oritur quasi lenticulis variis et inaequalibus, cute alba,
alibi tenui, plerisque locis dura et quasi scabida et ad postremum sic
increscit ut ossibus, caro adstricta, tumescentibus primum digitis
atque articulis indurescat_. Hic morbus peculiariter Aegyptiorum
populis notus est nec solum in vulgus extremum, sed etiam reges ipsos
frequenter irrepsit, unde adversus hoc malum solia ipsis in balneo
repleta humano sanguine parabantur. Mustelae igitur exustae cinis
et eiusdem belluae, id est elephantis sanguis immixtus et inlitus,
huiusmodi corporibus medetur. (_Against _elephantiasis_, which malady
is generally seen in the face, beginning first with a sort of scales of
various shape and different size, the skin being white, in some parts
thick, in others thin, in most places hard and with a sort of scab over
it; eventually the malady increases to such a degree that the flesh is
as it were drawn tight over the bones, the fingers and joints swelling
first, and becomes indurated._ This disease was particularly familiar
among the peoples of Egypt, and not merely did it affect the lowest
vulgar, but even frequently crept in amongst kings themselves, whence
it came that, to combat the evil, baths filled with human blood were
prepared for them in the bath-house. The ashes therefore of a burned
weasel and the blood of the corresponding beast, that is to say the
elephant, were mixed together and used as an ointment in the remedial
treatment of bodies so afflicted).—_Actuarius_, Meth. med. bk. VI. ch.
6. On diseases of the _Face_, reads: Ad affectus eminentes, _facieique
pruritus ac principum elephantiae_, (For the principal affections,
_itchings of the face and the beginnings of elephantiasis_). Again
_Aretaeus_, De sign. chron. bk. II. ch. 13. edit. Kühn p. 179., says:
τὰ πολλὰ μὲν ὅκως καὶ _ἀπὸ σκοπιῆς τοῦ προσώπου ἀρχόμενον_ τηλεφανὲς
πῦρ κακόν, (Most oftentimes resembling a far-seen bale-fire _beginning
from the watchtower, as it were, of the face_).
[118] Commentar. in Horatium. Antwerp 1608. Vol. II. p. 469.
[119] _Zachar. Platner_, De Morbo Compano ad verba Horatii bk.
I. Sat. V. v. LXII. prolusio (Dissertation on the Companian Disease
as mentioned by Horace). Leipzig 1732. 4to., also reprinted in his
Opuscula, Leipzig 1794. 4to. Vol. II. pp. 21-28. The author holds the
disease to have been a sort of warts, having a resemblance with those
observed in Syphilitic patients.—_Nebel_, E. L. W., De morbis veterum
obscuris (On some Obscure Diseases of the Ancients), Sect. I., Giessen
1794. 8vo. pp. 18-25. The author believes the Morbus Campanus to have
been identical with Sycosis or θύμιον (large wart), but to have had no
connection with the _Lues Venerea_ (Venereal Contagion).
[120] Noteworthy is the explanation of _Isidore_, Etymol. bk.
IV. ch. 9. 17., _Oscedo_ est, qua infantum ora exulcerantur, dicta
a languore oscitantium. (_Oscedo_ is a complaint whereby children’s
mouths become ulcerated, so called from the languor of those gaping);
the latter part is unintelligible. Were these _oscitantes_ (gapers)
possibly _fellators_? _Lucian_, Pseudolog. ch. 27. says of Timarchus,
ἀναπετάσας τὸ στόμα, καὶ ὡς ἔνι πλατύτατον κεχηνὼς, ἠνείχου τυφλούμενος
ὑπ’ αὐτοῦ τὴν γνάθον. (and with a gape as wide as is possible to make,
you were borne away, your jaw blocked by him).
[121] _Horace_, Odes III. 27. 11. _Ausonius_, Idyll. XI. 15.
[122] _Luxus_ in the sense of sexual excess occurs not
unfrequently in ancient writers, e. g. in _Tacitus_, Hist. IV. 14.,
_Suetonius_, Nero 29. _Capua luxurians_ is well known from the
history of Hannibal. It is worth noting that _Paracelsus_ gives the
name _luxus_ to Venereal disease; he says, De causis et origine luis
Gallicae, (Of the Causes and Origin of the French Contagion), bk. I.
ch. 5.: _Luxus_ autem nomen quod attinet, illud ab influentia, id
est, efficiente causa desumptum esse intelligendum est. Est autem
_luxus_ irritatio quaedam ac titillatus spermatis, ad perficiendum
actum venereum, a morbis in corpore latentibus causata, itaque Veneris
impressione a morbo in actu ipso facta, tum ex vulgari luxu fit
_luxus morbi_ seu _morbidus_. Proinde _luxus_ hic non naturalis sed
_Satyricus_ dicendus erit. (But _luxus_ the name that is applied to
it, this name must be understood as being taken from the influencing
circumstance or efficient cause. Now _luxus_ is a certain irritation or
tickling of the seed, leading to the performance of the Venereal act
and caused by diseases latent in the body, and so a strong motion of
love being made in consequence of the disease in the act itself, then
from the common expression _luxus_, is formed _luxus_ of the disease,
or morbid _luxus_. It follows this _luxus_ will have to be called not
natural, but _Satyric luxus_).
[123] Possibly a _double entendre_ lurks even in the _ad
pugnam venere_ (they came to the fight). _Festus_, under the word,
says: Osculana pugna in proverbio, quo significabatur victos vincere,
(An Osculan—otherwise Asculan,—fight a proverbial saying that signified
the vanquished being victorious). The Roman general Laevinus was beaten
by King Pyrrhus at Asculum, soon after at the same place the King was
himself beaten by Sulpicius.
[124] Ovid, De arte amandi bk. III. v. 778., Nunquam
Thebais Hectoreo nupta resedit equo, (Never did his Theban
bride—Andromaché,—sit on the Hectorean stallion). Comp. _Martial_, bk.
XI. Epigr. 105.
[125] It is worthy of note that _Rhazes_, Elchavi seu
Continens, Brescia 1486. fol., p. 276., mentions certain ulcers on
the verge, that come from _ascensio mulieris supra virum_ (the woman
getting on the man)!
[126] _Seneca_, Nat. Quaest. bk. I. ch. 16., also says of
Hostius, who had contrived magnifying mirrors for his use, in order
to see himself in all positions: Et quia non tam diligenter intueri
poterat, _cum compressus erat et caput merserat, inguinibusque
alienis obhaeserat_, opus sibi suum per imagines offerebat, (But
as he could not so accurately see, when he was shut in and had
plunged down his head, and was fast to another’s private parts,
under those circumstances he had his doings represented to him by
pictures).—_Catullus_, LXXXIII. 7.,
Nam nihil est quidquam sceleris quo prodeat ultra,
Non si _demisso_ se ipse voret _capite_.
(For there exists no further form of wickedness that he can resort
to,—not even if he devour himself _with down-pressed head_).
_Propertius_, bk. II. 15. 22., Mecum habuit positum lenta puella caput,
(A limber girl held her head down-pressed along with me).
[127] Equum, qui nunc aries appellatur, in muralibus machinis,
Epeum ad Troiam (sc. invenisse), (The horse, which now is called the
ram, among engines for attacking walls, Epeus invented at Troy), says
_Pliny_, Hist. Nat. bk. VII. ch. 57. (edit. Franz, Vol. III. p. 287.);
similarly _Pausanias_, bk. I. ch. 23., ἵππος δούρειος μηχάνημα εἰς
διάλυσιν τοῦ τείχους (a horse of wood an engine for the destruction
of the wall). Further ἵππος (horse) is used as a nickname for a lewd
man. The Scholiast on _Oribasius_, Collect. Med. bk. XXIV. ch. 8. in
_A. Mai_, Auct. Class. e vatican. codd. edit. Vol. IV. p. 30. mentions
ἵππος πύργος (horse tower), but in what sense we have not been able to
decide.
[128] _Mutilus_, κολοβὸς, κόλος, the special expression
for beasts that have lost one or both horns. Thus _mutilus aries_ (a
mutilated, hornless, ram) _Columella_ de R.R. VII. 3., _capella mutila_
(mutilated she-goat) VII. 6., _bos mutilus_ (mutilated ox) _Varro_, De
ling. Lat. VIII. ch. 26. (Heindorf).
[129] The Scholiast _Acro_ even in his time says on this
passage: Campanum in morbum. Aut oris foeditatem aut arrogantiam.
Dicuntur enim Campani foedi osse, arrogantes. Sic foeda accipiamus.
Aliter, Campani, qui et Osci dicebantur ore immundi. Unde etiam Oscenos
dicimus. (As to the Campanian disease, this is either foulness of
mouth, or arrogance. For the Campanians are said to be foul, arrogant.
So let us take it as foul. In another sense, the Campanians, who
were also called Oscans are filthy of mouth. For which reason we say
_Osceni_—obscene). _Lambinus_ expresses himself yet more distinctly:
Campani, qui antea Osci dicebantur, habiti sunt ore impuro atque
incesto; τοῦτ’ ἔστι τῷ στόματι αἰσχροποιοῦντες καὶ λεσβιάζοντες,
morbum igitur animi intellige, ut Od. I. 37. (The Campanians,
who were previously called Oscans, were considered of impure and
abominable mouth; that is to say as acting uncleanly with the mouth or
_Lesbianizing_; understand therefore a mental disease, as in Od. I.
37.). The Latin _Morbus_ is frequently so used.
[130] _Homer_, Iliad XI. 233.
(κἀκείνου)
Ἀτρείδης μὲν ἅμαρτε, παραὶ δέ οἱ ἐτράπετ’ ἔγχος·
αἰχμὴ δ’ ἐξεσύθη παρὰ νείατον ἀνθερεῶνα.
(Now him Atreides missed, and his spear was turned aside past him,
and the point sped rushing past the very edge of his chin). Similarly
_Diogenes_ according to Diogenes Laertius’ (VI. 53.) report parodied the
Homeric verse (Iliad X. 282): “No sleeper must drive a spear through
your back,” as he woke a handsome youth, who lay incautiously asleep.
[131] In _Festus_, under the word bigenera (hybrids), we read:
_Cicursus_ ex apro et scropha domestica, (_Cicursus_ from the wildboar
and the domestic sow). Comp. _Varro_, De L. L. bk. VII. p. 368. edit.
Sp.
[132] _Aristotle_, De Generatione Animalium, bk. IV. ch. 3.,
Παραπλήσιον τούτῳ καὶ τὸ νόσημα τὸ καλούμενον σατυρίασις· καὶ γὰρ ἐν
τούτῳ διὰ ῥεύματος ἢ πνεύματος ἀπέπτου πλῆθος εἰς τὰ μόρια τοῦ προσάπου
παρεμπεσόντος ἄλλου ζώου καὶ σατύρου φαίνεται τὸ πρόσωπον. (Akin to
this also is the disease known as Satyriasis; for in this complaint, in
consequence of the super-abundance of rheum or crude humour that has
become segregated to the regions of the face, the latter seems that of
a strange animal or a Satyr).
[133] Besides Acro, _Florus Christianus_ also, in his notes on
Aristophanes’ Wasps v. 1337., referred the morbus Campanus to
_fellation_, saying, Hac detestanda libidine iuxta Lesbios usi sunt
_etiam Campani_ sive Nolani, ut ex Ausonio et Horatio patet, quorum
testimonia non arcessam, quia hoc occupatum ab eruditioribus. Hoc
tantum dicam, aenigma illud, quod in Clodii Metelli uxorem iactum
putant: In triclinio Coa, in cubiculo Nola, respicere ad hanc Lesbiam
et Campanam foeditatem. (This hateful form of lust was practised by
the _Campanians_ or Nolans, as well as by the Lesbians, as is manifest
from what Ausonius and Horace say,—whose evidence however I will not
quote, this ground being already preoccupied by more learned writers.
This much only will I add, viz. the riddle that was directed against
the wife of Metellus Clodius: “On the banquet-couch a Coan, in the
bed-chamber a Nolan,” and which is thought to allude to this Lesbian
and Campanian abomination). The riddle is found in _Quintilian_,
Instit. Orat. VIII. 6.; but is differently explained in Forberg, loco
citato p. 283. He says: _Coam_ dici, quod voluerit in triclinio coire,
_Nolam_, quod noluerit in cubiculo, (that she was called a _Coan_,
because willing to have intercourse on the banquet-couch, a Nolan,
because unwilling to do so in the bed-chamber), that is to say, Clodia
would satisfy her lust only publicly, not in private.
[134] _Hier. Magius_, Bk. V. De sodomitica immanitate ad Leg. cum vir
nubit. 31. C. ad leg. Jul. De adulter.—_Wolfart_, Diss. de sodomia vera
et spuria in hermaphrod. Erfurt 1743.—_Bechmann_, De coitu damnato. Pt.
II, ch. 1.—_Schurig_, Gynaecology, § 2. ch. 7.
[135] _Plutarch_, Bruta animalia ratione uti, (That brutes employ
reason), ch. 15.
[136] Lucretius, De rerum natura, bk. V. 888.,
Ne forte ex homine et veterino semine equorum
Confieri credas Centauros posse, nec esse.
(Never suppose that the Centaurs _could_ be framed from man and
the bestial seed of horses, and _were_ not so framed). _Clement of
Alexandria_, Coh. p. 51. Aristonymus the Ephesian begat with a she-ass,
Fulvius Stella with a mare, the former a girl, the latter a boy.
_Plutarch_, Parall. ch. 26.
[137] Leviticus, Ch. XX, 15-19., “And if a man lie with a beast, he
shall surely be put to death: and ye shall slay the beast. And if a
woman approach unto any beast, and lie down thereto, thou shalt kill
the woman, and the beast: they shall surely be put to death.” Comp.
_Philo_, De specialibus legibus,—Works, edit. Mangey, Vol. II. p. 307.
[138] _Plutarch_, Bruta animalia ratione uti, (That brutes employ
Reason), ch. X., ὁ Μενδήσιος ἐν Αἰγύπτῳ τράγος λέγεται πολλαῖς καὶ
καλαῖς συνειργνυμένος γυναιξὶν οὐκ εἶναι μίγνυσθαι πρόθυμος· ἀλλὰ πρὸς
τὰς αἰγας ἐπτόηται μᾶλλον. (The Mendesian Goat in Egypt is said, though
shut up with many beautiful women, not to be eager to have intercourse
with them; but rather is he inflamed towards the she-goats). Yet this
did sometimes happen; _Herodotus_, Hist. bk. II. ch. 46., Καλεῖται δὲ
ὅ τε τράγος καὶ ὁ Πὰν Αἰγυπτιστὶ Μένδης· ἐγένετο δ’ ἐν τῷ νομῷ τούτῳ
ἐπ’ ἐμεῦ τοῦτο τὸ τέρας. γυναικὶ τράγος ἐμίσγετο ἀναφανδόν· τοῦτο ἐς
ἐπίδεξιν ἀνθρώπων ἀπίκετο. (Now the goat and Pan are called in Egyptian
Mendes; and there occurred in this district in my time the following
marvel,—a he-goat had intercourse with a woman openly; and this came
to be an example among men). Strabo. XVII. p. 802., Μένδης, ὅπου τὸν
Πᾶνα τιμῶσι, καὶ ζωὸν τράγον· οἱ τράγοι ἐνταῦθα γυναιξὶ μίγνυνται.
(Mendes, where they honour Pan, and a live goat; the he-goats there
have intercourse with women). In a fragment (from Pindar) there given,
we read:
ἔσχατον Νείλου κέρας αἰγιβάται
ὅθι τράγοι γυναιξὶ μίγνυνται.
(The furthest mouth of the Nile, where bucking he-goats conjoin with
women). The Museum Herculanense actually preserves representations
of the thing on Monuments. _Plutarch_, De solertia animalium (Of the
Intelligence of Animals), ch. 49., relates a similar case even with
crocodiles, which was said to have happened at Antaeopolis.
[139] _Boettiger_, “Sabina oder Morgenscenen in Putzzimmer einer
Römerin,” (Sabina, or Morning Scenes at the Toilette of a Roman Lady),
Bk. II. p. 454.
[140] _Pliny_, Hist. Nat. Bk. XXXIX. ch. 4., Anguis Aesculapius
Epidauro Romam advectus est, vulgoque pascitur et in domibus. (The
snake of Aesculapius was introduced from Epidaurus to Rome, and is very
commonly kept there, even in houses). _Martial_, bk. VII. Epigr. 86.,
Si gelidum collo nectit Gracilla draconem. (If Gracilla twines a clammy
snake round her neck). Comp. _Lucian_, Alexander, Works, Vol. IV. p.
259. _Philostratus_, Heroic. Bk. VIII. ch. 1.
[141] Suetonius, Vita Augusti, ch. 94.