Part 19

[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.