Part 18

_Pathics_, signal of invitation employed by, 143, condition at Athens, 120, kept in the Roman brothels, 124, had to pay Prostitution-tax, 126, 231, characteristics, 169, dress, 172, allow the hair of the head to grow long, 173, depilate their persons, II. 191, resemble women, 189, seed-ducts in their case go to the anus, 235, bear children, 235, diseases of, 126, pale complexion, 143, foul breath, 142, suffer from affection of the mouth, 134, 142, ulcers on posteriors, 127, hæmorrhoids, 130.

_Penis_, artificial, 161, 198.

_Phallus-worship_, 40, in Egypt, 40, Greece, 41, India, 33, Syria, 49.

_Philoctetes_ is Onanist, 155, Pathic, 152.

_Phlyctaenae_ (blisters) on the skin in diseases of the Uterus, II. 153.

_Phoeniceus Morbus_, II. 54.

_Phoenician women_ give themselves up an offering in honour of Venus, 21.

_Physicians_ have few opportunities of observing diseases of the Genitals, II. 225, inexperienced “in re venerea” (in Venereal subjects), II. 237, lewd-minded, II. 235, Physicians from Egypt cure the Mentagra (Tetter of the Chin) at Rome, II. 91.

_Piles_ (hæmorrhoids), II. 310, among Pathics, 130, common in time of Martial and Juvenal, 133.

_Polyandry_, II. 120.

_Polygamy_, II. 120.

_Prepuce_, ulcers, II. 293, rhagades (chapped sores), II. 293, thymus (warty excrescence), II. 311.

_Priapism_, II. 136.

_Priapus_, 43, lover of gardens, 47, II. 215, made of fig-wood, 195, red, II. 57, used to rupture the hymen, 24, 26, 51, possesses fructifying virtues, 26, sufferers from complaints of the genitals pray to him, 50.

_Priests_ undertake the deflowering of virgins, 47.

_Prophylactics_ against Bubo, II. 307, against Gonorrhœa, II. 307.

_Propotides_ punished by Venus, 156.

_Prostitute-keepers_ (Whoremasters) at Athens, 72, under supervision of the Ædiles, 107, considered infamous, 98.

_Prostitutes’ fees_ fixed by the Agoranomi at Athens, 73, at Rome, 94.

_Prostitution-tax_ at Athens, 74, leased out by the Magistrate at Athens, 75, at Rome, 107, at Byzantium, 107, paid by Pathics, 107, 126, 231, by the Priests of Cybelé, 231.

_Prostitution-tax_, farmers of—at Athens, 75.

R.

_Rhagades_ (chapped sores) of the posteriors, 127, of the female genitals, II. 298, of the prepuce, II. 293.

_Rhinocolura_, Colony of II. 24.

_Rome_, Baths at, II. 220, Brothels, 88, Cult of Priapus, 43, Cult of Venus, 33, Inns, 98, Isis-worship, 103, Mania for kissing, II. 88, Mentagra (Tetter of the Chin), II. 71, Paederastia, 123, Prostitution-tax, 107.

_Roseola_ in gonorrhœal patients, II. 143.

S.

_Satyriasis_, II. 255, common in Crete, 127.

_Scabies_ (Itch), II. 69, II. 162.

_Scythians_, νοῦσος θήλεια (feminine disease) of the, 144, men-women, 240.

_Shamefacedness_ of patients, II. 235.

_Skin_, reaction of the—in affections of the genital organs, II. 141, II. 153, II. 159.

_Skin-diseases_, infectious in Venereal disease, II. 165.

_Smell_, foul—from the mouth of Pathics, 142, of Fellators, II. 30.

_Snakes_ used for vicious purposes, II. 113.

_Sneeze_ betrays the Cinaedus, 171.

_Sodomy_, II. 110, with he-goats, II. 113, with asses, II. 114, with snakes, II. 113.

_Suicide_ due to ulcers of genital organs, II. 42, to ulcers of the neck, II. 40.

_Sycosis_ of the Chin, II. 81.

_Syringe_, Matrix or Injecting, II. 300.

T.

_Tarsus_, frequency of paederastia there, 139.

_Testicles_, inflammation of, II. 282, ulcers, II. 285, induration, II. 285.

_Tetter_ of the chin (Mentagra), II. 71, subject to epidemic influence, II. 100, changes into Lepra and Psora, II. 72.

_Throat, Ulcers of the_—among fellators, II. 14, II. 34.

_Thymus_ (warty excrescence) on the genital organs, II. 311.

_Tiberius_, sickness of, II. 92.

_Tongue_, Paralysis of the—due to the practices of Cunnilingue, II. 66.

_Tribads_, artificial, 161.

_Typhus_, influence on Venereal disease, II. 182.

U.

_Ulcers_, Egyptian, II. 35, a result of vengeance of the Dea Syra, II. 37, on the tibia common at Athens, II. 38, origin, II. 242, general treatment, II. 239.

_Ulcers of the Genitals_, II. 139, II. 275, offspring of evil humours, II. 242, readily change to _caries_, II. 139, II. 177, worms in them, II. 141, common under putrid epidemic conditions, II. 168, treated with knife, II. 176, by actual cautery, II. 176, of women—are feared by men, II. 162, lead to suicide, II. 176.

_Ulcers of the Throat_ in case of Fellators, II. 14, II. 34, lead to suicide, II. 42.

_Urethra_, ulcers of the, II. 171, II. 177, caruncles, II. 279, strictures, II. 279.

V.

_Vaginal blood_, unclean, II. 320, mucus, II. 121.

_Varices_ (dilated veins) cause impotency, 242.

_Venereal disease_, names, II. 249, changes into Leprosy, II. 140, into Elephantiasis, II. 149, relation to Leprosy, II. 150, to Typhus, II. 182, cured without professional aid, II. 148, II. 238, of the mucous membranes and bones not common in Southern countries, II. 250.

_Venus_, calva (bald), 33, Cult of, 13, in Asia, 16, Babylon, 17, Greece, 27, Italy, 33.

_Virgins_ give themselves up an offering in honour of Venus in Armenia, 18, at Babylon, 18, Carthage, 20, in Cyprus, 22, Locris, 22, Lydia, 20, Palestine, 66, Phœnicia, 20, in honour of Zeus in Egypt, 40, reason of custom, 22.

W.

_Whoremasters_ at Athens, 72, under supervision of the Ædiles, 107, considered infamous, 98.

_Women_, allow paederastia to be practised with them, 139, seldom suffer from Mentagra (Tetter of the chin), II. 84, or Elephantiasis, II. 153, or Venereal disease, II. 153.

_Worms_ in ulcers, II. 137.

Z.

_Zeus_, the Egyptians give up their daughters as an offering in his honour, 41.

Finished Printing Five Hundred Copies of this Book in two Vols. August MDCCCXCVIII at Nymeguen, Holland, at the Printing-House of G. J. Thieme, Oriental Printer, for Charles Carrington of Paris.

FOOTNOTES:

[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_.