{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_57284/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_57284","id":"gutenberg_57284","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/57284","summary":null,"tags":["Category: Mythology, Legends & Folklore","Category: Sexuality & Erotica","Erotic literature","Sex customs -- Greece","Sex customs -- Rome"],"text":"Produced by Turgut Dincer, Barry Abrahamsen, and the Online\nDistributed Proofreading Team at http://www.pgdp.net (This\nfile was produced from images generously made available\nby The Internet Archive)\n\n\n\n\n\n\n\n\n\n                                 MANUAL\n\n                                   OF\n\n                          Classical Erotology\n\n                          (De figuris Veneris)\n\n                                   BY\n                          FRED. CHAS. FORBERG\n\n                                -------\n\n                        LITERAL ENGLISH VERSION.\n\n\n                       [Illustration: Decoration]\n\n\n\n\n                               MANCHESTER\n                           One Hundred Copies\n                     PRIVATELY PRINTED FOR VISCOUNT\n                   JULIAN SMITHSON M. A., AND FRIENDS\n                                  1884\n\n\n------------------------------------------------------------------------\n\n\n\n\n                                  NOTE\n\n\nOne Hundred Copies only of this volume have been printed (all on the\nsame paper and the type distributed) for Viscount Julian Smithson M. A.,\nthe Translator, and his Friends. None of these Copies are for Sale.\n\n\n------------------------------------------------------------------------\n\n\n\n\n                                Foreword\n\n\nIt is perhaps well to state at once that the \u201cManual of Classical\nErotology\u201d is intended only for Students of the Classics, Lawyers,\nPsychologists and Medical Men. Those persons, we think, who may peruse\nit as a means of awakening voluptuous sensations will be severely\ndisappointed. Never did a work more serious issue from the press. Here\nwe have no curious erotic story born of a diseased mind, but a cold,\nrelentless analysis of those human passions which it is ever the object\nof Science to wrestle with and overthrow.\n\nAs a basis also for the correct interpretation of the drama of the\nancient world, Forberg\u2019s studies are most valuable. Apart from that\nextraordinary book, Rosenbaum\u2019s _History of the Esoteric Habits, Beliefs\nand Customs of Antiquity_, we know of no other compilation which casts\nso intense a search-light upon those Crimes, Follies and Perversions of\nthe \u201cSixth Sense\u201d which transformed the olden glory of Greece and Rome\ninto a by-word and a reproach amongst the nations.\n\nThe present English translation now offered to Scholars is entirely new\nand strictly exact. No liberties have been taken with the text. It was\nfelt that any attempt to add more colour, or to increase the\neffect,\u2014involving a departure from the lines of stern simplicity laid\ndown by Forberg,\u2014would have detracted from the scientific value and\ncharacter of the work.\n\nThe late Isidore Liseux issued in 1882 a French version with Latin text\n_imprim\u00e9 \u00e0 cent exemplaires_ \u201cfor himself and friends.\u201d This work is now\nvery seldom to be met with because the whole edition was privately\nsubscribed by Scholars and Bibliophiles before its appearance. The\nthieving copyists went of course immediately to work and some wretched\npenny-a-liner, utterly ignorant of both Latin and Greek, produced an\nEnglish transcript full of faults, based only on the French text.\n\nThere is no need to add that such a book as this is of no value to the\nStudent as a work of reference, for the faulty and forceless renderings\noften to be met with in Liseux\u2019 version are reproduced with charming\nexactness, while the absence of the original text makes it all the more\nperilous to accept the work as a guide. Having said this much concerning\nthe only two translations known to us, we proceed to give some account\nof good master Forberg and what is known of the inception and building\nup of his chef-d\u2019\u0153uvre.\n\nThe eminent Author of this book never became famous. His name is\nmentioned occasionally in connexion with the \u201cHermaphroditus\u201d of Antonio\nBeccadelli, known by the surname of Panormitanus, which he edited.\nBrunet, Charles Nodier, and the _Bibliographie des Ouvrages relatifs aux\nFemmes, \u00e0 l\u2019Amour et au Mariage_, speak of him in this connexion; while\na list of his works appears moreover in the _Index Locupletissimus\nLibrorum_ or _B\u00fccher-Lexicon_ (Bibliographical Lexicon) of Christian\nGottlob Kayser, Leipzig, 1834. But with the exception of the _Allgemeine\nDeutsche Biographie_, the publication of which was commenced in 1878 by\nthe Historical Commission of the Munich Academy, and which has devoted a\nshort notice to him, all Dictionaries and Collections whether of Ancient\nor of Modern Biography are mute with respect to him. The\n_Conversations-Lexicon_ and the vast Encyclopaedia of Ersch and Gruber\ndo not contain a single line about him, while Michaud, Didot, Bachelet\nand Dezobry, Bouillet, Vapereau, utterly ignore his existence. For all\nthat he well deserves a word or two.\n\nFriedrich Karl Forberg was born in the year 1770 at Meuselwitz, in the\nDuchy of Saxe-Altenburg, and died in 1848 at Hildburghausen. He was a\nphilosopher and a collaborator with Fichte, while he devoted a part of\nhis attention to religious exegesis: but above all he was a philologian,\nand a humanist,\u2014at once learned and inquisitive. He followed first the\ncareer of a University-teacher; _Privat-docent_ in 1792, Assistant\nProfessor in the Faculty of Philosophy at Jena (1793), he was installed\nin 1796 as Co-Rector at Saalfeld. His inaugural thesis: \u201cDissertatio\ninauguralis de aesthetica transcendentali\u201d, is dated 1792 (Jena, 8vo.);\nthis was followed by a \u201cTreatise on the Original Conditions and Formal\nLimitations of Free Will\u201d in German and an \u201cExtract from my Occasional\nWritings\u201d also in German (1795). From 1796 to 1800 he wrote extensively\nin defence of the teachings of Fichte in Journals, Reviews, particularly\nin the Philosophical Magazine of Schmidt, and in sundry publications\nemanating from Fichte himself. He published moreover: \u201cAnimadversiones\nin loca selecta Novi Testamenti\u201d (Saalfeld, 1798, 4to.), \u201can Apology for\nhis pretended Atheism\u201d, in German (Gotha, 1799, 8vo.). \u201cObligations of\nLearned Men\u201d, in German (Gotha, 1801, 8vo.), etc.\n\nThe second part of his life seems to have been devoted entirely to\nLiterature. In 1807 he was appointed as Conservator of the Aulic Library\nat Coburg, and having had enough of philosophy, he turned his whole\nattention to the study of Latin and Greek antiquity. Previously to this\nhis tastes had already been revealed by the publication of several\npretty editions of the minor Latin erotic poets; these form a collection\nof six or eight volumes in 16mo., with red margin-lines, and are now\nvery difficult to procure. The discovery he made in the Coburg library\nof a manuscript of the \u201cHermaphroditus\u201d of Panormitanus, offering\nimportant new readings and variants from the received text, suggested\nthe idea to him of producing a definitive edition of the work, with\ncopious commentaries.\n\nThe said \u201cHermaphroditus\u201d so called, \u201cbecause\u201d, says La Monnoye, \u201call\nthe filth in connection with both sexes forms the theme of the volume\u201d,\nis a collection of Latin Epigrams filled out with a patchwork of\nquotations from Virgil, Ovid and Martial, in which memory has a much\nlarger share than imagination, and which has never appeared to us to\npossess any great literary value. But the mishaps the book has had to\nencounter, its having been publicly burnt in manuscript in the market\nplaces of Bologna, Ferrara and Milan, the anathemas hurled against it by\nsome savants, and the favour with which it was received by others, who\nwere glad to awaken by its perusal old reminiscences, have given it a\nkind of reputation. The Abb\u00e9 Mercier de Saint-L\u00e9ger was the first to\npublish it in Paris, together with the works of four other poets of the\nsame sort: Ramusius de Rimini, Pacificus Maximus, Jovianus Pontanus, and\nJoannes Secundus[1]. But Forberg, whilst fully appreciating the work and\nparticularly the courage of the learned Frenchman, found much to find\nfault with; the Epigrams of Panormitanus were not numbered, which made\ncitations from them troublesome, a great number of readings were faulty,\nand, thanks to his manuscript, he could correct them; lastly, Mercier de\nSaint-L\u00e9ger had omitted to give any running commentary on his author, to\nexplain his text by means of notes and the comparison of parallel\npassages, whereas, according to Forberg a book of this character\nrequired notes by tens and hundreds, each verse, each hemistich, each\nword, offering matter for philosophical reflections and highly\ninteresting comparisons. He therefore took the book in hand and began to\ncollect with inquisitive care everything the Ancients had written upon\nthe delicate subjects treated in the \u201cHermaphroditus.\u201d\n\nBut having come to the end of his task, he found that his commentary\nwould drown the book, that hardly would he be able to get in a verse of\nit every two or three pages, all the remainder of the book being taken\nup by his notes, and that the result would be chaos. Dividing his work\ninto two parts, he left the smaller one in the shape of annotations,\nreduced to the merest indispensable explanations, to the\n\u201cHermaphroditus\u201d, while of the second and more copious harvest of his\nerudite researches he composed a special treatise, which he had printed\nas a supplement under the title, \u201cApophoreta\u201d, or \u201cSecond Course\u201d; this\ntreatise being in his eyes only a kind of dessert, following upon the\nsubstantial repast furnished by the Latin Poet of the XVIth. century.\nThe whole forms a volume much sought after by amateurs: \u201cAntonii\nPanormitae _Hermaphroditus;_ primus in Germania edidit et Aphoreta\nadjecit Frider. Carol. Forbergius. Coburgi, sumtibus Meuseliorum, 1824,\n8vo.\u201d[2].\n\nForberg, good, simple man, was mistaken, owing to his too great modesty;\nthe true feast, at once substantial, nourishing and savoury, is his own\nwork, the work which he elaborated from his own resources, from his\ninexhaustible memory and from his astonishing knowledge of the Greek and\nLatin authors down to their minutest details. On reprinting this\nexcellent work, which undoubtedly deserved to be translated, we have\ngiven it a new title, one that is much more suitable than the old, \u201cThe\nManual of Classical Erotology.\u201d In virtue of the charm, the abundance,\nthe variety of the citations, it is a priceless erotic Anthology; in\nvirtue of the methodical classification of the contents Forberg has\nadopted, it is a didactic work,\u2014a veritable Manual. He began with\ncollecting from the Greek and Latin writers the largest number possible\nof scattered notices, which might serve for points of comparison with\nthe Epigrams of Beccadelli; having possessed himself of a large\naccumulation of these, it occurred to him to set them out in order,\narranging them in conformity with the similarity of their contents,\ndeciding finally upon a division into eight chapters, corresponding with\nthe same number of special manifestations of the amorous fancy and its\ndepravities:\n\n                     I. \u2014Of Copulation.\n                    II. \u2014Of Pedication.\n                   III. \u2014Of Irrumation.\n                    IV. \u2014Of Masturbation.\n                     V. \u2014Of Cunnilingues.\n                    VI. \u2014Of Tribads.\n                   VII. \u2014Of Intercourse with Animals.\n                  VIII. \u2014Of Spintrian Postures.\n\nHe found that he had to make subdivisions in each class according to the\nnature of the subject, to note particularities, individualities; and the\ncontrast between this scientific apparatus, and the facetious matters\nsubjected to the rigorous laws of deduction and demonstration is not the\nleast amusing feature of the book. Probably no one but a German savant\ncould have conceived the idea of thus classifying by categories, groups,\ngenera, variations, species and sub-species all known forms of natural\nand unnatural lusts, according to the most trustworthy authors. But\nForberg pursued another aim besides. In the course of his researches he\nhad noticed how reticent the annotators and expounders generally are in\nclearing up matters which would seem to require it the most, some in\nconsequence of a false reserve, others for fear of appearing too\nknowing, and others again from ignorance; also how many mistakes and\ngross blunders they have fallen into, by reason of their not\nunderstanding the language of erotics and failing to grasp its infinite\nshades of meaning.\n\nIt is precisely on those obscure and difficult passages of the Ancient\npoets, on those expressions purposely chosen for their ambiguity, which\nhave been the torment of the critics and the puzzle of the most erudite\ncommentators, that our learned Humanist has concentrated his most\nconvincing observations.\n\nThe number of authors, Greek, Latin, French, German, English, Dutch,\nwhom he has laid under contribution in order to formulate his exact and\njudicious classifications, mounts up to a formidable total. There are to\nbe found in the _Manual of Erotology_ something like five hundred\npassages, culled from more than one hundred and fifty works, all\nclassified, explained, commented upon, and in most cases, enveloped in\ndarkness as they had been, made plain as light itself by the mere fact\nof juxtaposition. With Forberg for a guide no one need henceforth fear\nto go astray,\u2014to believe, for instance, like M. Leconte de Lisle, that\nthe woman of whom Horace says that she changes neither dress nor place,\n\u201c_peccatve superne_\u201d \u201chas not erred beyond measure\u201d; what a mistake!\u2014or\nwith M. Nisard to translate Suetonius expression, \u201c_illudere caput\nalicuius_\u201d \u201cto attempt some ones life\u201d[3]!\n\nForberg, a philosopher, has treated these delicate subjects like a\nphilosopher, namely, in a purely speculative manner, as a man quite\nabove and beyond terrestrial matters, and particularly so with respect\nto the lubricities which he has made it his task to examine so closely.\nHe declares he knows nothing of them personally, has never thought of\nmaking experimental investigations on them, but derives all his\nknowledge, from books. His candour is beyond suspicion. He has not\nescaped censure; but having a reply ready for every objection and\nauthorities to quote on every point, he found an answer to his\ndetractors ready made in the phrase of Justus Lipsius, who had been\nreproached with taking pleasure in the abominations of Petronius: \u201cThe\nwines you set upon the table excite the drunkard and leave the sober man\nperfectly calm; in the same way, these kinds of reading _may_ very\nlikely inflame an imagination already depraved, but they make no\nimpression upon a mind that is chaste and disciplined.\u201d\n\n\n\n\n                          FOOTNOTES - FORWARD\n\n\n-----\n\nFootnote 1:\n\n  _Quinque illustrium Poetarum, Antonii Panormitae; Ramusii Ariminensis;\n  Pacifici Maximi Asculani; Io. Joviani Pontani; Io. Secundi Hagiensis,\n  Lusus in Venerem, partim ex codicibus manuscriptis, nunc primum editi\n  Parisiis, prostat ad Pristrinum, in Vico suavi_, (_at Paris, at\n  Molini\u2019s, Rue Mignon_), 1791, 8vo.\n\nFootnote 2:\n\n  To certain copies are added some thirty engravings representing the\n  principal erotic postures; these engravings are taken from the\n  _Monuments de la Vie Priv\u00e9e des douze C\u00e9sars_, and from the _Monuments\n  du Culte Secret des Dames Romaines_, two works, now becoming every day\n  rarer.\n\nFootnote 3:\n\n  See below pp. ?? and ??? respectively.\n\n\n------------------------------------------------------------------------\n\n\n\n\n                                  THE\n\n                         Metamorphoses of Venus\n\nWE propose to pass in review the different metamorphoses of\nVenus,\u2014though truly not all of them. For how is it possible to specify\nthe thousand modes[4], the thousand forms of Love, on which the\ninventive satiety of pleasure ventures? But at any rate such as fall\ninto distinct and definite kinds admit of being easily and methodically\nclassified. Do not, inquisitive reader, hope for more than this. We are\nnot of those who seek after a petty personal glory by unveiling the\nresults of their own experience or by describing novel _tours de force_\nin the wrestling-school; we are not so much as raw recruits at this\ngame. Nor yet is it our intention to reveal things we have seen or heard\nin this connexion. If we _would_, we could not,\u2014to your satisfaction,\nfor books are our only authorities. We are solely and entirely bookmen,\nand scarce frequent our fellow creatures at all.\n\nThese trifles engaged our attention first as a mere pastime. We were led\nto them accidentally, as we roamed from subject to subject for\nPhilosophy, the garden we had hoped to set up our tent in for life, lies\ndesolate. How _can_ Philosophy flourish in times like ours, when almost\nevery new day sees new systems sprout forth, to die down again tomorrow;\nwhen there are as many philosophers as philosophies, when schools have\nceased to exist, when instead of groups only individuals are to be met\nwith? Our second motive was to provide some satisfaction, however\nlittle, to the claims of those readers who very often find themselves\ndisconcerted by the unconventional raciness of Ancient authors and their\nout-spoken witticisms, and justly complain of the prudish brevity or\nentire silence of the Commentators who leave their difficulties\nunexplained. Of course these latter wrote for the young; and no one can\nblame them under the circumstances for not having dwelt carefully and\ncuriously on shameful secrets.\n\nIf we have fallen into any mistakes, lay the fault, we beg, first on our\ninsufficient intellectual furniture, secondly on our ignorance as to the\nmore uncommon forms of lust, an ignorance prevalent in small towns, and\nlastly, if you please, put it down to the honest simplicity of our\nCoburg citizens\u2019 _members_.\n\nWe only follow others\u2019 example. We have predecessors in Astyanassa, who\naccording to Suidas[5] first wrote \u201cof Erotic Postures\u201d; and in\nPhilaenis of Samos[6], or rather, to deprive no one of his due,\nPolycrates, an Athenian sophist, who brought out under the name of an\nhonourable matron a book \u201cOn the various Postures of Love.\u201d Then there\nwas Elephantis[7] or Elephantin\u00e9, a Greek girl, whose licentious\nwritings Tiberius is said to have furnished his sleeping-room with; also\nPaxamus[8] who composed the _Dodecatechnon_ on lascivious postures; and\nSotades[9] of Maroneia, surnamed the Cinaedologue, from whose name a\nwhole class of literature, remarkable for its excessive lubricity, is\nknown as the Sotadic; and Sabellus, of whom Martial speaks: \u201cCopious\nverses, only too copious, on scandalous subjects you have read me, O\nSabellus, such as neither the maids of Didymus[10] know, nor yet the\nwanton treatises of Elephantis. Therein are new postures of Love that\nthe desperate fornicator tries, and what debauchees use, but never tell\nof,\u2014how grouped in a series five copulate at once, how a greater number\nstill can make a chain. It was hardly worth the pains to be erudite.\u201d\n\n                  *       *       *       *       *\n\nMoreover amongst our predecessors was the famous Pietro Aretino[11], a\nman of an almost divine genius, whom ill-natured report represents as\nhaving illustrated sixteen plates painted by Julio Romano and engraved\non copper by Marc-Antonio with verses indecent beyond all expression;\nLorenzo Veniero again[12], a Venetian nobleman, author of a little work\nin Italian, bearing the title _La Puttana Errante_ (The Wandering\nWhore), in which he has undertaken to specify no less than thirty-five\nmodes of loving. Lastly there was Nicolas Chorier, a French lawyer, who\nunder the name of Aloysia Sigaea, a young Spanish lady, has given us the\n_Satirae Sotadicae de arcanis Amoris et Veneris_ (Sotadic Satires on the\nSecret Rites of Love and Venus); though the book also appears under the\nname of Joannes Meursius with the title _Elegantiae Latini Sermonis_\n(Graces of Latin Prose). In this book you do not know which to admire\nmost, the style at once elegant, correct and careful, yet free from\npedantry, the wit equally gay and graceful, the brilliant sparks of\nLatin erudition that glitter everywhere, the rich and copious eloquence\ngraced as with jewels by polished and luminous words and phrases of a\npleasant antique flavour, or lastly the pre-eminent skill displayed in\nvarying with such manifold versatility one simple theme. The others we\nneed not mention further.\n\nOur predecessors, whether the more modern, or those of Antiquity whom we\nhave cited, and all whose works alas! envious time has robbed us of, did\nnot lack severe critics, nor yet studious readers. And our own treatise\nwill no doubt in its turn meet with both these classes. It is a man\u2019s\nbook; we have written it, fearless of censure, for men,\u2014not for such as\nare wont with growning brow \u201cto pitchfork nature out of doors\u201d, but\nrather for such as have once for all dared to live their lives, who\nneither wish to lurk in darkness nor yet to defy the open day with\neffrontery, in one word for those who think that in Love as in all else\nthe golden mean is the course to choose. Let others go their way, and\narrogate to themselves the title of sages!\n\n                  *       *       *       *       *\n\nTHE work of Venus may be accomplished with or without the help of the\n_mentula_ (virile member). If with the mentula, the friction of this\norgan, in which friction the whole pleasure consists, can be effected\neither in the _vulva_ (female organ), in the _anus_ (arse-hole), in the\nmouth, by the hand or in any cavity of the body. If without the mentula,\nthe vulva may be worked either with the tongue, with the clitoris, or\nwith any object resembling the virile organ.\n\n\n\n\n                 FOOTNOTES - THE Metamorphoses Of Venus\n\n\n-----\n\nFootnote 4:\n\n  Ovid, _Art of Love_, I., 435, 36: \u201cTo fully expose the ungodly wiles\n  of harlots, ten mouths, and as many tongues to boot would not\n  suffice.\u201d\n\n  Aloysia Sigaea: \u201cThe body in sacrificing to Venus can take as many\n  postures as there are ways in which it can bend and curve. It is\n  equally impossible to enumerate all these, as it is to say which is\n  best fitted to give pleasure. Each acts in this respect according to\n  his own caprice, according to place, time, and so on, choosing the one\n  he prefers. Love is not identical for each and all.\u201d (Dialogue VI.)\n\nFootnote 5:\n\n  Suidas under _Astyanassa_: \u201cAstyanassa, maid of Helen the wife of\n  Menelaus, who was the first to invent the different positions in the\n  act of love. She wrote \u201cOf Erotic Postures\u201d; and was followed and\n  imitated by Philaenis and Elephantine, who carried further the series\n  of suchlike obscenities.\u201d\n\nFootnote 6:\n\n  _Priapeia_, LXIII: \u201cTo her a certain girl (I very nearly gave her\n  name) is wont to come with her paramour; and if she fails to discover\n  as many postures as Philaenis describes, she goes away again still\n  itching with desire.\u201d\n\n  Philaenis has found a champion of her good name in Aeschrion, who\n  wrote an epitaph for her that is still extant in _Athenaeus_, bk.\n  VIII. ch. 13: The last lines read: \u201cI was not lustful for men nor a\n  gad-about; but Polycrates, by race an Athenian, a mill clapper of\n  talk, a foul-tongued sophist, wrote\u2014what he wrote; I know nought of it\n  all.\u201d\n\n  Her works were familiar to Timarchus in Lucian (_Apophras_, p.\n  158,\u2014vol. VII., of Works of Lucian, edit. J. P. Schmid): \u201cTell me\n  where you find these words and expressions,\u2014in what books? is it in\n  the volumes of Philaenis, that are always in your hands?\u201d\n\nFootnote 7:\n\n  Suetonius, _Tiberius_, ch. 43: \u201cHe decorated his various and variously\n  arranged sleeping-chambers with pictures and bas-reliefs of the most\n  licentious character, and furnished them with the works of Philaenis,\n  that no one in performing should want a model of the posture\n  required.\u201d\n\n  _Priapeia_, III: \u201cTaking pictures from the licentious treatises of\n  Elephantis, Lalag\u00e9 presents them an offering to the stiff-standing\n  god, and begs you prove if she performs agreeably to the pictured\n  postures.\u201d\n\n  It would seem then that artists depicted the postures described by\n  Elephantis, she herself possibly setting the example. Paintings of the\n  sort Lalag\u00e9 dedicates to Priapus, and asks her lover to have her and\n  see if she is a docile pupil in faithfully imitating all the modes of\n  connection depicted in them. No doubt such representations of\n  licentious postures, taken from the works of Elephantis or Philaenis\n  or elsewhere stimulated the ingenuity of Artists to work out in\n  emulation these enticing _motifs_ to the highest degree of finish.\n  _Ovid_ alludes to such works of art in his _Art of Love_, II., 680:\n  \u201cThey unite in Love in a thousand postures; no picture could suggest\n  any fresh ones ...\u201d; as also the author of an ancient Epigram quoted\n  by _Joseph Scaliger_ in his Commentary on the _Priapeia_, III.; \u201cAnd\n  when she has thrown herself into every posture in imitation of the\n  seductive pictures, she may go: but let the picture be left hanging\n  over my bed.\u201d Nothing was commoner with the Romans than to decorate\n  the wall and partitions of rooms with licentious paintings, as may be\n  gathered from Propertius II., vi, 27 sqq.: \u201cThe hand that first\n  painted filthy pictures, and exposed foul sights in an honest home,\n  corrupted the pure eyes of young maids, and chose to make them\n  accomplices of his own lubricity. In old days our walls were not\n  daubed with fancies of this vile sort, when never a partition was\n  adorned with a vicious subject.\u201d\n\nFootnote 8:\n\n  _Suidas_: \u201cPaxamus wrote the _Dodecatechnon_; the subject is the\n  obscene postures.\u201d But I think he has no good reason to connect with\n  this the epithet _Dodecamechanos_ given to a certain Cyren\u00e9. The said\n  wanton damsel seems to have practised rather than described the twelve\n  postures of Venus. _Suidas_ under _Dodecamechanon_: \u201cThere was a\n  famous _hetaera_, Cyren\u00e9 by name, further known as _Dodecamechanos_,\n  because she practised twelve different postures in making love.\u201d\n\n  _Aristophanes_ says in the _Frogs_, 1361-63: \u201cDo you dare to criticize\n  my songs, you that modulate your cadences on the twelve-fold postures\n  of Cyren\u00e9?\u201d Her name occurs also in the _Thesmophoriazusae_ (104), but\n  merely her name. (Our invariable rule is to quote from Burmann\u2019s\n  edition of Aristophanes.) I am doubtful as to whether Musaeus should\n  be counted among writers on the Erotic postures. Martial, XII., 97\n  recommends Instantius Rufus to read his (Musaeus\u2019) books, as being of\n  the most advanced lasciviousness, vying with those of the Sybarites in\n  obscenity and full of the most suggestive and spicy wit; warning him\n  at the same time to have his girl ready to hand, if he did not want\n  his hands to perform the wedding-march and consummate the marriage\n  without a woman at all.\n\nFootnote 9:\n\n  _Athenaeus_, XIV., 13: \u201cAlso the Ionic dialect has to show the poems\n  of Sotades and the \u201cIonic\u201d poems preceding his, those of Alexander the\n  Aetolian, and Pyres of Miletus, and Alexis, and others of the same\n  class. The last mentioned is known as the Cinaedologue. But in this\n  _genre_ the most eminent writer is Sotades, of Maroneia, as is stated\n  by Carystius of Pergamus in his work on Sotades, and by Apollonius,\n  Sotades\u2019 son, who also wrote a work on his father\u2019s poems. \u201cHis end\n  was a miserable one. Having assailed Ptolemy Philadelphus, king of\n  Egypt, with witticisms too independent for the sensitive ears of\n  princes, the king caused him to be enclosed in a leaden casket, and\n  thrown into the sea.\u201d\n\nFootnote 10:\n\n  Who were these \u201cmaids of Didymus.\u201d Nobody knows. Failing any more\n  plausible supposition, it may very well be conjectured that among the\n  four thousand works written according to Seneca (Letter LXXX.-VIII.)\n  by the Grammarian Didymus, there was one on the postures of lascivious\n  girls, worthy to be named side by side with the treatises of\n  Elephantis. Undoubtedly a man who devoted himself to such subtile\n  questions as whether Anacreon was more libertine than drunkard,\n  whether Sappho was a public woman or not, was quite likely to discuss\n  the Erotic postures.\n\nFootnote 11:\n\n  See _Bayle\u2019s_ Dictionary, article: _Pierre Ar\u00e9tin_; also Murr\u2019s\n  _Journal zur Kunstgeschichte_ (Year-Book of the History of Art), vol.\n  XIV., pp. 1-72.\n\nFootnote 12:\n\n  _Pierre Bayle_, in his Dictionary, under _Pierre Ar\u00e9tin_: \u201cThere is a\n  _Dialogue between Maddalena and Giulia_, entitled _La Puttana Errante_\n  (The wandering whore), in which are exhaustively treated _i diversi\n  congiungimenti_ (the different modes of intercourse), to the number of\n  thirty-five. Aretino, though the book has always been printed under\n  his name, disowns it, declaring it to be the work of one of his pupils\n  named Veniero.\u201d _Brunet_, Manual du Libraire (Book dealer\u2019s Handbook).\n  \u201cThe _Puttana errante_, a little book, very rare, quite worthy of\n  Aretino in view of the obscenities it contains, but which has been\n  erroneously attributed to him. Lorenzo Veniero, a Venetian nobleman,\n  is the real author. He published it to avenge himself on a Venetian\n  courtesan named Angela, whom he designates under the insulting name of\n  Zaffetta, that is to say, in the Venetian dialect, daughter of a\n  police-spy.\u201d\n\n  [_Bayle_, _Forberg_ and many other writers have confused the _Puttana\n  errante_, a poem by Lorenzo Veniero and a burlesque parody of the\n  Romances of chivalry, with the _Dialogue between Maddalena and\n  Giulia_, a prose work to which the Elzevirs gave the title properly\n  belonging to the poem. Neither one nor the other is the work of Pietro\n  Aretino. See note at end of vol. VI. of the _Dialogues du divin Pietro\n  Aretino_ (Dialogues of the divine Pietro Aretino), Paris, Liseux,\n  1879, 3 vols. 18\u00b0, and London, 1880, 3 vols. 18\u00b0. [Note of French\n  Translation of Forberg, _Manuel d\u2019Erotologie classique_, Paris,\n  Liseux, 1882.]]\n\n\n------------------------------------------------------------------------\n\n\n\n\n                               CHAPTER I\n\n                             OF COPULATION\n\n\nAND first of all let us consider what is accomplished by means of the\nmentula introduced into the vulva. This is, properly speaking, to effect\ncopulation; but there are various ways of doing it. As a matter of fact\ncopulation can be effected:\u2014the man face downwards with the woman on her\nback, the man on his back with the woman face down, the man on his back\nwith the woman turning her back to him; the man sitting with the woman\nturning her face towards him, sitting with the woman turning her back to\nhim; the man standing or kneeling with the woman turning her face\ntowards him, standing or kneeling with the woman turning her back to\nhim. Let us examine each of these methods separately.\n\nCoition with the man face down on the woman who lies on her back is the\nordinary method, and the most natural.\n\nAloysia Sigaea says:\n\n    \u201cFor my own part I like the usual custom and the ordinary method\n    best: the man should lie upon the woman, who is on her back, breast\n    to breast, stomach to stomach, pubis to pubis, piercing her tender\n    cleft with his rigid spear. Indeed what can be imagined sweeter than\n    for the woman to lie extended on her back, bearing the welcome\n    weight of her lovers\u2019 body, and exciting him to the tender\n    transports of a restless but delicious voluptuousness? What more\n    pleasant than to feast on her lovers\u2019 face, his kisses, his sighs,\n    and the fire of his wanton eyes? What better than to press the loved\n    one in her arms and so awake new fires of desire, to participate in\n    amorous sensations unblunted by any taint of age or infirmity? What\n    more favorable to the delight and enjoyment of both than such\n    lascivious movements given and received? What more opportune at the\n    instant of dying a voluptuous death than to recover again under the\n    revivifying vigour of burning kisses? He who plies Venus on the\n    reverse side, satisfies but one of his senses, he who does the same\n    face to face satisfied them all.\u201d (Dialogue VI.)\n\nOvid, the Master of Loves\u2019 Mysteries, invites pretty women to take this\nposture by preference:\n\n    \u201cSee you reckon up each of your charms, and take your posture\n    according to your beauty. One and the same mode does not become\n    every woman. You are especially attractive of face; then lie on your\n    back.\u201d (_Art of Love_, III., 771-773.)\n\nThis posture is by no means limited to one mode. The woman lying on her\nback, the rider may clasp her between his legs, or she may receive him\nbetween hers. Yet another position may be adopted, according as the\nwoman lie back with legs stretched wide apart or with the knees raised.\n\nIt is this position,\u2014lying on her back with legs wide apart, that\nCaviceo asks Olympia to assume for making Love:\n\n    \u201cI do not wish you\u201d, he says, \u201cto work your buttocks, or to respond\n    with corresponding movements to my efforts. Neither do I wish you to\n    lift your legs up, whether both at once, or one after the other,\n    when I have mounted you. What I do wish you to do is this: First\n    stretch your thighs as far apart, open them as wide as a woman well\n    can. Offer your vulva to the member which is going to pierce it, and\n    without altering this position, let _me_ complete the work.... Count\n    my thrusts one by one, and see you make no mistake in the total\u201d\n    (Aloysia Sigaea, Dialogue V.).\n\nWould you see a representation of this? Take the tale _F\u00e9licia ou mes\nfredaines_, part II., ch. xxv, and look at the plate facing the text.\n\nThe other position, in which the woman is lying with her knees raised,\nis the one which Callias makes Tullia take:\n\n    \u201cAfter I am lying upon your dear body\u201d, he says, \u201cpress me fast in\n    your arms, and hold me thus embraced. Draw your legs back as far as\n    you can, so that your pretty feet touch your buttocks, smooth as\n    marble\u201d (Aloysia Sigaea, Dialogue VI.).\n\nIf you would enter the woman lying on her back with her legs in the air,\nit may be done in yet another way than Tullia\u2019s mode, and one perhaps\nstill more delicious, by placing your mistress so that she rests her\nlegs crossed over the loins of her rider. A representation of this very\npleasant posture, which would rouse the numbed tool of a Hippolytus, is\nto be found in part IV. of the _F\u00e9licia_ mentioned above. There is\nanother similar plate in ch. xxi, not without charm. Doris, in the\nepigram of Sosipator, vol. I. of the _Analecta_ of Brunck (p. 584),\nseems also to have made a trial of this figure:\n\n    \u201cWhen I stretched Doris with the rosy buttocks on the bed, I felt\n    immortal in my youthful vigour; for she clipped me round the middle\n    with her strong legs, and unswervingly rode out the long-course of\n    Love.\u201d\n\nDoris did not bestride him; the expression, \u201cWhen I stretched\u201d shows\nthis; she was lying on her back, and with her feet lifted up clasped her\nrider.\n\nBut again the feet of the woman lying on her back may also be held up by\nothers. In this way Aloysio enjoyed Tullia with the help of Fabrizio, in\nthe VI. Dialogue of Aloysia Sigaea, where Tullia expresses herself as\nfollows:\n\n    \u201cAloysio and Fabrizio come running towards me. \u201cLift up your legs\u201d,\n    says Aloysio to me, threatening me with his cutlass. I lifted them\n    up. Then down he lies on my bosom, and plunges his cutlass in my\n    ever open wound. Fabrizio raised my two legs in the air, and\n    slipping a hand under each of my hams, moves my loins for me without\n    any trouble on my part. What a singular and pleasant mode of making\n    you move! I declared I was on fire, but before I could end my\n    sentence, the overflowing foam of Venus quenched the fire\u201d[13].\n\nSo too was it with feet in air, whether of her own accord or seconded by\nanother, that Leda gave herself, with her husband\u2019s consent, to the\ndoctors who had been called in, as Martial describes the scene:\n\n    \u201cTo her old spouse Leda had declared herself to be hysterical, and\n    complains she must needs be f...cked; yet with tears and groans\n    avers she will not buy health at such a price, and swears she had\n    rather die. The husband beseeches her to live, not to die in her\n    youth and beauty; and permits others to do what he cannot effect\n    himself. Straightway the doctors arrive, the matrons retire; and up\n    go the wife\u2019s legs in air; oh! medicine grave and stern!\u201d (XI., 72.)\n\nFace downwards to her the man may do the woman\u2019s business, while she is\nhalf reclining, either obliquely in bed, or on a chair, or lying\nsideways.\n\nThe latter position is recommended by Ovid to the woman with rounded\nthighs and faultless figure:\n\n    \u201cShe that has young rounded thigh and flawless bosom, should ever\n    lie reclined sideways on the couch\u201d[14] (_Art of Love_, II., v. 781,\n    782).\n\nCopulation face to face with the woman sitting obliquely is described by\nAloysia Sigaea with her usual elegance and vivacity:\n\n    \u201cCaviceo came on, blithe and joyous\u201d (it is Olympia speaking). \u201cHe\n    despoils me of my chemise, and his libertine hand touches my parts.\n    He tells me to sit down again as I was seated before, and places a\n    chair under either foot in a way that my legs were lifted high in\n    air, and the gate of my garden was wide open to the assaults I was\n    expecting. He then slides his right hand under my buttocks and draws\n    me a little closer to him. With his left he supported the weight of\n    his spear. Then he laid himself down on me ... put his battering-ram\n    to my gate, inserted the head of his member into the outermost\n    fissure, opening the lips of it with his fingers. But there he\n    stopped, and for awhile made no further attack. \u201cOctavia sweetest\u201d,\n    he says, \u201cclasp me tightly, raise your right thigh and rest it on my\n    side.\u201d\u2014\u201cI do not know what you want\u201d, I said. Hearing this he lifted\n    my thigh with his own hand, and guided it round his loin, as he\n    wished; finally he forced his arrow into the target of Venus. In the\n    beginning he pushes in with gentle blows, then quicker, and at last\n    with such force I could not doubt that I was in great danger. His\n    member was hard as horn, and he forced it in so cruelly, that I\n    cried out, \u201cYou will tear me to pieces.\u201d He stopped a moment from\n    his work. \u201cI implore you to be quiet, my dear\u201d, he said, \u201cit can\n    only be done this way; endure it without flinching.\u201d Again his hand\n    slid under my buttocks, drawing me nearer, for I had made a feint to\n    draw back, and without more delay plied me with such fast and\n    furious blows that I was near fainting away. With a violent effort\n    he forced his spear right in, and the point fixed itself in the\n    depths of the wound. I cry out.... Caviceo spirted out his venerean\n    exudation, and I felt irrigated by a burning rain.... Just as\n    Caviceo slackened, I experienced a sort of voluptuous itch as though\n    I were making water; involuntarily I draw my buttocks back a little,\n    and in an instant I felt with supreme pleasure something flowing\n    from me which tickled me deliciously. My eyes failed me, my breath\n    came thick, my face was on fire, and I felt my whole body melting.\n    \u201cAh! ah! ah! my Caviceo, I shall faint away\u201d, I cried; \u201chold my\n    soul\u2014it is escaping from my body\u201d (Dialogue V.).\n\nFinally the conjunction with the woman lying on her side, particularly\non her right side, is deemed by Ovid the most simple, calling for the\nleast effort:\n\n    \u201cA thousand modes of Love are there; the simplest and least\n    laborious of all is when the woman lies reclined on her right side\u201d\n    (_Art of Love_, III., 787, 88).\n\nAbove all this position is the most convenient for tall women:\n\n    \u201cLet her press the bed with her knees, with the neck slightly bowed,\n    she whose chief beauty is her long shapely flank\u201d (_Art of Love_,\n    III., v. 779, 80).\n\nIt seems that the Phyllis of Martial allowed herself to be done in that\nway:\n\n    \u201cTwo arrived in the morning, who wanted to lie with Phyllis, and\n    each was fain to be first to hold her naked body in his arms;\n    Phyllis promised to satisfy them both together, and she did it; one\n    lifted her leg, the other her tunic\u201d (X., 81).\n\nShe was lying on her side; the f... lifted her leg; the pederast her\ntunic.\n\nWe now come to the manner, in which the man lying on his back has\nconnection with the woman face downwards. The parts are interchanged;\nthe woman plays the rider and the man the horse. This figure was called\nthe horse of Hector.\n\nMartial says:\n\n    \u201cBehind the doors the Phrygian slaves would be masturbating, every\n    time Andromach\u00e9 mounted her Hector horse fashion\u201d (XI., 105).\n\nOvid, however, with much sagacity denies that this posture could have\npleased Andromach\u00e9; her figure was too tall, for this to have been\nagreeable or even possible for her. It is for little women, that it is\npleasant to be thus placed:\n\n    \u201cA little woman may very well get astride on her horse; but tall and\n    majestic as she was, the Theban bride never mounted the Hectorean\n    horse\u201d (_Art of Love_, III., v. 777, 778).\n\nIt is no business of ours to decide the question.\n\nAt any rate Sempronia takes this posture with Crisogono.\n\n    \u201cHe could wait no longer: \u201cAre you undressed\u201d, said Crisogono. \u201cNow,\n    my Sempronia, take the position, which gives me so much pleasure,\n    you know which.\u201d He stretches himself down on his back, she gets\n    upon him astride, with her face towards him, and with her own hand\n    guides his burning arrow between her thighs\u201d (Aloysia Sigaea, Dial.\n    VII).\n\nThis is the same attitude, which in Horace is imposed by the slave upon\nthe little harlot, who:\n\n    \u201c... naked in the light of the lantern, plied with wanton wiles and\n    moving buttocks the horse beneath her\u201d (Sat. II. vii, v. 50).\n\nAs to the matron spoken of v. 64 of the same satire as \u201cnever having\nsinned _above_\u201d, no doubt this posture did not suit her. Women have not\nall the same taste.\n\nEvidently, it was as little to the taste of the girl whom Xanthias in\nAristophanes\u2019 _Wasps_ (v. 499) asked to ride him; for she asks him\nindignantly, and playing on the double meaning of the word (Hippias and\n\u2014\u2014, a horse), if he was for re-establishing Hippias\u2019 tyranny: \u201cIrritated\nshe asked me if I wanted to revive the tyranny of Hippias.\u201d\n\nAgain in his _Lysistrata_ (v. 678) this master of wanton wit points to\nthe same thing, declaring the female sex to be very good at riding and\nfond of driving: \u201cWoman loves to get on horseback and to stick there.\u201d\n\nAristophanes mocks similarly those, of whom he says, in verse 60 of the\nsame play, that \u201cThey are aboard their barks.\u201d \u201cThey are mounted on\ntheir chargers.\u201d For \u2014\u2014 signifies both a ship and a horse. Plango in\nAsclepiades, Brunck\u2019s _Analecta_, vol. I., 217, affects the same figure.\n\n    \u201cWhen she in horsemanship vanquished the ardent Philaenis, whilst\n    her Hesperian coursers foamed under her reins.\u201d\n\nYet more expert in this kind of amorous riding than Philaenis herself,\nthis ardent votary of pleasure thanks Venus in this epigram, that she\nhas been able so to exhaust certain Hesperian gallants, whom she had\nmounted, that they had left her with wanton members all drooping, and\nfeeling no desire left in them. To bestride men was also the favourite\npastime of Lysidic\u00e9, who was never tired in the service of Venus, of\nwhom the following epigram of Asclepiades treats:\n\n    \u201cMany a horse has she ridden beneath her, yet never galled her thigh\n    with all her nimble movements.\u201d\n\nCourtesans consecrated to Venus a whip, a bit, a spur, in order to\nsignify, that with their clients they like best to pose themselves in\nthat way, and that they preferred riding themselves to being\nridden,\u2014nothing more.\n\nIt is the same when in Apuleius, Fotis satiated her Lucius with the\npleasures of the undulating Venus:\n\n    \u201cSaying this she leaped upon the couch and, seated upon me\n    backwards, plying her hips, vibrating her lithe spine lasciviously,\n    she satiated me with the delights of the undulating Venus, till both\n    of us exhausted, powerless and with useless limbs, sunk down,\n    exhaling our souls in mutual embraces\u201d (_Metamorph._, II., ch. II).\n\nThe next figure,\u2014the man lying supine and the woman turning her back to\nhim, is executed by Rangoni with Ottavia, under the direction of Tullia:\n\n    RANGONI: Look how stiff I stand! But I want to try the bliss in a\n    new way.\n\n    TULLIA: In a new way? No! I swear by my wanton soul you shall not.\n    You shall not take a new way.\n\n    RANGONI: It was a slip of the tongue; I meant to say a new posture.\n\n    TULLIA: And what sort of one? I have an idea ... what they call the\n    horse of Hector. Lie down on your back, Rangoni; let your puissant\n    spear stand firm to the enemy, who is to be pierced, Well done!\n\n    OTTAVIA: What must I do, Tullia?\n\n    TULLIA: Clip Rangoni between your thighs, mounting him a-straddle.\n    His cutlass as he lies should meet your sheath poised over it. Why!\n    you\u2019ve taken the position admirably. Excellent!\n\n    RANGONI: Oh! what a back, worthy of Venus! Oh! the ivory sides! Oh!\n    the inviting buttocks!\n\n    TULLIA: No naughty words! He who praises the buttocks, slanders the\n    vulva! You know better, Ottavia! Her greedy vulva has swallowed your\n    bristling member whole, Rangoni.\n\n    OTTAVIA: Quick, Rangoni, it is coming!... quick, quick, help me!\n\n    RANGONI: I am coming, Ottavia,\u2014I am come! Are you?\u2014Are you, darling!\n\n    TULLIA: How now? Are you so quickly done up, you two? (Aloysia\n    Sigaea, Dial. VI).\n\nThe pygiacic[15] mysteries, to which Eumolpus in Petronius (Satires, ch.\ncxl), invites a young girl, refer to the posture practised by the man\nlying on his back, with the woman upon him, her back turned towards him.\n\n    \u201cEumolpus did not hesitate to invite the young girl to the pygiacic\n    mysteries, but begged of her to seat herself upon the goodness known\n    to her (that being himself, to whose goodness the mother had\n    recommended her daughter), and ordered Corax to get on his stomach\n    under the bed on which he was, so that with his hands pressed\n    against the floor, he might assist with his movements those of his\n    master. Corax obeyed, beginning with slow undulations responding to\n    those of the young girl. When the crisis was approaching, Eumolpus\n    exhorted Corax with a loud voice to quicken up his movements. Thus\n    placed between his servant and his mistress, the old man took his\n    pleasure as in a swing.\u201d\n\nWould it be surprising, if in these posterior mysteries, Eumolpus\u2019\nmember had perchance gone wrong, and taken by mistake one orifice for\nthe other?\n\nYou will find this figure represented in a copper-plate engraving in the\nvery elegant book of d\u2019Hancarville, _Monuments du culte secret des dames\nromaines_, ch. xxv, and you will be glad to know the note, with which\nthe learned annotator accompanies the same.\n\n    \u201cThis attitude is to the taste of many men, and even the ladies find\n    an increase of pleasure in practising it. It is supposed, that\n    Priapus penetrates farther in, and that the fair one by her\n    movements procures for herself a more voluptuous delight, and a more\n    abundant libation.\u201d\n\nIs it possible for the man, conveniently, to manage the business while\nturning his back to the woman lying on her back? Experts must decide.\nAloysia Sigaea says with good common sense:\n\n    \u201cThere are many postures it is impossible to execute, even supposing\n    the joints and loins of the candidates for the sacred joys of Venus\n    more flexible than can be believed. By dint of pondering and\n    reflection more ideas occur to the fancy than it is practicable to\n    realize: Nothing is inconceivable to the longings of an unbridled\n    will; nothing difficult to a furious and unregulated imagination.\n    Love will find out a way; and an ardent fancy level mountains. Only\n    the body is unable to comply with everything the mind, good or bad,\n    suggests.\u201d\n\nIn another work of d\u2019Hancarville\u2019s, _Monuments de la vie priv\u00e9e des\ndouze C\u00e9sars_, plate XXVII., you find represented men seated and\ncopulating with women, who are facing them; plate XV., in the same book\npresents to your curiosity a man sitting and working a woman, who turns\nher back on him. Augustus is seated: he is attacking backwards, with\ntrue imperial audacity, Terentia[16], the wife of Maecenas, after\ndrawing her onto his lap; Maecenas is present, asleep\u2014asleep of course\nonly for the Emperor. You may see a similar posture in the _Contes et\nNouvelles en vers_ by Jean de la Fontaine: it is on the plate appended\nto the tale, called _Le Tableau_, p. 223, vol. II., Amsterdam, 1762.\n\nNothing is more frequent than conjunction whilst standing, the woman\nwith her back to the man; it is indeed very easy to do it that way in\nany place, as you have only to lift up the fair one\u2019s petticoats, and\nout with your weapon; it is, therefore, the best manner for those who\nhave to make instantaneous use of an opportunity, when it is important\nto be sharp about it, as may happen, when you take your pleasure in\nsecret. Thus Priapus complains of the wives and daughters of his\nneighbors, who came incessantly to him burning with ticklish desires.\n\n    \u201cCut off my genital member, which every night and all night long my\n    neighbours\u2019 wives and daughters, for ever and for ever in heat, more\n    wanton than sparrows in springtide, tire to death,\u2014or I shall\n    burst!...\u201d (_Priapeia_, XXV).\n\nI remember a medical man of our time, one of the most celebrated\nprofessors, (I had nearly uttered his name), who to emphasize this,\ncalled his daughter, and pointing to the blushing girl, while his\nhearers could not help smiling said: \u201cThis girl I fabricated standing.\u201d\nA representation of this position is to be found in the _Monuments de la\nvie priv\u00e9e de douze C\u00e9sars_, pl. XLVI., and another in the _Monuments du\nculte secrets des dames romaines_, pl. XIII.\n\nBut further, a man may join himself to a woman standing face to face by\nsupporting her in such a way, that her whole body is lifted up, her\nthighs resting on the man\u2019s hips, or else by lifting up the lower part\nof her body, whilst the upper part is resting on a couch. Will you feast\nyour eyes with a representation of this not ungraceful position? If so\nyou will not omit to look at plate XXIV of the _Monuments du culte\nsecret des dames romaines_, and plate XL of the _Monuments de la vie\npriv\u00e9e des douze C\u00e9sars_; Ovid, if I am not mistaken, had his eyes on\none or the other of these figures:\n\n    \u201cMilanion was supporting Atalanta\u2019s legs on his shoulders; if they\n    are fine legs this is how they should be held\u201d (_Art of Love_, III.,\n    vv. 775, 776). The former of these modes is no doubt that described\n    by Aloysia Sigaea, Past Mistress of these naughtinesses, and with a\n    vivacity, a grace, and elegance that leaves nothing to be desired:\n\n    \u201cLa Tour came forward instantly.... I had thrown myself on the foot\n    of the bed\u201d\u2014(Tullia is speaking)\u2014\u201cI was naked; his member was erect.\n    Without more ado he grasps in either hand one of my breasts, and\n    brandishing his hard and inflamed lance between my thighs, exclaims\n    \u201cLook Madam, how this weapon is darting at you, not to kill you, but\n    to give you the greatest possible pleasure. Pray, guide this blind\n    applicant into the dark recess, so that it may not miss its\n    destination; I will not remove my hands from where they are, I would\n    not deprive them of the bliss they enjoy.\u201d I do as he wishes, I\n    introduce myself the flaming dart into the burning centre; he feels\n    it, drives in, pushes home.... After one or two strokes I felt\n    myself melting away with incredible titillation, and my knees all\n    but gave way. \u201cStop\u201d, I cried\u2014\u201cstop my soul, it is escaping!\u201d \u201cI\n    know\u201d, he replied, laughing, \u201cfrom where. No doubt your soul wants\n    to escape through this lower orifice, of which I have possession;\n    but I keep it well stoppered.\u201d Whilst speaking he endeavoured, by\n    holding his breath, still further to increase the already enormous\n    size of his swollen member. \u201cI am going to thrust back your escaping\n    soul\u201d, he added, poking me more and more violently. His sword\n    pierced yet deeper into the quick. Redoubling his delicious blows,\n    he filled me with transports of pleasure,\u2014working so forcefully\n    that, albeit he could not get his whole body into me, he impregnated\n    me with all his passion, all his lascivious desires, his very\n    thoughts, his whole delirious soul by his voluptuous embraces. At\n    last feeling the approach of the ecstasy and the boiling over of the\n    liquid, he slips his hands under my buttocks, and lifts me up\n    bodily. I do my part; I twine my arms closely round his form, my\n    thighs and legs being at the same time inter-twisted and entangled\n    with his, so that I found myself suspended on his neck in the air,\n    lifted clean off the ground; I was thus hanging, as it were, fixed\n    on a peg. I had not the patience to wait for him, as he was going\n    on, and again I swooned with pleasure. In the most violent raptures\n    I could not help crying out\u2014\u201cI feel all ... I feel all the delights\n    of Juno lying with Jupiter. I am in heaven.\u201d At this moment La Tour,\n    pushed by Venus and Cupido to the acm\u00e9 of voluptuousness, poured a\n    plenteous flood of his well into the genial hold, burning like fire.\n    The creeper does not cling more closely round the walnut tree than I\n    hold fast to La Tour with my arms and legs\u201d (Dial. VI).\n\nAs to the last manner by means of which copulation may be achieved, the\nman standing with the woman half lifted up, Conrad practises it with\nslight modifications.\n\n    (TULLIA speaking): \u201cHe opened my thighs\u2014I do not dislike Conrad,\n    though I am not particularly partial to him. I neither consented,\n    nor refused. As to him, he fancied a novel posture, and not at all a\n    bad one. I was lying on my back; he raised my right thigh on his\n    shoulder, and in this position he transfixed me, while I was\n    awaiting the event, without greatly desiring it. He had at the same\n    time extended my left thigh along his right thigh. His tool plunged\n    into the root, he began to push and poke, quicker and quicker. What\n    need to say more? Picture the conclusion for yourself\u201d (Dial. VI).\n\nLast of all, a man can get into a woman turning her back to him after\nthe manner of the quadrupeds, who can have no connection with their\nfemales otherwise than by mounting upon them from behind[17]. Some\nauthorities have held that a woman conceives easier while on all fours.\nLucretius says:\n\n    \u201c... Women are said to conceive more readily when down after the\n    manner of beasts, as the organs can absorb the seed best so, when\n    the bosom is depressed and the loins lifted\u201d (_Of the Nature of\n    Things_, IV., vv. 1259-1262).\n\nAlso Aloysia Sigaea:\n\n    \u201cSome people pretend that the fashion to make love indicated by\n    Nature is that one where the woman offers herself for copulation\n    after the manner of the animals, bent down with the hips raised; the\n    virile ploughshare penetrates thus more conveniently into the female\n    furrow, and the seminal flow waters the field of love.... The\n    doctors, however, are against this posture; they say it is\n    incompatible with the conformation of the parts destined for\n    generation.\u201d (Dial. VI.)\n\nHowever this may be, it happens frequently, that women cannot be managed\nin any other way. Given an obese man and a woman likewise obese or with\nchild, how are they to do the thing otherwise? This is the reason why,\nso they say, Augustus having married Livia Drusilla, divorced wife of\nTiberius Nero and already six months gone in pregnancy, had connection\nwith her after the manner of animals. Plate VII of the _Monuments de la\nvie priv\u00e9e des douze C\u00e9sars_ will give you an idea of the posture\nassumed by both of them. But why should we not give you the annotations\nwhereby the learned editor has elucidated the plate? Here they are:\n\n    \u201cThis Drusilla was the famous Livia, the wife of Tiberius Nero, who\n    had been one of Anthony\u2019s friends. Augustus fell violently in love\n    with her, and Tiberius gave her up to him, although she was at the\n    time six months with child. A good many jokes were made about the\n    eagerness of the Emperor, and one day, while they were all at table,\n    and Livia was reclining by Augustus, one of those naked children,\n    whom matrons used to educate for their pleasures, going up to Livia\n    said: \u201cWhat are you doing here? yonder is your husband\u201d, pointing to\n    Nero, \u201cthere he is\u201d[18]. Soon afterwards Livia was confined, and the\n    Romans said openly, that lucky people get children three months\n    after being married, which passed into a proverb. One historian says\n    that Augustus was obliged to caress his wife \u201cafter the manner of\n    beasts\u201d on account of her pregnancy, and it was to this luxurious\n    attitude that the cameo of Apollonius, the celebrated gem-cutter of\n    the time of Augustus, makes allusion. True that the state in which\n    Livia was may have made this posture necessary: but it seems that it\n    was at all times to the taste of the Ancients, either because they\n    considered this attitude favorable for procreation, as Lucretius\n    maintains, or because they found it to be a refinement of\n    voluptuousness. The most extraordinary and least natural postures\n    have always appeared to rakes as enhancing the pleasure of the\n    conjunction. But it must be admitted that imagination still outruns\n    actual possibilities.\u201d\n\nA singular reason for the necessity of encountering a woman backwards is\ngiven by Aloysia Sigaea, with her usual sagacity:\n\n    \u201cFor pleasure, one likes a vulva which is not placed too far back,\n    so as to be entirely hidden by the thighs; it should not be more\n    than nine or ten inches from the navel. With the greater number of\n    girls the pubis goes so far down, that it may easily be taken as the\n    other way of pleasure. With such coition is difficult. Theodora\n    Aspilqueta could not be deflowered, till she placed herself prone on\n    her stomach, with her knees drawn up to her sides. Vainly had her\n    husband tried to manage her, while lying on her back, he only lost\n    his oil\u201d (Dialogue VII).\n\nOvid recommends this way with women who begin to be wrinkled:\n\n    \u201cLikewise you, whose stomach Lucina has marked with wrinkles, mount\n    from behind, like the flying Parthian with his steed\u201d (_Art of\n    Love_, III., v. 785, 86).\n\nThe same advice also seems to be given by him a little before:\n\n    \u201cLet them be seen from behind whose backs are sightly\u201d (v. 774).\n\nBut besides necessity, it is a fact that women are worked in this way\nout of mere caprice, variety offering the greatest pleasure. It is\nsimply for this reason that Tullia suffers Fabrizio to do her that way,\nin Aloysia Sigaea:\n\n    \u201cAs Aloysio got up\u201d (Tullia speaks) \u201cFabrizio makes ready for\n    another attack. His member is swollen up, red and threatening. \u201cI\n    beg of you \u201cMadam\u201d, he says, \u201cturn over on your face.\u201d I did as he\n    wished. When he saw my buttocks, whiter than ivory and snow, \u201cHow\n    beautiful you are!\u201d he cried. \u201cBut raise yourself on your knees and\n    bend your head down.\u201d I bow my head and bosom, and lift my buttocks.\n    He thrust his swift-moving and fiery dart to the bottom of my vulva,\n    and took one of my nipples in either hand. Then he began to work in\n    and out, and soon sent a sweet rivulet into the cavity of Venus. I\n    also felt unspeakable delight, and had nearly fainted with lust. A\n    surprising quantity of seed secreted by Fabrizio\u2019s loins filled and\n    delighted me; a similar flow of my own exhausted my forces. In that\n    single assault I lost more vigour than in the three preceding ones\u201d\n    (Dialogue VI.)[19].\n\nThis copulation from the back is practicable in another very pleasant\nfashion, an excellent reproduction of which can be seen in the _Monument\ndu culte secret des dames romaines_, plate XXVIII. A woman is\nrepresented with her hands placed on the ground, while the lower part of\nthe body is lifted up and suspended by cords; she is turning her back to\nthe man who stands. This seems to be much the same position as was taken\nup by the wife of the artisan Apuleius speaks of in his _Metamorphoses_\n(book IX), whom \u201cbending over her, the lover planed with his adze, while\nshe leant forward over a cask.\u201d An engraving showing this ingenious\nattitude is appended to the story of _The Tub_ in the _Contes et\nNouvelles en vers_ of Jean de La Fontaine, vol. II., p. 215.\n\n\n\n\n                       FOOTNOTES - OF COPULATION\n\n\n-----\n\nFootnote 13:\n\n  This method was not unknown at the time of Aristophanes, as we see\n  from the following passage of the _Peace_:\n\n      \u201cSo that you may straightway, lifting up the girl\u2019s legs,\n      accomplish high in air the mysteries\u201d (v. 889, 890).\n\n  And in the _Birds_ he says:\n\n      \u201cFor this girl, your first messenger, why! I will lift up her legs\n      and will in between her thighs\u201d (v. 1254, 55).\n\nFootnote 14:\n\n  Readers will find another figure given in some of the books: \u201cThe man\n  should be standing, while the woman reclines sideways on the bed.\u201d\n\nFootnote 15:\n\n  From \u2014\u2014 buttock.\n\nFootnote 16:\n\n  Dio Cassius, LIV., 19: \u201cHe was so fond of her, that one day he matched\n  her against Livia, as to which of them was the most beautiful.\u201d It was\n  no bad idea to engage them in such a match, but think you he suffered\n  them to fight this out in any costume but that in which the Goddesses\n  three presented themselves before the dazed eyes of Paris?\n\nFootnote 17:\n\n  Pliny has treated this at great length in his _Natural History_ (Book\n  X., ch. 63).\n\nFootnote 18:\n\n  Compare Dio Cassius, bk. XLVIII., ch. 44.\n\nFootnote 19:\n\n  The thing itself is very old; Aristophanes alludes to it in the\n  _Peace_:\n\n      \u201cTo wrestle on the ground, to stand on all fours\u201d (v. 896).\n\n  And in the _Lysistrata_:\n\n      \u201cI will not squat down like a lioness carved on a knife-handle\u201d\n      (v. 231).\n\n\n------------------------------------------------------------------------\n\n\n\n\n                               CHAPTER II\n\n                             ON PEDICATION\n\n\nSO much for copulation in the normal way. We will now discuss another\nmode of pleasure,\u2014that due to introduction of the member into the anus.\nA man who exercises his member in the anus, be it of a man or a woman,\npedicates; he is called a pederast, pedicon, drawk[20], and the other\nparty, who allows himself to be invaded in that way, is called the\npatient, cinaedus, catamite[21], minion, effeminate; if adult or worn\nout, he is named exolete. The masculine pleasure (so called because\nwomen allowed themselves much more rarely to be pedicated than men) is\nappreciated equally by the active party, the pedicon, as by the passive\nparty, the patient. The pleasure of the pedicon is easy to understand,\nas the enjoyment of the virile member consists in the intensity of the\nfriction; the pleasure felt by the patient by the introduction of the\nmember in his entrails is more difficult to make out,\u2014at least for my\nfeeble intelligence, for such practices are quite strange to me. Do not\nbelieve, however, that the pleasure of the patient is only secondary,\nnor yet that he prostitutes himself only in order to do the same\nafterwards himself, nor that he remedies in this way the sluggishness of\nhis own member by the vigorous working of another man\u2019s nerve causing a\npleasurable titillation of the posterior, analogous to that which\nAntonius Panormitanus (_Hermaphroditus_, I., 20), tells us may be\nproduced by inserting the fingers in the anus[22], or still better, by\nbeating the same locality with rods, according to Aloysia Sigaea:\n\n    \u201cAmongst the men of our acquaintance, I have heard the Marquis\n    Alfonso say that rods act as spurs to the amorous battle; without\n    them he would be sluggish and impotent. He has his buttocks flogged\n    with rods vigorously, his wife being present lying ready on the bed.\n    During the flagellation his tool begins to stiffen, and the more\n    violent the strokes are, the stronger is the tension. When he feels\n    himself in proper condition, he precipitates himself upon his wife,\n    works her with rapid movement, and inundates her with the heavenly\n    gifts of Venus and wins all the delights a man may find in Love\u201d[23]\n    (Dialogue V).\n\nWhat else was it but this that so stirred Rousseau, the precocious\ngenius of Geneva, and his boyish member, and brought such ideas into his\nhead, when on one occasion Mlle. Lambercier, cracking the whip upon the\nbuttocks of the child, inflicted that punishment, which he afterwards\nwas longing for all the rest of his life? Hear him relate the\ncircumstance himself in his merry way and with his habitual charm of\nstyle, in the first book of the _Confessions_; we only omit small\nmatters, added by the immortal author for the amplification of the\nnarrative:\n\n    \u201cAs Mlle. Lambercier had for us the affection of a mother, so she\n    had the authority of one, and she carried the latter so far as to\n    inflict upon us the punishment of children when we had deserved it.\n    For a long time she only used threats, and such a threat of a novel\n    punishment seemed very dreadful to me; but after the execution I\n    found the experience less terrible than the expectation, and the\n    oddest thing was, the punishment made me more partial to her, who\n    had inflicted it, than I had been previously. I stood in fact in\n    need of all this affection for her and of all my natural mildness,\n    in order to hold back from provoking the same punishment by acting\n    so as to deserve it, for I had found in the pain, and even in the\n    shame, a mixed feeling, in which sensuality predominated, and which\n    left me with more desire than apprehension of experiencing the same\n    treatment over again from the same hand. Who would believe that this\n    chastisement of a child eight years old by the hand of a maiden of\n    thirty should have influenced my tastes, my longings, my passions\n    for the remainder of my life? Tormented by I know not what, my eye\n    feasted ardently upon good-looking females; they constantly came\n    into my mind doing to me as Mlle. Lambercier had done. Imagining\n    only what I had experienced, my desires did not pass beyond the sort\n    of voluptuous feeling I had known already. In my foolish fancies, in\n    my erotic fury, in the extravagant acts to which they incited me\n    sometimes, I borrowed in imagination the help of the other sex,\n    without ever dreaming it was good for any other use than that which\n    I wanted to make of it. When in the course of time I had grown up to\n    manhood, my old taste of childhood associated itself so much with\n    the other, that I never could divert the desires which fired my\n    senses; and this absurdity, joined to my natural timidity, made me\n    always anything but enterprising with women, as I dared not say all\n    or could not do all I wanted; the sort of enjoyment, of which the\n    other was for me but the last stage, could neither be initiated by\n    the one who longed for it, nor guessed by the other who might have\n    granted it. Thus I have passed through life coveting, yet not daring\n    to tell the persons I loved most what it was I coveted. Never bold\n    enough to declare my inclination, I amused it as least by ideas in\n    connection with it. One may judge what such avowals must have cost\n    me, considering that all through my life, seized in the presence of\n    those I loved by the fury of a passion which bereft me of voice,\n    hearing and sense, and made me tremble all over convulsively, I\n    never could venture to tell them my folly, and ask them to add the\n    one familiarity which I wanted to the other ones. I only got to it\n    once in my childhood, with another child of my age, and the proposal\n    came from her.\u201d\n\nHowever to return to our proper subject, from which we have strayed. If\npleasure felt by the passive party cannot be conceived to be of a kind,\nwhich through the anus is communicated to the mentula (member), we must\ncome to the conclusion that the _patient_ experiences in the anus the\nsame kind of irritation which the other party feels in his genital\nparts; that, therefore, the _patient_ feels in that place a real\npleasure unknown to those who have not tried it[24]. Martial at any rate\nspeaks out without any circumlocution of this rut of the anus:\n\n    \u201cOf his anus, split to the naval, not a vestige is left to Carinus;\n    for all that he is in rut to the very navel. Oh! the scurvy lot of\n    the wretch! Bottom he has none,\u2014but he _will_ be a cinede\u201d (VI.,\n    37).\n\nAn ardour of this strange sort even affected Tullia, as she confesses\nherself in the pages of Aloysia Sigaea:\n\n    \u201cSeeing resistance was in vain, I yielded to the madmen. Aloysio\n    bends forward over my buttocks, brings his javelin to the back-door,\n    knocks, pushes, finally with a mighty effort bursts in. I gave a\n    groan. Instantly he withdraws his weapon from the wound, plunges it\n    in the vulva and spurts a flood of semen into the wanton furrow of\n    my womb. When all was over, Fabrizio attacks me in the same fashion.\n    With one rapid thrust he introduced his spear, and in less than no\n    time made it disappear in my entrails; for a little time he plays at\n    come and go, and scarce credible as it may sound, I found myself\n    invaded by a prurient fury to such an extent that I have no doubt,\n    that I should get accustomed to it very well, if I chose\u201d (Dialogue\n    VI).\n\nCoelius Rhodiginus confirms this pruriency of the anus in ch. 10. of XV.\nbook of his _Lectiones antiquae_.\n\n    \u201cWe know\u201d, he says, \u201cthat the minions experience a very great\n    pleasure in undergoing this shameful act.\u201d\n\nAnd he gives a reason for it, whether good or bad the doctors may\ndecide: \u201cWith people whose seminal ducts are not in normal condition, be\nit that those leading to the mentula are paralysed, as is the case with\neunuchs and the like, or for any other reason, the seminal fluid flows\nback to its source. If this fluid is very abundant with them, it\naccumulates in great quantities, and then the part where the secretion\nis accumulated longs for friction. People thus situated like above\neverything to play the part of _patients_.\u201d\n\nBe this as it may, nothing is more certain than the fact of such\nenjoyment on the part of the _patient_. So highly did the Roman cinedes\nprize a stiff member between their buttocks, that they could not see a\nbig mentula without their mouths watering; they were ready to give their\nlast penny to enjoy the favours of a man extraordinarily gifted in that\nway.\n\nJuvenal, IX., v. 32-36:\n\n    \u201cDestiny governs man; it influences the parts, which the toga\n    covers. If your star pales, useless will be the length and strength\n    of your member to you,\u2014even though Virro shall have seen you naked\n    with lips that water.\u201d\n\nMartial, I., 97:\n\n    \u201cHe wants to know why I think he is a minion? We bathe together; he\n    never raises his eyes, but gazes with devouring looks at the\n    sodomites; and cannot behold their members without his lips\n    trembling.\u201d\n\nAnd again, II., 51:\n\n    \u201cOftentimes you have no more than a single penny in your box, and\n    that penny more worn than your anus, Hyllus; yet neither baker nor\n    wine shop will have it, but some man who sports an enormous member.\n    Your unfortunate belly must starve for your anus; while the latter\n    devours, the former is famished.\u201d\n\nIt is therefore not astonishing that the public baths resounded with\nplaudits, when men with extraordinary members entered them.\n\nMartial, IX., 34:\n\n    \u201cIf you hear clapping of hands in the bathing hall, Flaccus, you may\n    be sure some deformed person\u2019s enormous member is there.\u201d\n\nJuvenal, VI., v. 373, 374:\n\n    \u201cFar seen, pointed at by all men\u2019s fingers, he enters the baths.\u201d\n\nIt was not without some art that the patients performed their functions.\nBut their business was made up of these two chief requirements:\ndepilation and knowing how to use the haunches.\n\n_Patients_ took care in the first place to remove the hair carefully\nfrom all parts of their body[25]; from the lips, arms, chest, legs, the\nvirile parts, and in particular from the altar of passive lust, the\nanus: Martial, II., 62:\n\n    \u201cPluck out the hair from breast and legs and arms; keep your member\n    cropped and ringed with short hair; all this, we know, you do for\n    your mistress\u2019 sake, Labienus. But for whom do you depilate your\n    posteriors?\u201d\n\nAnd IX., 28:\n\n    \u201cWhile you, Chrestus, appear thus with your parts all hairless, with\n    a mentula like a vulture\u2019s neck, and a head as shining as a\n    prostitute\u2019s buttocks with never a hair appearing on your leg, and\n    with your pallid lips all shorn and bare, you talk of Curius,\n    Camillus, Numa, Ancus, of all the hairy heroes we have ever read of\n    in history, and spout big words and threatenings against theatres\n    and the times. Let but some big-limbed man come into sight, you call\n    him with a nod, and take him off....\u201d\n\nAnd he says, IX., 58:\n\n    \u201cNought is worse worn than Hedylus\u2019 rags, save one thing only (he\n    cannot deny it himself), his anus;\u2014this is worse worn than his\n    rags.\u201d\n\nIn a similar way he has spoken before of the anus of Hyllus as more worn\nby friction than a poor man\u2019s last penny (II., 51), and Suetonius (_Life\nof Otho_, ch. xii) speaks similarly of the body of Otho, given to the\nhabits of a catamite, and Catullus (Carm. 33) reproaches the younger\nVibennius: \u201cYou could not sell your hairy buttocks for a doit.\u201d\n\nFor the same reason _Galba_ requested Icelus to get depilated before he\nwas to take him aside. Suetonius, Galba, ch. xxii:\n\n    \u201cHe was very much given to the intercourse between men, and amongst\n    such he preferred men of ripe age, exolets. It is said that when\n    Icelus, one of his old bedfellows, came to Spain, to inform him of\n    Nero\u2019s death, he, not content with kissing him closely before\n    everyone present, asked him to get at once depilated, and then took\n    him aside with him quite alone.\u201d\n\nMoreover even those depilated their anus, who by dint of a rough head of\nhair and a bristly beard, tried hard to simulate the gravity of the\nancient Philosophers. Martial, IX., 48:\n\n    \u201cDemocritus and Zeno and ambiguous Plato,\u2014all the sages whose\n    portraits we see decked with bristling hair,\u2014you prate of; you might\n    well be Pythagoras\u2019 heir and successor; while from your own chin\n    hangs no less imposing a beard. But as bearded man it is a shame for\n    you to receive a rigid member between your smooth posteriors.\u201d\n\nJuvenal, II., v. 8-13:\n\n    \u201cPut not your trust in faces; everywhere is debauchery rampant! Thou\n    wouldst whip the vicious; Thou! thou!\u2014the most notorious of all\n    Socratic minions! Hair-covered limbs and coarse hair along the arms\n    bespeak a fiery soul; but on your smooth anus the surgeon cuts away\n    the swollen tumours, a grin on his face the while.\u201d\n\nPersius, IV., v. 37, 38:\n\n    \u201cTell me, when you comb a scented beard upon your cheeks, why does a\n    shaven member stand forth from your groin?\u201d\n\nThis is why Martial, VI., 56 advised Charidemus to get his buttocks\ndepilated, so that he might be taken for a _patient_ rather than for a\n_fellator_:\n\n    \u201cBecause your thighs bristle with coarse hair, and your chest is\n    shaggy, you think, Charidemus, to leave your words to posterity.\u201d\n\n    \u201cTake my word, and pluck out the hairs all over your body, and get\n    it certified you depilate your buttocks. What for? you ask. You know\n    they tell many tales about you; make them believe, Charidemus, that\n    you are acting the _patient_.\u201d\n\nIt was not _patients_ only that had themselves depilated; men leading an\nidle, careless life followed the same practice[26].\n\n    \u201cTo be depilated, to have the hair dressed in tiers of ringlets, to\n    tipple to excess in the baths,\u2014these practices prevail in the city;\n    still they cannot be said to be customary, for nothing of all this\n    is exempt from blame\u201d (Quintilian, _Instit. orat._, I., 6).\n\nIt is rather surprising that the same Quintilian, whose bile is stirred\nby curled hair, has let it pass by patiently, that women should bathe\ntogether with men:\n\n    \u201cIf it is a sure sign of adultery for a woman to bathe with men,\n    why! it will be adultery to dine with young friends of the male sex,\n    to have a male friend. You might as reasonably say a depilated body,\n    a languid gait, a womanish robe, are certain signs of effeminacy, of\n    want of virility; for such will seem to many to reveal immorality of\n    character\u201d (_Ibid._, V., 9).\n\nMartial, II., 39 has also noticed, and not once only, the habits of\nthose men who practised feminine arts of the toilette, and looked just\nas if they had come out of a band-box:\n\n    \u201cRufus, see you that man there on the first benches ... whose oiled\n    curls exhale the whole shop of Marcelianus, and whose polished arms\n    shine without a hair to be seen?\u201d\n\nAgain, he says, V., 62:\n\n    \u201c... Who is this Crispulus, who has legs undisfigured by a single\n    hair?\u201d\n\nEven the great Caesar did not disdain this coquetry, Suetonius, ch. 45:\n\n    \u201cHe took too much care of his appearance, to the point of not only\n    having his beard removed with nippers, and shaved with a razor, but\n    even of being depilated, for which things he was blamed.\u201d\n\nThis custom is connected with those Samnite vases, filled with rosin and\npitch to be heated for depilation, and for softening the pitch, found\namongst the properties of Commodus, and which by the orders of Pertinax\nwere sold by public auction. Julius Capitolinus speaks of them\n(_Pertinax_, 8). For removing the hair there were used in fact either\ntweezers or an unguent called dropax or psilothrum. Martial mentions the\nuse of tweezers in the Epigram (IX., 28) quoted before; of dropax or\npsilothrum he speaks in Book III., 74:\n\n    \u201cYou depilate your face with psilothrum and your head with dropax.\u201d\n\nAnd again VI., 93:\n\n    \u201cShe revives her youth with psilothrum.\u201d\n\nAnd X., 65:\n\n    \u201cYou rub yourself every day with dropax.\u201d\n\nThe dropax or psilothrum was obtained by melting rosin in oil (Pliny,\n_Natural History_, XIV. 20):\n\n    \u201cRosin dissolves in oil, and I am ashamed to say, that the most\n    honest use made of this mixture is to serve people as a depilatory.\u201d\n\nA\u00ebtius also mentions it in Book III., ch. cxc, of his _Opus Medicum_:\n\n    \u201cThe simplest dropax is the one called pitchplaster. Dry pitch is\n    diluted with oil; it is applied hot to the skin, which must first be\n    cleanly shaved, under which circumstances it adheres closely. Before\n    the plaster is quite cold, it is taken off, warmed again, and put on\n    afresh; again it is removed before being cold, and this process is\n    repeated several times.\u201d\n\nHence Juvenal\u2019s, \u201cYouthfulness by pitch\u201d, (VIII., 114), and\n\n    \u201cThe thighs neglected and dirty with tufts of hair\u201d of N\u00e6volus, to\n    whom he says:\n\n    \u201cYour skin has none of the gloss, that of old the well-smeared\n    plaster of hot pitch gave it\u201d (Sat. IX., 13-15).\n\nWhat else does Martial, mean when (III., 74), he speaks of \u201cGargilanus\u2019\nnails,\u2014that cannot be trimmed with pitch?\u201d\n\nPersius (IV., 37-41) has, I presume, joined together both modes of\ndepilation:\n\n    \u201cTell me, when you comb a scented beard upon your cheeks, why does a\n    shaven member stand forth from your groin? Though five strong men\n    weed your plantation and work your parboiled buttocks with the\n    hooked tweezers, I tell you there is no plough will tame that\n    stubborn field!\u201d\n\nHere _forceps_ is the same thing as _volsella_ (tweezers); while the\n\u201cparboiled buttocks\u201d would seem to refer to the hot _dropax_. After the\napplication of such a plaster the skin could not but have a boiled look.\n\nAusonius (_Epigr._ CXXXI.) alludes to this passage of Persius:\n\n    \u201cThe reason you smooth your groin with hot dropax is that a skin\n    soft and smooth entices the whores, plucked smooth themselves. But\n    that you pluck out the herbage from your parboiled bottom, and\n    polish up with pumice your battered Clazomenae, what means this,\u2014if\n    not that the vice of man with man works in you, and you are a woman\n    behind, a man in front.\u201d\n\nThe _Clazomenae_ are without a doubt the man\u2019s buttock, limp and\ncracked, as those of _patients_ will be, as those of Carinus were, whom\nMartial, XI., 37 blames for \u201chis lacerated anus.\u201d Ausonius calls them so\nfrom the Greek, in Latin \u201cfrango\u201d (I break), thus playing with the name\nof a city. Gonzalvo the Cordevan makes a similar pun, when, desiring to\npedicate, he says, he wishes to go to Aversa; also when he wishes to\nirrumate the mouth, he says: \u201cI go to the Orient\u201d, or when he is about\nto lick the vulva, in Latin _ligurire_, \u201cI go to Liguria.\u201d By calling\nthe Clazomenae hammered (battered) Ausonius means to imply that they\nwere as if polished with a hammer, by having served as an anvil. It is\nas if my fellow-countrymen were to say in joke of a bald man (in German\n_Kahl_), \u201che scratches his polished Kehl.\u201d What could be clearer or\nwittier? Forcellini is therefore wrong in saying this passage of\nAusonius has no sense. Other editors have _inclusas_ instead of\n_incusas_, indicating the fissure which separates the buttocks, by the\nrotundities of which it is on both sides closed in. But in the first\nplace the Clazomenae may well be the buttocks, they being cleft, though\nnot indeed themselves a cleft; in the second place, who could imagine\nthis miserable man depilated the cleft of the buttocks rather than the\nbuttocks themselves?\n\nSome persons, by a refinement of luxury, employed women to depilate\nthem. Such women called themselves _ustriculae_ (from _urere_, to burn),\nas they made use of a sticky plaster of boiling dropax to burn the hair\non the legs and other parts of the body. Tertullian (_De Pallio_, ch.\n4), says: \u201cSo effeminate as to employ _ustriculae_\u201d; while Salmasius,\ncommenting playfully on the passage, p. 284, declares: \u201cOnce upon a time\n_ustriculae_ served to depilate the legs; now they serve to harass our\nminds.\u201d Augustus, who according to Suetonius, \u201cwas in the habit of\nsingeing his legs with burning nutshells, to make the hair grow more\nsilky\u201d (_Augustus_, ch. 68), no doubt made use of the nimble hands of\nthese _ustriculae_.\n\nWomen likewise resorted to depilation[27], looking upon the fleece of\nthe pubis as something disgusting. Martial:\n\n    \u201c... Nor yet one of your mother\u2019s pots full of foul rosin, such as\n    the women of the outer suburbs use to depilate themselves withal\u201d\n    (XII., 32).\n\nAs men employed women to free them of hair, so women offered their pubis\nwithout shame to men for the same office. Pliny\u2019s bile rises at this\n(_Nat. Hist._, XXIX., 8): \u201cWomen are not afraid to show their pubis. It\nis but too true, nothing corrupts manners more than the art of the\nmedical man.\u201d\n\nThe emperors themselves condescended to undertake this office for their\nconcubines.\n\nSuetonius, _Domitian_, ch. 22:\n\n    \u201cIt was rumoured, that he was fond of depilating his concubines\n    himself, and would bathe amid a crowd of the most infamous\n    courtesans.\u201d\n\nLampridius, _Heliogabalus_, ch. 31:\n\n    \u201cIn his baths he was always together with the women, and he made\n    their toilets with psilothrum: he used psilothrum likewise for his\n    beard, and, disgusting to relate, the same which the women had just\n    been using. With his own hand he shaved off the fleece from the\n    virile part of his pedicons, and then shaved his own beard.\u201d\n\nWhat Lampridius finds so repugnant, is that the emperor did not hesitate\nto use upon his beard the same ointment, which the women had just been\napplying as a plaster upon the pubis, and which he used at once and\nbefore the bad smell had evaporated.\n\nBut to return to our _patients_, they also were not in want of\nillustrious lovers, who took care to depilate them; an example of this\nwe find in the emperor Hadrian, according to Spartianus, who says, ch.\n4:\n\n    \u201cThat he corrupted the freedmen of Trajan, made the toilet of his\n    minions, and often depilated them, while he was attached to the\n    Court, is generally believed.\u201d\n\nIn what other way can we believe Hadrian to have made the toilet of\nthese minions, if not in the same way in which Heliogabalus made the\ntoilet of his females, with psilothrum, particularly as it is added that\nhe depilated them frequently? We may take it for granted that he used\nthat ointment, or that he rubbed their faces with moistened bread,\neither to improve their skin or to hinder the beard growing too soon.\nSuetonius, _Otho_, ch. 12:\n\n    \u201cHe shaved his face every day, and rubbed it with damp bread, a\n    habit which he had contracted when the first down began to appear,\n    so as not to get bearded.\u201d\n\nJuvenal, II., 107 has aimed an arrow of the same sort at Otho:\n\n    \u201cIt surely is the duty of a mighty Captain ... to keep his skin\n    right smooth ... and knead bread with his fingers to make a plaster\n    for his face.\u201d\n\nWhat wonder then if the women cherished similar artifices? Who can help\nthinking of the woman depicted with such marvellous art by Juvenal, from\nverse 460 to verse 472 of that Sixth Satire, to which Salmasius gave the\nepithet, of \u201cdivine\u201d? \u201cHer face is all puffy with bread crumbs, where\nthe lips of the poor husband keep sticking\u201d, to such an extent, that one\ndoubts:\n\n    \u201c... Whether her countenance, plastered and _massaged_ with so many\n    preparations, overlaid with poultices of boiled and moistened flour,\n    should be called a face at all,\u2014or a sore.... At last she peels her\n    face, removes the outermost layers. For the first time she may be\n    recognized for herself. Then she treats her skin with asses\u2019 milk,\n    for which she drags about in her train a herd of asses,\u2014and would\n    take them with her, if she were exiled to the North Pole.\u201d\n\nFor painting the face it seems that a coating of chalk was used, as in\nthe case of the Pederast mentioned in Petronius, who perspired so\nviolently in working vainly the groin of Eucolpus:\n\n    \u201cFrom his perspiring forehead flowed rivulets of acacia juice, and\n    in the wrinkles of his cheeks there was such a mass of chalk that\n    you might have believed you saw a wall exposed to the wind and\n    washed by the rain\u201d (_Satyricon_, ch. 23).\n\nBut let us leave all these nasty preparations, before we find ourselves\nstuck fast in them.\n\nWe have said that another branch of this business, on the part of the\n_patient_, consists in _cevere_. A _patient cevet_, who during the\naction wriggles and moves his haunches up and down, so as to enjoy more\npleasure himself and give more pleasure to the pedicon. Women, doing the\nsame in copulation, are said to _crissare_. Martial, III., 95:\n\n    \u201cNay! you pedicate finely, Naevolus; you ply your haunches right\n    well.\u201d\n\nJuvenal, II., 20-23:\n\n    \u201c... Virtue on their lips, they ply their buttocks.\u2014\u2018Shall I honour\n    you, in the act of your back-play, Sextus?\u2019 says the infamous\n    Varillus....\u201d\n\nThe same author, IX., 40:\n\n    \u201cWith calculated art moves his haunches.\u201d\n\nPlautus, in the _Pseudolus_, III., 75:\n\n    \u201cSoon as ever the fellow cowers down, ply your haunches in time to\n    him.\u201d\n\nFor this reason some authorities hold, I do not know whether rightly or\nwrongly, the word _cinede_ to come from the fact that the wretches known\nby that name are in the habit of _wriggling the private parts_.\nUndoubtedly the suppleness of the thighs, the agility of the buttocks\nare counted amongst the particular talents of cinedes in Petronius, ch.\n23:\n\nEnter a Cinede reciting these verses:\n\n    \u201cHither, come hither, cinede wantons,\u2014stretch the foot and take your\n    course, fly with soles in the air, with supple thighs, and nimble\n    buttocks, and libertine hands,\u2014all ye old, emasculated minions of\n    Delos, come!\u201d\n\nTo this subject also refers _Epigr._ XXXVI of the 1st Book of the\n_Hermaphroditus_, edited by us; which consult, reader, if worth your\nwhile. As he who wriggles with his haunches does it to please somebody,\npeople use the word _cevere_ also to convey the meaning of sycophancy or\nadulation. Thus: \u201cAn, Romule, ceves\u201d (What Romulus, you fawn too?) in\nPersius (I., 87); in the same way _irrumate_ is used in the sense of an\noutrage, affront.\n\nThat women _can_ be pedicated, exactly the same as men, is indicated by\nnature; that they _have_ consented, is proved by numerous testimonies in\nAntiquity.\u2014Apuleius, _Metamorphoses_, III., p. 138:\n\n    \u201cWhile we were thus prattling, a mutual desire invaded our minds and\n    roused our limbs; having undressed entirely we gave ourselves up to\n    the transports of Venus. I soon felt tired. Fotis of her own good\n    will offered me the catamite corollary.\u201d\n\nMartial, IX., 68:\n\n    \u201cAll night long I possessed a lewd young maiden, whose complaisant\n    demeanor it were impossible to excel. Exhausted with a thousand\n    modes of love, I asked for the puerile service, which she granted at\n    once before I had finished my asking.\u201d\n\nThe same, XI., 105, reproaches his wife as follows:\n\n    \u201cYou refuse to pedicate; yet Cornelia allowed it to Gracchus, Julia\n    to Pompey, and Portia did it for Brutus. Ere the Derdanian Cupbearer\n    served the wine, Juno herself acted Ganymede for Jupiter.\u201d\n\nTullia permitted the same to Aloysio and Fabrizio, in Aloysia Sigaea; we\nhave quoted the passage. Crispa tastes the same variety of pleasure, in\nEpigram LXXI of Ausonius:\n\n    \u201cShe lets herself be done in either orifice.\u201d\n\nThe ancient Greeks took great delight in the posterior Venus. One can\nscarcely express what fervent admirers they were of beautiful buttocks;\nit went so far, that young girls competed in public, before an\nassemblage sitting as it were in another \u201cJudgment of Paris\u201d to\npronounce which of them was the most gifted in that respect. Athenaeus\n(XII., 80) informs us that in the environs of Syracuse a villager had\ntwo daughters who often quarrelled as to which of them had the finest\nposteriors; one day they showed them on the highway to a young man from\nSyracuse, who chanced to be passing, and asked him to adjudicate between\nthem. He decided in favour of the elder sister, fell at once violently\nin love with her, and on his return home he told his younger brother\nwhat had befallen him. The latter went forthwith to see the two girls,\nand became enamoured of the younger. Soon they got married to the two\nyouths, who were opulent, and they were called by their fellow-citizens\nthe _Callipygi_, because, although of lowly birth, their posteriors\nserved them for a dowry. Full of gratitude, they dedicated a temple to\nVenus, under the title of Venus Callipygos (Venus of the beauteous\nbuttocks).\n\nIt will not surprise you, that any young girl remarkable for her\nbeautiful posteriors amongst her companions was all the more in request\nfor the puerile office, and all the more disposed to lend herself to it.\nMania consented to it in favour of Demetrius, as testified by Machon, in\nAthenaeus (XIII., 42), when the king wanting to enjoy her buttocks, she\naccepts his gift, and says:\n\n    \u201cSon of Agamemnon, it is now _your_ turn to have them.[28]\u201d\n\nA certain young man, Ponticus by name, exacted the same corollary in the\nmorning from Gnathena, whom he had possessed all night; it is again\nMachon who tells us the story (_ibid._, XIII., 43). Demophon, the minion\nof Sophocles, asked the same favour of Nico[29] who being famed for the\nbeauty of her buttocks,\u2014\u201cshe is said to have had an exceedingly\nbeautiful bottom\u201d\u2014was afraid he might lend them to Sophocles (_ibid._,\nXII., 45). Gnathaenion (_ibid._, XIII., 44) made an ingenious excuse for\nhaving been similarly complaisant. A certain tinker having ungenerously\nboasted he had five times running mounted that little courtesan in that\nway, Andronicus, whom she preferred to everybody else, got to hear it,\nand reproached her bitterly for having allowed such a blackguard to\nenjoy her so abundantly in a posture which his prayers never obtained\nfrom her. Gnathaenion replied that, not caring to have her breasts\nhandled by a fellow black with dirt and soot, it had appeared to her\nbetter to take that posture, so as to receive the least possible\nfraction of the wretched creature\u2019s body. Plate XXVII of the _Monuments\ndu culte secret des dames romaines_ presents the picture of a man\npedicating a woman.\n\nIt is, however, not without some inconvenience, or even danger, that one\nlends oneself to the passive part. Aloysia Sigaea, Past-Mistress in the\nSciences of Love, enlightens us on this point:\n\n    \u201cIn the first place intolerable sufferings are inflicted upon the\n    _patient_, for in most cases he is invaded by too large a stake;\n    hence frightful infirmities, incurable by all the art of\n    Aesculapius. The confining muscles are ruptured, and consequently\n    the excrements cannot be held back and escape. What could be more\n    disgusting? I have known noble ladies afflicted with cruel maladies\n    to such a degree by eruptions and ulcers, that it took them two or\n    three years to recover their health. I myself (Tullia) have not\n    escaped scot free from the accursed embraces of Aloysio and\n    Fabrizio. When they first forced their darts in, I endured atrocious\n    pain, but soon the feeling of slight titillation consoled me....\n    When however I reached home again, I felt a burning pain at the\n    place they had lacerated: I felt myself consumed by an itching as if\n    I were on fire, and in spite of the nursing of Donna Orsini, it cost\n    much trouble to extinguish that confounded fire. If my lacerations\n    had been neglected, I should have died a miserable death\u201d (Dial.\n    VI).\n\nYou understand now why the young slave of Naevolus (Martial, III., 71)\nhad pain at the anus; why the same Martial, VI., 37 says Carinus\u2019\nposteriors had to be cut; and where the sting lies in the following\ndistich:\n\n    \u201cYou, who know all the reasons and weighty arguments of the\n    sects,\u2014come tell me, what dogma is it bids you be perforated\u201d (IX.,\n    48).\n\nThis effeminate philosopher, who affected to speak as though he had been\nthe successor and heir of Pythagoras, was indeed bound, if anyone was,\nto know the reasons of lacerations[30] of the anus, and the weights of\nmen\u2019s members. He was accustomed to the passive part, of whom Ausonius\nsays in mockery, as we saw a little above, that his _clazomenae_ served\nas an anvil.\n\nMen preferred to be supposed _pedicators_ rather than _patients_; hence\nMartial\u2019s witty epigram:\n\n    \u201cIt is now many a long day, Lupus, that Charisianus has been saying\n    he cannot pedicate. But whenever his friends asked him why, he said\n    his bowels were relaxed\u201d (XI., 89).\n\nWould you see the picture of a man engaged in pedication? he is being\ninterrupted in the midst of his business, but the drawing is not the\nless pleasant for that. The engraving belonging to chapter III. of the\nthird part of _F\u00e9licia_, presents this position.\n\nWho does not know that the Greeks and Roman were intrepid pedicons and\ndetermined cinedes? In the Greek and Latin authors, to the indignation\nof the pedagogues, the male Venus parades on every page:\n\n    \u201cAll burnt with the same fire\u201d\u2014we are quoting Aloysia Sigaea, and we\n    could not express ourselves better or more elegantly. We are,\n    however, going to make annotation to this extract,\u2014\u201call burnt with\n    the same fire, the common people, the higher classes, the King. This\n    depravity cost Philip, King of Macedon, his life[31]; he died by the\n    hand of Pausanias, whom he had outraged.\u201d It subjected Julius Caesar\n    to the passion of King Nicomedes[32],\u2014Caesar, \u201cwife of all men, and\n    husband of all women\u201d[33].\n\nAugustus did not escape this shame[34], Tiberius[35] and Nero gloried in\nit. Nero married Tigellinus[36], and was himself espoused by Sporus[37],\nTrajan[38], the best of rulers, was accompanied by a _paedagogium_,\nwhile he marched from victory through the Orient. What he named his\n_paegogium_, while he marched from victory to victory through the\nOrient. What he named his _paedagogium_ was a troop of pretty lads, well\ndeveloped, whom he called day and night to come to his arms. Antinous\nserved as mistress to Hadrian,\u2014a rival to Plotina, but more fortunate\nthan she was[39]. The emperor mourned over his death, and placing the\ndead man amongst the Gods, he raised altars and temples in his honour.\nAntonius Heliogabalus, nephew of Severus, was accustomed, an old author\nsays[40], to have pleasures administered to him through all the orifices\nin his body; his contemporaries looked upon him as a monster. Before\nthis Venus grave philosophers danced in company with pederasts.\nAlcibiades and Phaedo slept with Socrates[41], when they wanted to get\ntheir tutor into good humour. It is from this kind of amours practised\nby the venerable man, that is derived the erotic phrase: to love\n_Socratically_. Every action and every word of Socrates were held as\nsacred by all sects of philosophers; they built a temple and erected an\naltar in his honour; all his actions had legal force, and his words the\nauthority of an oracle. The philosophers did not turn away from the\nexample set by their Hero (for Socrates took rank with the Heroes) and\nnew national divinity. Lycurgus, the Spartan legislator, living some\ncenturies before Socrates, refused the title of a good and deserving\ncitizen to any man who had not a friend that served him as a concubine.\nHe willed it that virgins should perform naked on the stage, so that the\nview of their charms freely exposed, should dull in men that sensual\nlonging which by the aid of nature draws them to women, that they might\nthus reserve all their passion for their friends and companions. For\nwhat men see every day loses half its effect.\n\nAgain, why speak of the Poets?[42] Anacreon[43], was hotly in love with\nBathyllus; almost all pleasantries of Plautus have this subject for\ntheir aim; they are of this kind:\n\n    \u201cI shall do like the lads, I will cower down over a hamper.\u201d[44]\n\nOr again:\n\n    \u201cThe soldier\u2019s poniard did it fit your sheath?\u201d[45]\n\nThat grand master of the art of poetry, Maro, who won the surname of\nParthenias by his ingenuousness and innate modesty, cherished a certain\nAlexander, whom Pollio had given to him as a present, and he has\ncelebrated him under the name of Alexis[46]. Ovid suffered from the same\nmalady; he however preferred young girls to lads, because in his\namusement he wanted reciprocal pleasure, and not a selfish enjoyment. He\nsaid he loved the pleasure \u201cof the simultaneous ejaculation of both\nparties\u201d[47], and for this reason he was less given to the love of boys.\n\nYoung girls and wives finding themselves neglected, the first by those\nthey loved, the other ones by their husbands, instead of offering their\nservices only as females, resolved to play the part of the lads. The\ndepravity became so great that this complaisance was actually extorted\nfrom brides, as it was before from married women; in fact the husband\nwent at the young wife pederastically, and the two sexes were joined in\none and the same body. In the facetious poems of the ancients,\nPriapus[48] threatens every thief of vegetables from his garden that\ncomes near his weapon, to make him sacrifice what in the first night the\nbride accords to her ardent husband, for fear that he may wound another\npart.\n\nMaking use of his imagination with the licence ever granted both to\npainters and poets, Valerius Martial[49] pretends to hear is wife\ngrumble that she also had buttocks, and that he had not need of boys.\n\u201cJuno\u201d she says, \u201calso pleased Jupiter from that side.\u201d The poet is not\nto be convinced, he answers her that the part taken by a boy is one\nthing, and that of the wife another, and that she ought to be satisfied\nwith hers.\n\nUnder the name-boards[50] and the lamps[51] in the brothels sat[52] boys\nas well as girls, the first dressed in the feminine stola, the latter in\nthe manly tunic, and with their hair dressed like boys. Under the guise\nof one sex was found the other. Asia[53] was the original home of this\npest, then Africa got infected, and soon the scourge invaded Greece and\nthe adjoining countries of Europe[54]. In Thrace Orpheus was the\nimporter and supporter of this unclean pleasure. The Thracian women,\nfinding themselves held in contempt....\n\n    \u201cDuring the sacred feasts and the nocturnal orgies of Bacchus, tore\n    the youth to pieces, and bestrewed the wide plains with his limbs.\u201d\n    (Virgil, _Georg._ IV., 521, 522.)\n\nIt is alleged that in those ancient times the Celts[55] ridiculed those\namongst them who kept aloof from this practice; such could expect\nneither civil employment nor honours. Those, that preserved the purity\nof their morals were shunned as impure. \u201cIn a town where everyone is\nmad, it is not good to be alone sane, and by reason of its not being\ngood it is not advisable.\u201d (Dialogue VI.)\n\nThis ends our brilliant extract from Aloysia Sigaea.\n\nEven in our own days[56] the taste for the male Venus has not\ndisappeared, witness the Persians, who are very much addicted to this\nkind of pleasure, as is related by those who have travelled in their\ncountry. Amongst others there is Adam Lhuilier, chapter 15, book V., of\nhis _Itinerary_. If we may trust to Aloysia Sigaea, the Italians and\nSpaniards did it; also the Dutchmen, with whom towards the middle of the\nXVIIIth. Century, as J. David Micha\u00eblides tells us in his _Treatise on\nthe Law of Moses_ (in Dutch), \u00a7258, this habit was so much in vogue,\nthat the punishment of death was hardly of avail against it; also the\nParisians, according to the Author of the _Gynaeology_ (in German, vol.\nII., p. 427), a fully competent authority, who adds that in almost all\nthe great cities of Europe there are to be found plenty of people who,\neither being satiated with the ordinary pleasure, or afraid of\ninfectious diseases, prefer the posterior to the anterior Venus,\u2014the\nEnglish always excepted, who abominate this practice. Not to be for ever\ntalking generalities and never giving definite instances, the cases of\nGonzalvo of Cordova[57] and of Vend\u00f4me[58], both of them excellent\nGenerals, have been made notorious enough by historical documents; to\nthese we could add other still more illustrious examples, taken from our\nown time and made known by a heedless fame; that of a great author, of a\ngreat king, the father of his country, and of a man, who during his life\ngained general admiration by the penetration of his intellect, and the\nsplendour of his language, and whose knowledge embraces all branches of\nknowledge, not only the ordinary ones, but the profoundest and most\nabstruse[59],\u2014a man that might well propose the riddle of the Sphinx to\nhis eminent confr\u00e8re in whom we delight to admire the power of a truly\nCiceronian eloquence, unknown in Germany since the death of the great\nErnesti. These examples, I say, we could easily allege, were we not\napprehensive of raising, quite contrary to our purpose and intention, a\nfeeling of odium against the pious memory of most distinguished men.\n\nDo you wish for any more? Pacificus Maximus offers a goodly number, both\nof the active and the passive parties. _Elegy_ I., p. 107. of the Paris\nedition:\n\n    \u201cThe sole cause of my badness was my master,\u2014the man my father and\n    mother incautiously entrusted me to. He was the king of pedicons;\n    not one escaped his lust, so artful and winning was he. Many a thing\n    I learned, I had better have left unknown; much did I absorb through\n    my rectum, much through my lips.\u201d\n\n_Elegy_ II., to Ptolemy (p. 110):\n\n    \u201cFor you, ungrateful boy, I keep my treasures all, and no one shall\n    enjoy them but yourself; my mentula is growing: while it used to\n    measure seven inches, now it measures ten.\u201d\n\n_Elegy_ IV., to Marcus (p. 113):\n\n    \u201cYou could not, Marcus, find a better, a more convenient, place, in\n    which to meet me; not a spy is here nor witness, neither man nor\n    woman can tell tales. Let\u2019s do it under the willows in this verdant\n    meadow; the drooping boughs will hide us with their foliage. The\n    rivulet will lull us to sleep with its pleasant murmur, and the bird\n    that warbles mid the boughs. Hither come, and glide into my lap,\n    thou that art torment at once and remedy of my desires!\u201d\n\n_Elegy_ XIV (p. 128):\n\n    \u201cOne day Etruscus brought to me a youth, so fair as is seldom seen\n    at Jupiter\u2019s board: \u201cI give him up to you\u201d, he said, \u201clay hold of\n    him, that he may cling to you both day and night. May the gods grant\n    you love him well; he will be wise if you but pedicate him.\u201d\n\n    And I: \u201cI like this liberty conceded to my passion; I shall always\n    be obliged to you. Be sure this child, good as he is, will be better\n    still in future; he will suck my wisdom in through many places.\u201d\n\n    Joyful he goes, joyful I seize hold of my prey; delay, however\n    short, seems long to me. Oh, father proved in virtue! the one\n    blameless man, the one sage in this great town! The master lays\n    hands upon the lad\u2019s posteriors, the lad grasps the master\u2019s member.\n    Think you, ye unlearned, he will learn in this fashion? Oh, lucky\n    boy, to have me for a teacher! oh lucky fate, that gave you such a\n    father!\u201d\n\n_Elegy_ XV (p. 131):\n\n    \u201cIf the member is dead, the voluptuous wish is still alive; if the\n    old man can no longer pedicate, he still wants to.\u201d\n\n_Elegy_ XX (p. 139):\n\n    \u201cMy member is so little, this part of me so dwindled, I almost think\n    I never had one, or that it has disappeared; my finger cannot feel,\n    my eye cannot see it,\u2014fate has been but niggardly to me. I could be\n    your attendant, Cybel\u00e9, without operation, I need no shard of glass,\n    I am a castrated priest already. And still\u2014it is a shame, but must\n    be confessed; there is no worser lad than I in all the world. As\n    soon as ever I could, I served the filthy Venus, for the hand of\n    Pederasts had drawn me to it; a thousand members and big ones,\n    churned in my inside, and day and night my anus was in quest. If\n    only my passive action could have profited my member, when erect it\n    would have touched my head, when limp my feet; but nothing did it\n    good, it never grew. And what I did, perhaps only made it worse.\n    Every boy likes to see his member grow, get big enough to amply fill\n    his hand.\u201d\n\nBut enough of pedication; irrumation is our next business.\n\n\n\n\n                       FOOTNOTES - ON PEDICATION\n\n\n-----\n\nFootnote 20:\n\n  _Drawk_, from \u2014, I work, execute; for _dravicus_, as _cautus_ for\n  _cavitus_, _lautus_ for _lavitus_.\n\nFootnote 21:\n\n  Catamite according to Festus, is the same thing as Ganymede, the\n  minion of Jupiter; the Latins, by similar corruption of words,\n  pronounced _Proserpina_ for _Persephone_, _Aesculapius_ for\n  _Asclepios_, _Carthago_ for _Carchedo_, _Pollux_ for _Polydeukes_,\n  _Sybilla_ for _Siobul\u00e9_, _masturbare_ for _manu stuprare_.\n\nFootnote 22:\n\n  Thus Oenothea, to excite the lad\u2019s feeble nerve, pushes a leathern\n  mentula (member) into Eucolpius\u2019 anus (Petronius, 138): \u201cOenothea\n  fetches a leathern contrivance; this she first oiled and sprinkled\n  with pepper and crushed nettle-seeds, and then proceeded to push\n  little by little up my anus.\u201d We shall have to speak in chapter VI of\n  another use of these leathern tools.\n\nFootnote 23:\n\n  According to the author of the _Gynaeology_ (German edition, vol.\n  III., p. 392) there are to be found at this day in the London brothels\n  women who make it their business to flagellate customers who desire\n  it.\n\nFootnote 24:\n\n  In order to appease the ardours of the anus, the Siphnians (Siphnos,\n  one of the Cyclades) were in the habit of introducing a finger up the\n  anus. The Greeks called this proceeding to _siphnianize_. Suidas:\n  _Siphnianize_,\u2014to finger the posterior.\n\nFootnote 25:\n\n  Always, however, excepting the head, for they took great care of their\n  head of hair. Horace, Ode X., book IV., says to Ligurinus:\n\n      \u201cWhen those curls are gone, that now descend to your\n      shoulders....\u201d\n\n  And (Epode XI., v. 40-43): \u201cNothing\u201d, he says, \u201cwill take away his\n  love for Lyciscus, save another love for a plump youth, tying up his\n  long hair.\u201d In the same sense Martial speaks of _Capillati_ (III., 58;\n  II., 57), and of _Comati_ (XII., 99).\n\nFootnote 26:\n\n  To depilate one\u2019s armpits was, however considered as being necessary\n  to the cleanliness of the body: \u201cOne man keeps himself tidy, another\n  neglects himself more than is right; one man depilates his legs,\n  another does not depilate even his armpits.\u201d (Seneca, letter CXIV.)\n\nFootnote 27:\n\n  The Greeks did not disdain this strange practice any more than the\n  Romans. Aristophanes, in the _Lysistrata_ (v. 89).\n\n  \u201cMy affair will be tidy with the couchgrass pluck\u2019d off.\u201d In the\n  \u201cFrogs\u201d he speaks of dancing girls barely arrived at puberty beginning\n  to tear off the fur\u201d (v. 519); in the _Thesmophoriazusae_ again there\n  is mentioned \u201ca _mons Veneris_ plucked clean\u201d (v. 719). That the\n  Greeks preferred a bare pubis to a furred one, though we may be of a\n  different opinion, is apparent from another passage of Aristophanes,\n  in the _Lysistrata_, v. 151, 2, where a smooth pubis is represented as\n  a chief incitement to virile ardour:\n\n      \u201cIf we were to go naked with a smooth pubis, our husband\u2019s members\n      would stand, and they would be fain to have us.\u201d\n\n  As to old women, they likewise denuded their pubis of the bristles in\n  order to appear less decrepit. Martial, X., 90.\n\n      \u201cLigella, do you pluck your old affair, and stir the ashes of your\n      burnt-out fire?\u201d\n\n      Refinements such as those are for young maidens; you are in error\n      if you think that thing a vulva that a man\u2019s member will no longer\n      recognize.\u201d\n\n  The depilation of the vulva was also used as a punishment.\n\n  Aristophanes, _Thesmophoriazusae_, 545, 6.\n\n      \u201cWe will pluck her pubis, and teach her so, woman as she is, not\n      to speak ill of women.\u201d\n\n  The same punishment was inflicted upon adulterous women taken in the\n  act; a black radish or a mullet was introduced into her anus, which\n  was then depilated, as well as her pubis, with burning cinders.\n  Aristophanes, _Clouds_, 1079:\n\n      \u201cWhat, must you suffer the empalement with the radish, and the hot\n      cinders?\u201d\n\n  Suetonius, under the word \u2014\u2014: \u201cThus they treated adulteresses who had\n  been caught in the act: they took black radishes and planted them in\n  their anus, which they rubbed with hot cinders, after having torn out\n  the hair.\u201d\n\nFootnote 28:\n\n  To understand this, the sentence must be complete; the worthy Forberg\n  takes his readers far too learned; Mania, in the poem of Machon, says\n  to Demetrius, offering her buttocks: \u201cSon of Agamemnon, it is now\n  _your_ turn to have them,\u2014you who have ever been so liberal with your\n  own.\u201d (Note of the translator.)\n\nFootnote 29:\n\n  The following is the passage from Machon, as quoted by Athenaeus;\n  without a knowledge of it Forberg\u2019s allusion remains obscure:\n\n      \u201c... Demophon, Sophocles\u2019 minion, when still a youth had Nico,\n      already old and surnamed the she-goat; they say she had very fine\n      buttocks. One day, he begged of her to lend them to him. \u2018Very\n      well,\u2019 she said with a smile,\u2014\u2018Take from me, dear, what you give\n      to Sophocles.\u2019\u201d (Note of the translator.)\n\nFootnote 30:\n\n  _Secta_, sect (from _sequor_) may also be derived from _secare_, to\n  cut, and thus mean: laceration. (Note of the translator.)\n\nFootnote 31:\n\n  Justinus tells the tale somewhat differently: \u201cPausanias had had to\n  undergo since his puberty the violence of Attalus, who added to this\n  indignity a crying outrage: having invited him to a feast and made him\n  drunk, he not only satisfied upon him, when full of wine, his brutal\n  lust, but allowed him to be used by all the guests like a vile\n  courtesan, and made him the laughing stock of his equals. Unable to\n  bear this infamy, Pausanias carried his complaint before Philip many\n  and many a time, but the King always put him off with illusory\n  promises. When Pausanias however saw Attalus elevated to the rank of\n  the Chief of the Army, his fury turned against Philip, and the\n  vengeance which he could not take upon his enemy, he took upon the\n  iniquitous judge.\u201d (IX., 6).\n\nFootnote 32:\n\n  Suetonius, _Julius Caesar_, ch. 48: \u201cNot content with having written\n  in some of his letters that C\u00e6sar was conducted by the guards to the\n  bed-chamber of the King, slept there in a golden bed hung with purple,\n  and that he allowed the bloom of his youth to be blighted in Bithynia,\n  Cicero said to him one day in the midst of the Senate, where C\u00e6sar was\n  defending the case of Nysa, the daughter of King Nicomedes, and spoke\n  of his obligations to that King: Pray, let us pass over all this; it\n  is only too well known what you have received, and what you have\n  given.\u201d\n\n  On the day of his triumph over the Gauls, the soldiers sung the\n  following verses, amongst those which are usually sung behind the\n  triumphal car, and they are well known.\n\n      \u201cC\u00e6sar has subdued the Gauls, and Nicomedes C\u00e6sar: this day is\n      C\u00e6sar triumphant for having subdued the Gauls, and Nicomedes, who\n      subdued C\u00e6sar, has no triumph.\u201d\n\n  Catullus (_carm._ 57):\n\n      \u201cHow well they go together, those shameless cinedes, Mamurra the\n      _patient_, and C\u00e6sar.\u201d\n\nFootnote 33:\n\n  Suetonius, _Julius C\u00e6sar_, ch. 51: Nor yet did he respect the conjugal\n  bed in the provinces; this appears from the distich, also sung by the\n  soldiers at the triumphal entry:\n\n      \u201cCitizens mind your wives; we bring you the bald-headed adulterer.\n      You expended gold in Gaul; here you are taking your change.\u201d\n\n  The same author (_Julius C\u00e6sar_, ch. 52) says: \u201cHelvius Cinna, tribune\n  of the people, admitted to many people, that he had drawn up and kept\n  ready a law by the instructions of C\u00e6sar, to bring it forward during\n  his absence, by which he would be at liberty, with a view to leaving\n  offspring, to marry whom he would and as many wives as he wished. So\n  that nobody should be in any doubt about the notoriety of his lewdness\n  and infamy, Curio, the elder, in one of his pleadings, calls him the\n  husband of all women, and the wife of all husbands.\u201d\n\nFootnote 34:\n\n  \u201cSextus Pompeius reproached him for being effeminate, and Marc Anthony\n  says he bought his adoption from his uncle (or rather his great-uncle)\n  by prostituting himself to him. On a day of public games all the world\n  understood and applied to him very demonstratively the following\n  verses, spoken of a Priest of Cybel\u00e9, Mother of the Gods, playing the\n  tambourine\u201d:\n\n      \u201cSee you how a cinede governs the world with a finger?\u201d\n      (Suetonius, _Augustus_, ch. 68.)\n\n  A picture representing Augustus playing the part of a _patient_, is in\n  the _Monuments de la vie priv\u00e9e des douze C\u00e9sars_, pl. VI., and\n  another of C\u00e6sar and Nicomedes, pl. I.\n\nFootnote 35:\n\n  \u201cIt is even said, that during a sacrifice, he could not restrain\n  himself, smitten with the pretty face of the incense-bearer; the\n  divine service barely finished, he took the youth aside, and debauched\n  him, and then did as much for his brother, who played the flute. Soon\n  afterwards he ordered their legs to be broken, because they reproached\n  each other with their infamy.\u201d (Suetonius, _Tiberius_, ch. 44). The\n  act of this madman is represented on pl. XX. in the work of\n  d\u2019Hancarville, cited on a previous page.\n\nFootnote 36:\n\n  And also Pythagoras. \u201cOne would have thought that nothing was left for\n  him in the way of debauchery, and that he had reached the limits of\n  depravity, if he had not a few days later chosen out of this infamous\n  herd a certain Pythagoras, whom he took for his husband with all the\n  solemnity of a marriage. The _flammeum_ was put on the Emperor\u2019s head,\n  the auspices were consulted, neither dowry nor nuptial torches were\n  forgotten; all was done openly, even those things, which, if done with\n  a woman, are hidden by the night.\u201d (Tacitus, _Annals_, XV., 37). The\n  man called Pythagoras by Tacitus, appears to be the same to whom\n  Suetonius (_Nero_, ch. 29), gives the name of Doryphorus, either on\n  account of his services, or by mistake. \u201cHe took for husband the\n  freedman Doryphorus in the same way in which Sporus had taken him\n  himself for husband, and he counterfeited the cries and sobbings of\n  virgins when losing their maidenhead.\u201d Plate XXXVIII of the above\n  quoted work shows an illustration of this anecdote.\n\nFootnote 37:\n\n  \u201cHe went so far as to try to change a young man into a woman; his name\n  was Sporus, and he had him castrated; having given him a dowry, he\n  caused him to be brought to him with the _flammeum_ on his head, and\n  married him with all the nuptial solemnities. There has come down to\n  us an appropriate saying on somebody\u2019s part, namely, whether it might\n  not have been better for human kind if Domitian, his father, had\n  married a woman of that sort. He made Sporus dress himself in the\n  costume of the Empresses, and had him carried in his litter; he\n  travelled with him in that way, taking him through the meetings and\n  markets in Greece, and soon after in Rome, about the time of the\n  Sigillarian festivities, kissing him from time to time.\u201d (Suetonius,\n  _Nero_, ch. 28). Plate XXXIV in the repeatedly quoted French work,\n  gives a representation of the abominable wedding.\n\nFootnote 38:\n\n  \u201cHe (Hadrian) enjoyed the affection of Trajan, but this did not save\n  him from the malevolence of the pedagogues of the young boys Trajan\n  loved so ardently\u201d (Spartianus, _Hadrian_, ch. 2).\n\nFootnote 39:\n\n  \u201cHe lost, during his navigation of the Nile, his dear Antinous, and\n  wept for him like a woman. There are sundry allegations about this\n  Antinous; some say he was devoted to Hadrian, others point to the\n  beauty of his shape, and to the pleasure Hadrian experienced with him.\n  At the instance of Hadrian the Greeks placed him in the ranks of the\n  Gods, and affirmed that he gave oracular decisions; those oracles, it\n  is said, were composed by Hadrian himself\u201d (Spartianus, _Hadrian_, ch.\n  14). St. Jerome says in the _Hegesippus_: \u201cAntinous, a slave of the\n  Emperor Hadrian, after whom a circus was named the Antinoian, founded\n  also a town bearing his name (Antinoia), and established an Oracle in\n  the temple.\u201d\n\nFootnote 40:\n\n  \u201cWho, indeed, could put up with a ruler who imbibed pleasure through\n  all the cavities in his body? Not even a beast would be suffered to do\n  so. At Rome his only care was to send out emissaries, who had to look\n  out for and to bring to the court the best shaped men for his\n  enjoyment. He had a performance of the comedy of \u201cParis\u201d in his\n  palace, played the part of Venus himself, and suddenly dropping his\n  clothes, he appeared naked with one hand on his chest and the other\n  covering his pudenda; he then knelt down and offered his raised\n  buttocks to his pedicon\u201d (Lampridius, _Heliogabalus_, ch. 5). And a\n  little farther on: \u201cHe loved Hierocles to such a degree as to kiss his\n  virile parts, a thing I blush to report; he said that he thus\n  celebrated the Floralia\u201d (_Ibid._, ch. 6). He did not hesitate to\n  repeat the infamous wedding of Nero with Pythagoras: \u201cZoticus had such\n  a power over him that the principal officials of the state treated him\n  as though he really were the husband of the Emperor. He married him,\n  and made him consummate the marriage in the presence of the giver away\n  of the bride, telling him, \u201cPush in, Magira!\u201d And this was done at a\n  time when Zoticus was ill\u201d (Lampridius, ch. 10). Zoticus was called\n  Magira on account of the profession of his father, who had been a\n  cook.\n\nFootnote 41:\n\n  Socrates, as is well known, has not been in want of warm defenders;\n  Brucker (_Critical History of Philosophy_, I., pp. 539, 540), may\n  stand for all of them. Undoubtedly Plato, in _Symposium_, brought in\n  Alcibiades, who says he recollects, to use the expression of Cornelius\n  Nepos (_Alcibiades_, ch. 2.) \u201cto have passed a night with Socrates,\n  but not otherwise than a son might with his father.\u201d But Xantippe, and\n  it is not surprising, was indignant that her husband should be on such\n  familiar terms with a good-looking youth like Alcibiades; and Aelian\n  (_Varide Historiae_, XI., 12), relates that she stamped upon a cake\n  sent by Alcibiades, which made Socrates laugh and cry out: \u201cWhat are\n  you doing? You cannot eat it now. I do not care for it at all!\u201d But,\n  Socrates! good morals and such friends are incompatible. Enough to\n  name amongst the disciples of Socrates Plato, whom Diogenes La\u00ebrtius\n  (III., 23), declares to have loved Aster, Phaedrus, Alexis, and before\n  all Dion; he quotes an epigram of Plato on Dion, ending thus:\n\n      \u201cO you, who have so fiercely burnt my heart with love, you Dion!\u201d\n\nFootnote 42:\n\n  Valerius Maximus (IX., 12) relates of Pindar: \u201cOne day, at the\n  Gymnasium, Pindar, leaning his head against the breast of a young lad,\n  whom he loved above all (Suidas says his name was Theoxenes), fell\n  asleep; no sooner had the head of the establishment seen him asleep\n  than he ordered all the doors to be closed, for fear of the poet being\n  awakened.\u201d Athenaeus on his part (XIII., 81) tells us of Sophocles:\n  \u201cSophocles loved boys to the same degree as Euripides loved women\u201d;\n  and a little farther on (ch. 82) he relates the story of a youth whom\n  Sophocles enjoyed, but at the price of his mantle, which the rogue\n  abstracted. Euripides, having been informed of this adventure, mocked\n  the poet for having been thus done: \u201cI also\u201d, he said, \u201chave had him,\n  but he got nothing else out of me.\u201d I am surprised that this passage\n  of Athenaeus should have appeared doubtful to the celebrated Casaubon,\n  on account of the expression \u201cgot out of me\u201d which is quite correct\n  and applicable. Sophocles and Euripides had both lavished their white\n  fluids upon the little rogue; but from one of them he got besides a\n  mantle, from the other nothing else.\n\nFootnote 43:\n\n  \u201cNo less fiercely burned the love of Anacreon of Teos, they say, for\n  the Samian youth Bathyllus\u201d (Horace, _Epodes_, XIV., 9, 10).\n\nFootnote 44:\n\n  The actual words of Plautus are:\n\n      \u201cI must do the puerile service: I will cower down over a hamper\u201d\n      (_Cistellaria_ IV., sc. I., v. 5),\u2014which means, I will bend down\n      to the hamper, raising the buttocks, and thus present them to the\n      pedicon. This is, in fact, what is called, the \u201cpuerile office\u201d,\n      and which Apuleius (_Metam._ III., ch. 2), calls \u201cthe puerile\n      corollary.\u201d Martial, IX., 68 says simply, \u201c_illud puerile_.\u201d\n      _Conquinescere_ is according to Nonius, p. 531, Gottfried\u2019s\n      edition, to curve the spine, an expression designating in\n      particular the passive posture as we have seen in the _Pseudolus_:\n\n      \u201cWhen he curves the spine, then simultaneously wriggle your\n      buttocks.\u201d\n\n  Some authors have also used a still more forcible expression,\n  \u201c_Ocquinescere_,\u201d vis., \u201cto cower low down\u201d (Nonius, p. 567).\n  Pomponius, on word \u201c_Prostibulum_\u201d: \u201cI have never forced pedication\n  upon any citizen; I have always abstained, unless the patient had\n  asked me and cowered down of his own free will.\u201d And on word\n  \u201c_Pistor_\u201d: \u201cUnless somebody anticipated my desires, willingly\n  crouching down so that I could do the thing securely.\u201d This position\n  of the patient cowering down is very rarely alluded to; the question\n  generally turns upon his kneeling. \u201cThus,\u201d says Lampridius of\n  Heliogabalus, he offered himself with the buttocks raised to the\n  pedicon\u201d (ch. 5). Heliogabalus was kneeling, and not crouching. The\n  same is the case with Timarchus in Lucian: \u201cAll that were near you\n  remember it; they have seen you on your knees, while your accomplice\n  did you know what\u201d (_Apophras_, p. 152, vol. VII.\u2014Works of Lucian\n  edit. by J.-P. Schmid). If you would like to see these two postures,\n  you will find them in the _Monuments de la vie priv\u00e9e des douze\n  C\u00e9sars_, pl. XXVII., a _patient_ crouching, and pl. XXXVIII., a\n  _patient_ kneeling.\n\n  From the fact that men wanting to void their excrement when out of\n  doors cower down, it has come about that passive pederasts were said\n  to sh...t,\u2014in fact to sh...t the active party\u2019s member as it goes in\n  and out of the anus. Hence in the _Priapeia_, LXX.:\n\n      \u201cLook at me, thief, and realize the weight of the member you will\n      have to sh...t.\u201d Martial, IX., 70 also plays on the word:\n\n      \u201cWhen you love a woman, Polycharmus, you always sh...t before you\n      have done. Tell me, Polycharmus, what you do, when you pedicate?\u201d\n\nFootnote 45:\n\n  _Pseudolus_, IV., sc. VII., 85.\n\nFootnote 46:\n\n  You might very well, Aloysia, have quoted Horace too (_Epodes_, XI):\n\n      \u201cNow Lyciscus holds me in love-bonds, from which neither friendly\n      advice, nor humiliating affronts avail to liberate me.\u201d\n\n  And _Satires_, I., ii, v. 116-119.\n\n      \u201cWhen your privates are swelling, if some maid-servant or\n      slave-boy is at hand for you to assail forthwith, do you choose\n      rather to burst with desire? Nay! not I!\u201d\n\nFootnote 47:\n\n  _Art of Love_, II., 683, 684.\n\nFootnote 48:\n\n  _Priapeia_, II.\n\nFootnote 49:\n\n  _Epigr._ 44, book IX:\n\n      \u201cCatching me with a boy, you harass me with your cries, and you\n      tell me, my wife, that you have posteriors too.\u201d\n\n      Many and many a time did Juno say the same to Jupiter the\n      Thunderer; yet he continued to sleep with slender Ganymede.\n\n      He of Tyrius, laying his bow aside, bent Hylas under him; think\n      you therefore that Megara was without buttocks? Dephn\u00e9, by her\n      flight, vexed Ph\u0153bus, but his love\u2019s ardour found relief in the\n      end in the boy Oebalius. Although Briseis slept, often with her\n      backs turned upon him, his smooth-skinned friend Patroclus was\n      more to the taste of the son of Aeacus.\n\n      Cease then, wife, to call your affairs by masculine names; better\n      consider you have two vulvas.\n\n  His Epigram XII., 98, treats of the same matter:\n\n      \u201cKnowing as you do the honest walk and fidelity of your husband,\n      and that he never misuses your bed with concubines, why, foolish\n      woman, torment yourself about those venal boy lovers,\u2014brief and\n      fugitive is the pleasure from their complaisance!\n\n      They are more useful to you than to their master, I tell you, for\n      they make him think that one wife is better than they all. They\n      give what you will not give;\u2014But I will, you say, so that the\n      volatile husband stray not from the conjugal bed.\n\n      But it is not the same thing, I want a fig not an orange, and you\n      must know theirs is a fig, yours an orange; Look! a matron, a\n      woman like you, must know what belongs to her. Leave to boys what\n      is theirs, and do you make the best of what is yours.\u201d\n\nFootnote 50:\n\n  Some prostitutes sat (Plautus, _Poenulus_, I., ii., v. 54), others\n  stood: \u201cAnother man will only have the harlot that stands upright in\n  the unclean brothel,\u201d (Horace, _Sat._ I., ii., v. 30.)\n\nFootnote 51:\n\n  Juvenal\u2019s _Messalina_ (VI., v. 123) prostitutes herself \u201cunder the\n  fictitious name-board of Lycisca.\u201d Petronius: \u201cI see men gliding in\n  stealthily between the name-boards and the naked prostitutes; I\n  understood, alas, too late, that I had been introduced into a bad\n  place.\u201d (_Satyr._ ch. 7.) Martial, XI., 46:\n\n      \u201cWhen you pass the threshold of a chamber with name-board over the\n      door, whether it be a boy or a girl that greeted you with a\n      smile....\u201d\n\n  That the prostitutes changed their names is apparent from a passage in\n  Plautus (_Poenulus_, V., iii, 20, 21):\n\n      \u201cFor to-day they were to change their names, and will lend their\n      bodies for infamous traffic.\u201d\n\nFootnote 52:\n\n  Horace, _Sat. II._, vii, 48, 49:\n\n      \u201c... Every woman that naked beneath the bright lamplight endured\n      the thrusts of a swollen member.\u201d\n\n  Juvenal, VI., 130, 131.\n\n      \u201cFoul with the reek of the lamp, she bore to the Imperial couch\n      the stink of the brothel.\u201d\n\nFootnote 53:\n\n  Authors vary on this point. Herodotus: \u201cThe Persians pollute young\n  boys; they have learned it from the Greeks,\u201d (I., 135). Plutarch\n  refutes the assertion: \u201cHow can the Persians be indebted to the Greeks\n  for these impurities, when all historians are agreed upon the fact\n  that they had eunuchs before they had ever come near to the Grecian\n  seas?\u201d (_Of the Maliciousness of Herodotus_, p. 857, vol. II of\n  Frankfort edition of 1620). _Athenaeus_: \u201cPederastia was first\n  introduced in Greece by the Cretans, as is related by Timaeus; other\n  authors however have asserted that the man who first imported that\n  sort of love was Laius, who, having been hospitably received by\n  Pelops, fell in love with Chrysippus, the son of his host, carried him\n  off in his chariot, and fled to Thebes.\u201d (XIII., 79.) And who has not\n  heard of the incontinence of the inhabitants of Sodom?\u201d\n\nFootnote 54:\n\n  Particularly in Euboea, whence the expression, \u201cChalcidize\u201d, meaning,\n  according to Hesychius, to pedicate, because masculine loves\n  flourished among the Chalcidians. \u201cPhicidize\u201d is another expression\n  for the same thing from the name of a town now unknown; Suidas:\n  \u201cPhicidize, to be a Pederast\u201d, and similarly, \u201cSiphnianize\u201d from\n  Siphnos, an island in the \u00c6gean; Hesychius says: \u201cSiphnianize, that is\n  to finger the anus; the inhabitants of Siphnos are, in fact, given to\n  the practice of pederastia.\u201d We have seen above that the meaning of\n  Siphnianize has been perverted.\n\nFootnote 55:\n\n  _Athenaeus_, XIII., 79: \u201cOf all the barbarians the Celts, although\n  their women are most beautiful\u2014it is, therefore, not surprising that\n  an ardent amateur of \u201cfine women,\u201d such as Julius Caesar is described\n  to us, should in the Gallic Provinces have been not over respectful to\n  the conjugal bed\u2014the Celts take more pleasure in pederastia than any\n  other Nation, to such a degree that amongst them it is no rarity to\n  find a man lying between two minions.\u201d\n\nFootnote 56:\n\n  Pardon me, illustrious Marcus Pullarius, for having almost forgotten\n  you. Ausonius, _Epigr._ LXX.:\n\n      \u201cWhich Marcus? The one they call the \u201ccat that catches boys\u201d, he\n      who tarnishes all the purity of childhood, who plies with his\n      back-door tool the rearward Venus, the poet Lucilius\u2019 _subulo_,\n      his _pullipremo_.\u201d\n\n  Ausonius calls him the pullarian cat, because he hunted after young\n  lads (puelli) as the cat gives chase to birds; he calls him, applying\n  to him the same epithets as \u201cLucilius, who Satires he had the\n  opportunity of reading,\u2014more fortunate in this than we,\u2014a _subulo_\u201d\n  (from _subula_, an awl), wanting to make it understood that with his\n  member he transfixed, like a cobbler with his awl, the anus of\n  cinedes; and _pullipremo_, from his compressing in his work young\n  lads.\n\nFootnote 57:\n\n  \u201cMenacing with his couched lance some youth (he was a determined\n  pedicon), he would say he intended to go to Aversa, a famous town\u201d\n  (Aloysia Sigaea, Dialogue VII.).\n\nFootnote 58:\n\n  See the \u201cHistory of the Eighteenth Century\u201d, by Christ. Dan. Voss (in\n  German, Part V., p. 364). As to pedicons of less exalted position, of\n  whom mention is made by the widow of Philip, first Duke of Orleans,\n  (in her amusing letters, pp. 74, 284, 350), which appeared about\n  thirty years ago, there are: the Cardinal de Bouillon, the Chevalier\n  de Lorraine, the Comte de Marsan, Fran\u00e7ois Louis, Prince de Conti.\n  These together with the Comte de Varmandois, a cinede this last, must\n  rest content to appear in a mere foot-note.\n\nFootnote 59:\n\n  Do not misunderstand what I say. It is not for an honest man to\n  sharpen his wits at the expense of another\u2019s book.\n\n\n------------------------------------------------------------------------\n\n\n\n\n                              CHAPTER III\n\n                           OF IRRUMATION[60]\n\n\nTO put the member in erection into another\u2019s mouth is called to\n_irrumate_, a word, which in its proper sense means to give the breast;\nin fact, according to _Nonius_, p. 579 (Gottfried\u2019s edition), the\nAncients called the bosom _ruma_. The verge, introduced into the mouth,\nwants to be tickled either by the lips or the tongue, and sucked; the\nparty who does this service to the penis is a fellator or sucker, for\nwith the Ancients _fellare_ meant to suck, also according to _Nonius_,\np. 547. The equivalent to _fellare_ in Greek is \u2014\u2014.\n\nThe Lesbians are believed to be the inventors of this particular\nnastiness. The Scholiast, in verse 1337 of the _Wasps_ of Aristophanes,\ncites Theopompus as vouching for the fact.\n\nThis is the reason why the Greeks apply the expression \u201cLesbianize\u201d or\n\u201cLesbize\u201d to those who imitated the Lesbian usages, either as\n_irrumants_, or as _fellators_. Suidas: \u201cLesbianize\u2014to defile the mouth;\nthe Lesbians are in fact believed to give themselves to these shameful\nacts.\u201d The same author says under the word, \u201c_Siphnianize_,\u2014to\n_Lesbianize_, that is to use the mouth abominably.\u201d[61] Aristophanes has\nemployed the word in the sense of _sucking_ (_Wasps_, 1337).\n\n    \u201cLook, how cleverly I kept you away, when you wanted to Lesbianize\n    the guests.\u201d\n\nAnd again in the _Frogs_ 1343:\n\n    \u201cHas this Muse never used the Lesbian mode?\u201d[62]\n\nBut Hesychius has employed it for _irrumate_: \u201cLesbianize, to defile a\nman\u2019s mouth.\u201d\n\nLesbianize and Ph\u0153nicianize are generally used conjointly, as though\nthis practice had been equally common among the Ph\u0153nicians. Lucian says\nin his _Apophras_ (ch. 26):\n\n    \u201cIn the name of the Gods tell me what you are thinking of, when it\n    is bruited about publicly that you Lesbianize and Ph\u0153nicianize?\u201d\n\nWhat the difference between the two may be is not known. At any rate\nTimarchus, who is so bitterly attacked by Lucian, was a _fellator_, as\nmay be readily gathered from the following. Timarchus, having arrived at\nCyzicus to be present at a wedding feast, was turned out of doors\n(_ibid._, ch. 26), the mistress of the house upbraiding him in these\nwords for the impurity of his mouth: \u201cI would not have in my house a man\nwho must have a man himself!\u201d The passage preceding the above is still\nplainer and more to the point: What does the man reproach Timarchus\nwith, who has surprised him kneeling before a young lad (_ibid._, ch.\n21), and who says farther on, \u201cthat he had seen him at work\u201d, if this\ndoes not apply to a _fellator_? Besides, what is the meaning of that\nsore throat contracted by him in Egypt (_ibid._, ch. 27), where\naccording to rumour, he had been nearly suffocated by a sailor, who fell\nupon him and stopped his mouth? Whence that nickname of the Cyclops\n(_ibid._, ch. 28), which was given to him, because one day, when he was\nlying drunk on the ground, a young man, \u201cwith an upstanding stake\nexceeding well sharpened\u201d, threw himself upon him, to force it into his\nmouth, as Ulysses did with the eye of the Cyclops, \u201cA new Cyclops, with\nthe mouth open at full stretch, you let him burst your cheeks.\u201d It is\nuseless to add to this the passages with respect to those who repel his\nkisses (ch. 23), or as to the use to which he puts his tongue (ch. 25),\nfor it is doubtful whether they are addressed to a _fellator_ or a\n_cunnilingue_ (a licker of the vulva). That Timarchus was no stranger to\n_irrumation_, seems implied (ch. 17) by the apostrophe, \u201cAre you not all\nthat?\u201d the more so as previously Lucian\u2019s saying: \u201cIf any one sees a\ncinede do or suffer the shameful act...\u201d makes it apparent that the\nactive part was also one of the vices of Timarchus. Lucian could\ntherefore justly say of this Timarchus, that he Lesbianized and\nPh\u0153nicianized, if he wanted to imply by one of these words, \u201csucking\u201d,\nand by the other, \u201cirrumating.\u201d But it is uncertain which of these words\nmeans \u201cto suck\u201d, and which \u201cto irrumate.\u201d But what does this matter?\nThere is no doubt that Lucian intended to make this distinction.\nPh\u0153nicianize might even be applied to a _cunnilingue_[63], an expression\nwhich we shall dilate upon presently. Needless therefore in this place\nto give examples of women who allowed their vulvas to be licked.\n\nVery remarkable is a passage of Galen in book X., _De vi simplicium_, in\nwhich he makes a distinction between Lesbianize and Ph\u0153nicianize,\ndemonstrating that the one is more shameful than the other:\n\n    \u201cIt is worse for an honest man to be spoken of as an eater of\n    excrements than as being a defiler or a cinede; and amongst the\n    defilers we execrate such as Ph\u0153nicianize more than those who\n    Lesbianize. The latter I consider to be doing what is as bad as the\n    habit of drinking menstrual discharge.[64]\u201d\n\nGalen means by this that the man who uses human excrements as medicine\nis considered worse than a fellator or a cinede; that amongst the\nfellators the Ph\u0153nicianists are more abominable than the Lesbianists.\nThere can therefore be no doubt that he designates the action of the\n_fellators_ by the word Ph\u0153nicianizing, and by Lesbianizing that of the\n_irrumants_. In fact, as he judges those the worst who come nearest to\nthe eaters of excrements, he could not detest less those who defile\ntheir mouths by fellation than those who defile the mouths of other\npeople by irrumation; similarly he could not help holding in abhorrence\nthe _cunnilingues_ and the drinkers of menses, of whom more later on.\n\nBut the Lesbians found imitators. The inhabitants of Nola were in bad\nrepute amongst the Ancients in that respect; in Ausonius, _Epigr._\nLXXI., Crispa, a fellatrix, is said to practice the business \u201cwith which\nan unprecedented effeminacy inspired the people of Nola.\u201d However, here\nis this spirited epigram in its entirety:\n\n    \u201cOver and above the intimate joys of legitimate love, hateful lust\n    has found out other foul modes of pleasure, of the sort the\n    loneliness of Lesbos taught Hercules\u2019 heir, of the sort smooth\n    tongued Afranius in his actor\u2019s gown displayed upon the stage, of\n    the sort an unprecedented effeminacy inspired the men of Nola with.\n    Crispa, with but one body, yet practises them all: masturbates,\n    fellates, works by either orifice,\u2014dreading to die in vain before\n    she has tried every mode.\u201d\n\nTo explain,\u2014of course Crispa did not neglect to have herself entered in\nthe usual way; these are \u201cthe intimate joys of legitimate love.\u201d Then\nshe allowed herself to be pedicated; this is the vice of Philoctetes,\nthe inheritor of the arrows of Hercules, as also Afranius, of whom\nQuintilian says: \u201cHe excelled in the Roman comedy; a pity that he\npolluted his plays with infamous masculine amours! He thus bore witness\nagainst his own morals\u201d (_Inst. Orat._, X., I). Further Crispa did not\nfail to allow herself to be _irrumated_, this is, \u201cthe vice their\nunprecedented effeminacy instilled into the men of Nola.\u201d Lastly the\nwhole is recapitulated quite plainly in the last line but one; to\nmasturbate is the genus, while to fellate, and to work by one and the\nother orifices are so many species, three altogether.\n\nThere are authors who think that the celebrated riddle of Coelius in\nQuintilian: _Clytaemnestram quadrantariam, in triclinio coam, in\ncubiculo nolam_ (_Instit. Orat._, VIII., 6 p. 747), refers to a woman of\nthe name of Nola, she being a _fellatrix_ after the fashion of the\nNolans. But I prefer the interpretation of Alciatus; he believes that\nthe woman in question was Clodia, the notorious sister of Clodius, and\nwife of Metellus, called _Coa_, because she liked coitus on the open\ntriclinium, and _Nola_ because she refused the same in bed. Spalding\nevinces surprise at the want of exactitude, which the word\n_quadrantaria_ would have in that case. To me that appears like looking\nfor knots in a rush. Why should we not suppose Clodia, disgusted, like\nMessalina, by the facility of her adulteries, to have been drawn into\nextraordinary excesses[65] to such a point that she would no longer have\ncommerce with men in the dark, but only in the glare of lighted torches,\nas Martial confesses in speaking of himself (XI., 104):\n\n\u201cYou love the game in the dark, I like it by lamp-light; my delight is\nto make my entry with light to see by,\u201d\u2014and in the presence of living\nwitness, that she might be seen, if not actually on her back, at any\nrate going away for it or just coming back afterwards. Do you think that\nindecency could not possibly go so far? What did Augustus do, whom Marc\nAnthony, according to Suetonius, \u201creproached for having at a festival\ntaken the wife of a Consular from the triclinium to a bedroom, in the\npresence of her husband, and afterwards conducted her back to the table\nwith her face all on fire and her hair in disorder?\u201d (_Augustus_, ch.\n69). And Caligula, according to the same Suetonius, \u201cwhen a guest at a\nwedding-feast said to Piso, who was sitting close by him: \u201cDo not push\nup so close to my wife!\u201d and immediately after made her rise from the\ntable and took her away with him\u201d (_Calig._, ch. 25). The same author,\n(_Calig._, ch. 36), speaking of the most illustrious Roman ladies, tells\nus that Caligula \u201cinvited them to dinner with their husbands, passing\nthem in review before him, he examined them with the minute attention of\na slave dealer, lifting their heads up if any of them bowed them down\nwith shame. As often as he felt inclined, he left the triclinium and\ntook the chosen fair one aside with him; then after returning to the\nroom with the traces of his doing still upon him, he would praise or\ncriticize these ladies openly, speaking of the beauties or blemishes of\ntheir bodies, and even how often he had repeated the enjoyment.\u201d Horace\nagain speaks of an adulterous woman (_Odes_, III., vi, 25-32):\n\n    \u201cSoon she looks out for fresher adulterous pleasures, while the\n    husband is drunk; and does not care to whom she grants the furtive\n    forbidden pleasures, which with the torches extinguished, she is\n    ready to give and take. Nay! she does not care for her very\n    husband\u2019s presence, and with his knowledge she rises to meet\n    whosoever may call, say a merchant, say the commander of a Spanish\n    ship in harbour, who buys her favours by tariff!\u201d\n\nAgain look at the feast of the Pope, Alexander VI., whom we have already\nmentioned for your profit and amusement in our _Hermaphroditus_[66].\n\nIs this evidence enough to satisfy you as to these _Coae_ of the\ntriclinium? Well! it was after this fashion Clodia preferred to be had.\nAlone with a solitary lover in bed and no one by, she refused\n(_nolebat_); in public on the triclinium, she was willing enough for\ncoition (_volebat coire_). Hence the jest; she was _Coa_ and _Nola_.\nCoelius might have put it still more plainly; on the triclinium she was\n_Vola_, in bed _Nola_.\n\nIt was not the inhabitants of Nola only who were addicted to the Lesbian\nvice, the Oscans[67] generally were considered to be very much given\nthat way, so much so that certain authors trace to them (the Osci), in\nearlier times called the Opsci or Opici, the etymology of the word\n\u201cObscene\u201d, Festus, p. 553:\n\n    \u201cIn almost all the old treatises the word is written _Opicum_\n    instead of _Oscum_; it is from the name of this people that\n    shameless and impudent expressions are called obscene, because\n    indulgence in filthy debauchery was very common among the Oscans.\u201d\n\nThe Ancients employed many forms of circumlocution to convey the meaning\nof their filthy practices. For instance, instead of _irrumate_, they\nsaid: to offend the mouth[68], corrupt the mouth[69], to attack the\nhead[70], to defy to the face[71], insult the head, not to spare the\nhead[72], to split open the mouth[73], gain the heights[74], mount to\nloftier regions[75], compress the tongue[76], to indulge in abominable\nintercourse[77], and instead of receiving the member into the mouth they\nsaid: to lend the mouth in kind complaisance[78], work with the\nmouth[79], lick men\u2019s middle parts[80], lick simply[81], or lastly to be\nsilent[82]. Just as Persius has employed the word _cevere_, to wriggle\nin the sense of flattering, so Catullus uses _irrumate_ as meaning to\ntreat ignominiously[83].\n\nIt is thus he complains of having been irrumated by Memmius XXVIII., 9,\n10:\n\n    \u201cOh, Memmius, well and long and leisurely, laid on my back all the\n    length of that beam, you irrumated me.\u201d\n\nHe had, in fact, experienced in Bithynia the meanness and avarice of\nthis Praetor, Memmius, who had not cared a rap for his comrades\u2019 honour,\nand who is alluded to in _Epigr._ X., 12, \u201cPraetor and irrumator.\u201d In\n_Epigr._ XXXVII., he threatens his boon companions in debauchery, with\nwhom his mistress has taken refuge:\n\n\u201c... Do you think I dare not irrumate alone, as I stand here, two\nhundred pothouse-heroes?\u201d And he adds that he would write on the front\nof the tavern the infamy of these blackguards:\n\n    \u201c... Your names I shall chalk up all over the tavern\u2019s front.\u201d\n\nOther passages of Catullus, XXI., 12, and LXXIV., 5, are also quoted to\nprove the various employment of the word _irrumate_; but they do not\nseem to me to bear upon the question.\n\nThe epithet _shameless_ was especially given to the man who allowed\nhimself to be pedicated or irrumated. _Priapeia_ LIX.:\n\n    \u201cIf you come to steal, you will return _shameless_.\u201d\n\nCicero, _De Oratore_, II., 257:\n\n    \u201cIf you are _shameless_ before and behind....\u201d\n\nHorace, _Epistle_, I., xvi., 36:\n\n    \u201cIf he calls me a thief, he denies that I am chaste.\u201d\n\nLampridius, _Commodus_, ch. 10:\n\n    \u201cAlready as a child he was a glutton and _shameless_, which is\n    explained by what he says in ch. 5: \u201cHe gave himself up to the\n    infamous abuses of young men and to their assaults\u201d, and ch. i:\n    \u201cFrom his tenderest age he was depraved, mischievous, cruel, a\n    libertine; he allowed his mouth to be soiled and defiled.\u201d\n\nOn the other hand, a woman who had never submitted to a man, was called\n_chaste_ (_Priapeia_ XXXI.):\n\n\u201cYou are allowed to be as chaste as Vesta;\u201d The same epithet was given\nto a wife that was faithful to her husband such a one as is praised by\nMartial in _Epigr._ X., 63.\n\n    \u201cMy couch is lighted by the rarest glory,\u2014one member, one mentula\n    alone has known my chastity.\u201d\n\nTo the preceding examples of _fellators_ and _fellatrices_ we will now\nadd, from Aloysia Sigaea\u2019s book, that of Crisogono, who cleverly\npersuades Sempronia to lend him her mouth:\n\n    \u201cThe day before yesterday (it is Ottavia speaking), Crisogono came\n    to see my mother in the afternoon. All was quiet and silent. He had\n    scarcely begun to wanton a little with her, when he became very\n    importunate. \u201cYesterday morning\u201d, he said, \u201cI learned a new kind of\n    pleasure. One of our grand personages, who had certainly tasted it,\n    says that there is nothing so disgusting and repulsive as those\n    parts of his wife which stamp her as a woman,\u2014and he has a very\n    pretty wife, mind! In that sink every thing is foul, while in this\n    (kissing my mother on the mouth), dwells the true Venus. He\n    therefore abominates that illfavoured cavern, and adores that pure\n    mouth, that charming head. He looks to nothing else, his member\n    rises for nothing else. His wife is as spirited as she is beautiful,\n    and even more obliging. She knows no other pleasure than her\n    husband\u2019s; what he thinks right she thinks proper, and abets all the\n    caprices of her husband; so she lends him the service of her mouth.\n    What would you do, Sempronia, if I asked you? If you were to refuse\n    I should say that you have forgotten all your promises and your\n    pledged faith. You know that Socrates said, the beautiful body of a\n    pretty woman is nothing but a living treasure chamber of\n    voluptuousness, the storehouse whereto men resort to find their\n    pleasures, whereto they direct the burning floods of their\n    lubricity. What matter whether you fulfil your duty through that\n    pure canal (kissing her mouth), or through that other (touching\n    below), which is infect?\u201d He persuaded her to what she was willing\n    to do without persuasion. \u201cOh!\u201d she said, smiling, \u201cwhat an air you\n    want me to play, and upon what a flute, in our concert!\u201d taking in\n    her hand his member, which began to rise. She seized the point of\n    his dart between her lips and turning her tongue around it, caused\n    novel transports of delight to the member that slid into its new\n    receptacle. But feeling that the fountains of the brine of Venus\n    were on the point of bursting forth, she recoiled with horror. \u201cYou\n    would not degrade me so far\u201d, said my mother, \u201cas to make me drink a\n    man in a liquid form?\u201d She had scarcely spoken, when an abundant\n    shower fell upon her robe. He showed some anger, \u201cHow could you be\n    so foolish,\u201d he cried, \u201cas to spoil such good work!\u201d She replied:\n    \u201cForgive me, the next time you will find me more obedient.\u201d She kept\n    her word, and actually drank men in a liquid state,\u2014a spicy thing,\n    for indeed the seed is spicy with salt!\u201d (Dial. VII.)\n\nMancia also proved complaisant in that way to Marino; Eleanor tells it\nin Aloysia Sigaea:\n\n    \u201cMy cousin, Mancia, has married a Neapolitan of the name of Marino.\n    Marino is burning all over with debauchery. The libertine looks for\n    the woman in Mancia even above the breasts; he wants her mouth, as\n    though the vulva of the young wife had taken refuge there, or as if\n    the mouth had made a bargain with the vulva to participate in the\n    games of Venus. I blamed her for allowing so unnatural an act. \u201cWhat\n    would you have?\u201d she said. \u201cMarino\u2019s instrument occupies my mouth,\n    so I cannot complain. We please our husbands only by reason of being\n    women. Never mind where she is taken, if a woman only proves that\n    she is a woman, she will please.\u201d\u201d (Dial. VII.)\n\nSo too Alfonso tries to engage Eleanor herself in the same fashion:\n\n    \u201cLook you! Ottavia\u201d, added Eleanor, \u201chow passionately loving Alfonso\n    is. Some days ago, after having several times plied his javelin in\n    the legitimate way, he presented it to my mouth. \u201cYour catapult, my\n    Alfonso\u201d, said I, \u201cis not made for breaching this door; you are mad,\n    and you want to make me the same.\u201d \u201cNo! I would fain have you mad,\n    not myself; for that you love me, I owe to your madness, not to any\n    merits of my own. If I get delirious, I may forget the respect which\n    I owe you, and I would rather die than cease to live for you alone.\u201d\n    These words softened my heart, and decided me to assist him in that\n    game. I seized his inflamed dart with a good heart between my lips.\n    But that was all, his member returned voluntarily to the place it\n    had left, and finished its exploits, which it had impudently begun\n    above, properly in the region of the middle.\u201d (Dial. VII.)\n\nGonzalvo of Cordova was another amateur of this mode. Aloysia Sigaea:\n\n    \u201cGonzalvo of Cordova, a celebrated general, is said to have taken\n    very much to this kind of voluptuousness in his old age.\u201d (Dial.\n    VII.)\n\nThe prurient ingenuity of Tiberius invented a new species of\n_fellation_.\n\n    \u201cHis turpitude went still farther, to such infamous excesses, that\n    it is as difficult to relate them as to listen to them; they are\n    scarcely credible. He caused little children, of the tenderest age\n    to be taught to play between his legs, while he was swimming in his\n    bath, calling them his little fishes, to touch him lightly with\n    tongue and teeth, and like babies of some little strength and\n    growth, though not yet weaned, to suck his privates as they would\n    their mother\u2019s breast. His age and his inclination predisposed him\n    for this sort of pleasure before all others.\u201d (Suetonius,\n    _Tiberius_, ch. 44).\n\nA representation of this ingenious libertine while tickled by what he\ncalled his little fishes, is to be seen on plate XVIII. of the\n_Monuments de la vie priv\u00e9e des douze C\u00e9sars_.\n\nMen advanced in age, whose member will no longer obey their will, are\nmore inclined to irrumate than others. To this circumstance the passage\nin Martial, IV., 50, refers:\n\n    \u201cNo man is too old to irrumate.\u201d\n\nXI., 47:\n\n    \u201cGain the heights; there your old member will revive.\u201d\n\nAnd III., 75:\n\n    \u201cYour mentula, Lupercus, has long ceased to stiffen; nevertheless,\n    in your folly you strive to make it rise. You are fain now to\n    corrupt pure lips for gold; but even so your Venus is stimulated in\n    vain.\u201d\n\nFor this reason irrumators are less feared by married men. Thus Martial\ndealt more lightly with Lupus, whom he had surprised while irrumating\nhis Polla, in the passage (X., 40) quoted previously. The husband of\nGlycera, if so be that she had one, also need not have feared that\nLupercus would do duty for him, Martial, XI., 41:\n\n    \u201cLupercus loves the beautiful Glycera; he is her lord and master,\n    and he alone. He was complaining bitterly he had not loved her for a\n    month; Aelianus asked the reason,\u2014he replied Glycera had the\n    toothache.\u201d\n\nLepidinius, in the _Hermaphroditus_ (I., 13), is of opinion, that anyone\nwho has once irrumated can never get rid or renounce the habit. I must\nleave it to experts to decide upon this. So also thinks Aloysia Sigaea:\n\u201cSuch as have once tasted it, are mad after this pleasure.\u201d (Dial. VII.)\n\nNo wonder that after fellation, the mouth has to be washed out with\nwater. Martial alludes to this, II., 50;\n\n    \u201cYou lend your mouth, and then drink water, Lesbia; quite\n    right,\u2014where your work is, there you take water.\u201d\n\n_Priapeia_, XXX., says:\n\n    \u201cWalk in the vineyards, and if you steal any of the grapes, you\n    shall have water, stranger, to take in another way.\u201d\n\nPriapus means: \u201cYou came to get water to drink; but if you pluck any\ngrapes, I shall irrumate you, and then you will want water to rinse your\nmouth rather than to drink.\u201d Martial says as much to Chion\u00e9 in _Epigram_\nIII., 87, quoted before.\n\nTo ask for the loan of the mouth is to demand a thing much more shameful\nthan the other two orifices. Martial, IX., 68:\n\n    \u201cAll the night long I possessed a lewd young girl; I never knew\n    anyone more naughty. Tired of a thousand postures, I asked for the\n    puerile service; before I had done asking, she turned at once in\n    compliance. Laughing and blushing, I asked something worse than\n    that,\u2014the wanton consented instantly\u201d[84].\n\nThose that found themselves thus situated took good care not to be\nsurprised; Martial, XI., 46:\n\n    \u201cWhen you have crossed the threshold of a chamber with name on\n    signboard, whether it be boy or girl that smiled on you in welcome,\n    doors and hangings and locks do not content you, and you want to be\n    yet more certain you are not watched. Mystery is what you want; you\n    look suspiciously on the smallest crack in the door and stop it; the\n    same with the tiniest pinhole made by some inquisitive hand. Nobody\n    can be more modest or circumspect in his doings, Cantharus, than the\n    man who wants to pedicate or copulate.\u201d\n\nHowever, the old Romans did not blush to irrumate, as is evident by the\nuse Catullus makes of that word, contemptuous though it be. What they\n_were_ ashamed of was _fellation_. Indeed there is a certain bold\naudacity in playing the active part, but none in the passive one,\nparticularly when the mouth, the noblest organ of the body, has to\nperform such vile offices. Add to this that a fetid breath was acquired\nby this habit, which _fellators_ took every means to hide, afraid of\nputting to flight fellow-guests at table and acquaintances who should\ngreet them with a kiss in the street.\n\n_Fellators_ were so repugnant to the guests at table, that no cups[85]\nwere offered to them, or when they had been offered, they were\nafterwards broken[86], and that it was only with the greatest\nunwillingness any one would kiss their mouth[87], when presented for\nsalute. Thus it was preferable to be taken for a _cinede_ to being taken\nfor a _fellator_[88], like Ph\u0153bus in Martial, III., 73:\n\n    \u201cYou sleep with youths whose members are full size, and what rises\n    with them, will not rise with you. Pray, Ph\u0153bus, tell me, what must\n    I suspect? If I could think that you were but effeminate! But rumour\n    says, you are not a _cinede_!\u201d\n\nThe case of Callistratus, in XII., 35 of our author, is a similar one:\n\n    \u201cYou are very frank, Callistratus, with me, and you tell me that\n    they often do it to you. You are not quite so simple, as you would\n    appear; the man that tells such things does not tell of others\n    worse.[89]\u201d\n\nFor the same reason, as Charidemus will not be called a _patient_, and\nshows his legs and chest covered with hair. Martial tells him (VI., 56),\nto arrange himself in such a way as to appear a minion rather than a\n_fellator_:\n\n    \u201cBecause your legs are covered with bristles, your chest with hair,\n    you think, Charidemus, to hand down your words to posterity; take my\n    advice, and pluck the hair from all over your body, and get it\n    certified you depilate your buttocks. Why so? you ask.\u2014You know the\n    world tells many tales; try to make them believe you are merely\n    pedicated.\u201d\n\n_Fellation_, as was but fair, received payment, and high payment.\nMartial, XI., 67 shows this:\n\n    \u201cInformer you are and blackmailer, swindler and trickster,\n    _fellator_ and bully. The wonder is you have no money.\u201d\n\nAnd again, III., 75:\n\n    \u201cYour member, Lupercus, has long ceased to stiffen; nevertheless in\n    your folly, you strive to make it rise. Of no avail is cole-wort or\n    salacious onions, of no use to you the provocative savory. You are\n    fain now to corrupt pure lips for gold; but even so your Venus is\n    stimulated in vain. But,\u2014a thing to be marvelled at and scarce\n    believed,\u2014what will not rise, Lupercus, does rise if you pay a heavy\n    fee.\u201d\n\nBut when on the subject of fellation, we must not pass over in silence\nthe raven, whom our standing authority (Martial, XIV., 74), calls a\n_fellator_:\n\n    \u201cSaluting raven[90], why do they call thee _fellator_? Never a\n    mentula entered your beak.\u201d\n\nThe fact is ignorant people believed the raven fulfilled the coitus with\nhis beak:\n\nPliny says: \u201cThe vulgar herd believes that it operates the coitus and\nprocreates with its beak. Aristotle denied this, saying that ravens\nmerely exchange kisses in the same way, familiar to everybody, that\npigeons do.\u201d (_Natural History_, X., 12.)\n\nErasmus denies in his _Adagia_, under the word _Lesbiari_ (p. 409 of the\nFrankfort edition, 1670), that in his time the obscene practice of\nirrumation was still known:\n\n    \u201cA**** (to lick), if I am not mistaken, is with the Greeks the same\n    thing as _fellare_ with the Latins. The word indeed remains; but the\n    thing itself has been, I think, long done away with.\u201d\n\nI fear this is not really the case. At any rate I am informed that this\npractice is not entirely opposed to the habits of libertines of the\npresent day; those must decide whose opportunities take them to great\ncities. Plate XXI., in the _Monuments de la vie priv\u00e9e des douze C\u00e9sars_\nrepresents a _fellator_. However the graceful picture in question really\nbelongs more properly to the category of \u201cspintrian postures\u201d, of which\nmore anon, than to the present chapter.\n\n\n\n\n                       FOOTNOTES - OF IRRUMATION\n\n\n-----\n\nFootnote 60:\n\n  You see we follow the same general order as in the _Priapeia_, VII.\n\n      \u201c_I_ warn you, boy, I mean to pedicate you; with you, my girl, I\n      will copulate. The _third_ penalty is kept for the bearded\n      ruffian.\u201d\n\nFootnote 61:\n\n  Eustathius, p. 741, is very ambiguous: \u201cLesbianize,\u2014to commit a\n  shameful action.\u201d\n\nFootnote 62:\n\n  I do not quite know whether the following passage from the\n  _Thesmophoriazusae_ (915-917) refers to this or no:\n\n      \u201cNow, unhappy girl, you long for pleasure after the Ionian mode.\n      Besides I think you are a Labda, as is the way of the Lesbians.\u201d\n\n  A fellatrix seems to have borne the name of Labda, by reason of the\n  first letter of the word Lesbianize: but the passage stands quite\n  isolated, for in that of Varro, preserved by Nonius, and referring to\n  the annotation of Scaliger on the _Priapeia_ LXXVIII., where we find:\n\n      \u201cDepsistis, decite. Labdae.\u201d\n\n  The reading is doubtful, and the sense not clear. The verse of\n  Ausonius, _Epigr._ 128:\n\n      \u201cWhen he puts his tongue in, then he is a Labda,\u201d has nothing to\n      do with this question, as we shall show later on.\n\nFootnote 63:\n\n  I do not know whether the nickname of Rododaphn\u00e9 (rose-laurel), given\n  to Timarchus in Syria (_ibid._, ch. 27), does not mean _cunnilingue_,\n  as by rose is understood the female parts, while the laurel leafs\n  means the licking tongue. This surname had no doubt for Lucian an\n  obscene sense which he would not disclose: \u201cIn Syria they call you\n  Rododaphn\u00e9, why? I should blush to say it.\u201d\n\nFootnote 64:\n\n  Here is the preceding sentence, \u201cwhich will better elucidate Galen\u2019s\n  meaning: To drink sweat, urine or menses is an abominable and\n  detestable practice; human excrements still more so, in spite of what\n  Xenocrates has written about their beneficial action when applied in\n  lieu of ointment about the mouth or throat, or when swallowed. He has\n  also spoken of the absorption through the mouth of ear-wax. I myself\n  could not make up my mind to eat of them, though it were to cure my\n  sickness right off. Of all abominable things the most abominable, I\n  think, are human excrements.\u201d\n\nFootnote 65:\n\n  Tacitus, _Annals_, XI., 26.\n\nFootnote 66:\n\n  We will here reproduce the curious passage of Jean Burchard, to whom\n  we owe this story. It is taken from his _Diarium_, edited by Leibnitz,\n  in 1696, p. 77:\n\n      \u201cOn the last Sunday in October the Duke of Valentinois had invited\n      to supper in his chamber\u201d (the chamber of Alexander VI), \u201cin the\n      Apostolical palace, fifty beautiful prostitutes, called\n      courtesans, who, after supper danced with the valets and other\n      persons present, first in their clothes, and then naked. After\n      this the table, chandeliers were placed on the floor here and\n      there, with lighted candles, and chestnuts were thrown about,\n      which the courtesans collected moving on their hands and knees\n      quite naked among the chandeliers, the Pope, the Duke and his\n      sister Lucrezia being present and looking on. Finally presents\n      were brought in: silk mantles, pairs of shoes, head-dresses, and\n      other objects, to be given to those who had copulated with the\n      greatest number of these courtesans: they were publicly enjoyed in\n      the room there, the lookers-on acting as umpires, and awarding the\n      prizes to the victors.\u201d\n\nFootnote 67:\n\n  Nola was a city in the territory of the Campanians. It is for this\n  reason that the _Campanian malady_, mentioned by Horace (_Sat. I._,\n  V., 62), has been connected with debauchery, but without sufficient\n  reason.\n\nFootnote 68:\n\n  Varro, is his _Marcipor_, according to Nonius: \u201cHe introduced\n  afterwards into his gullet the virile verge: he offends the mouth of\n  Volumnus.\u201d\n\nFootnote 69:\n\n  Martial, III., 75:\n\n      \u201cYou make it your work to corrupt pure lips for gold.\u201d\n\n  And Again II., 28:\n\n      \u201cNot even Vetustilla\u2019s warm mouth give you more pleasure.\u201d\n\nFootnote 70:\n\n  \u201cHow accustomed he was to assault the heads of the most illustrious\n  women, is plainly evidenced by the adventure of Mallonia, who,\n  debauched by him, refused to submit to him again. He caused her to be\n  accused by his informers, and kept asking her during her trial,\n  whether she had anything to reproach herself with. Without waiting for\n  the verdict, she ran home and transfixed herself with a poniard,\n  upbraiding loudly the foul, hairy dotard for having wanted to abuse\n  her mouth.\u201d (Suetonius, _Tiberius_, ch. 45).\n\nFootnote 71:\n\n  He was so glad to have won Transalpine Gaul that he could not help\n  announcing some days after in the Senate, that he had reached the\n  fulfillment of his wishes, in spite of the hatred and malice of his\n  enemies, and that he defied them to their face. Somebody having said\n  to him offensively that this could not so easily be done with a woman,\n  he replied jokingly, that Semiramis had gained a kingdom, and the\n  Amazons had occupied a great part of Asia (Suetonius, _Caesar_, ch.\n  22). Caesar employed the expression: \u201cdefying to the face\u201d in the\n  honest sense, while his adversary invested it with an obscene\n  signification, in allusion to his infamous acts in Bithynia.\n\nFootnote 72:\n\n  I speak of those whose abominable lasciviousness and execrable lust do\n  not even spare the head. (Lactantius, _Instit. Div._ VI., 23.)\n  Similarly Juvenal, VI., v. 299, 300:\n\n      \u201cFor what cares the drunken Venus? She knows not the difference\n      between groin and head.\u201d\n\nFootnote 73:\n\n  Martial, II., 72:\n\n      \u201cThey say Posthumus, that they did to you last night, at supper,\n      what I would not have let them do;\u2014who could approve such doings?\n      They split your mouth! ...\u201d\n\n  Then playing upon the words rumour and irrumate he adds:\n\n      \u201c... As the author of this crime, the town\u2019s rumour designates\n      Caecilius.\u201d\n\n  And again III., 73, _ibid._:\n\n      \u201cRumour denies you are a Cinede.\u201d\n\n  III., 80:\n\n      \u201cRumour says, you have an evil tongue.\u201d\n\n  And III., 87:\n\n      \u201cRumour says, Chion\u00e9, that your vulva is intact, that nothing\n      could be purer than it. Yet you bathe without covering the thing\n      that should be covered; if you have any shame, then put your\n      drawers upon your face.\u201d\n\n  _Percidere_ employed alone means to pedicate. _Martial_ IV., 48; VII.,\n  61; IX., 48; XI., 29; XII., 35; and _Priapeia_, XII., XIV. Some copies\n  have _praecidere_ for _percidere_, but this seems to be an untenable\n  reading.\n\nFootnote 74:\n\n  _Martial_, XI., 47:\n\n      \u201cWhy do you plague in vain unhappy vulvas and posteriors; gain but\n      the heights, for there any old member revives.\u201d\n\n  _Priapeia_ LXXV.:\n\n      \u201cThrough the middle of boys and girls travels the member; when it\n      meets bearded chins then it aspires to the heights.\u201d\n\nFootnote 75:\n\n  _Priapeia_ XXVII.:\n\n      \u201cA footlong amulet will pedicate you; if that will not cure you, I\n      go higher.\u201d\n\nFootnote 76:\n\n  Plautus, in the _Amphytrion_, I sc. 1, 192:\n\n      \u201cI shall compress to-day the wicked tongue.\u201d\n\n  The Latins employed the verb \u201ccompress\u201d for _irrumate_, as if it were\n  a form of fornication; and similarly \u201csplit open\u201d, as if it were a\n  form of pedication.\n\nFootnote 77:\n\n  Plutarch: \u201cIt is reported that in the night before the passing of the\n  Rubicon, Caesar had a frightful dream; he dreamt that he was indulging\n  in abominable intercourse with his mother.\u201d (_Lives_, _Julius C\u00e6sar_,\n  XXXII.) Hesychius\u2019 interpretation refers to this:\u2014to perform\n  abominable acts.\u201d\n\nFootnote 78:\n\n  Suetonius: \u201cA picture of Parrhasius, representing Atalanta in the act\n  of complacently lending her mouth to Meleager was bequeathed to him\n  with the alternative that he might have a million sesterces instead,\n  if the subject offended him. He not only preferred the picture, but\n  had it solemnly hung in his bedroom.\u201d (_Tiberius_, ch. 44.)\n\nFootnote 79:\n\n  Horace, _Epode_ VIII., 17-20:\n\n      \u201cThe member of the uneducated is it less rigid? does it not long,\n      like those of lettered men? To make it stand superbly from the\n      groin, you need but to work it with your mouth.\u201d\n\nFootnote 80:\n\n  Martial, II., 62:\n\n      \u201cA doubtful down did scarcely deck your cheek, when your tongue\n      already licked men\u2019s middle parts.\u201d The same III., 81:\n\n      \u201cBaeticus, you, a Gaul, what have you to do with the female pit?\n      that tongue of yours should lick men\u2019s middles.\u201d\n\n  Ausonius, _Epigr._ CXX:\n\n      \u201cWhen Castor longed in vain to lick men\u2019s middles, but could take\n      no one home with him, he found means not to lose all pleasure of\n      the sort, fellator as he was; he started to lick his own wife\u2019s\n      organs.\u201d In other words from being a _fellator_ Castor became a\n      _cunnilingue_.\n\nFootnote 81:\n\n  Martial, III., 88:\n\n      \u201cThey are twin brothers, but they suck different teats: tell me\n      are they more unlike or like?\u201d\n\n  The one was a _fellator_, the other a _cunnilingue_.\n\n  Again, VII., 54:\n\n      \u201cYou shall suck not mine, which is honest and small, but a member\n      escaped from the fire of Solyma\u2019s city and condemned to tribute.\u201d\n\n  I do not know whence Scioppius (_Priap._ X), has it, that Martial was\n  well furnished; the latter avows in that passage, that his mentula was\n  quite small. To affront Chrestus, he orders him to lick, not his, but\n  the mentula of a Jewish slave. He has mentioned this Jewish slave\n  already in _Epigr._ 34 of the same book:\n\n  \u201cMy slave carries a heavy Jewish parcel without skin to cover it.\u201d\n  That means his member is circumcized, the gland being uncovered,\n  without prepuce, in one word, \u201crecutitus.\u201d So, I think, is to be\n  understood the _recutitorum inguine virorum_ of Martial, VII., 29: he\n  means, \u201cthe virile parts of circumcized men,\u201d the skin of whose glands\n  is drawn back. _Recutitus_ stands for _recinctus_, _regelatus_,\n  _reseratus_. Many other words, _e.g._ revincire, similarly admit of\n  two meanings, and thus, no doubt should arise about Martial\u2019s\n  expression: _recutita colla mulae_ (IX., 58), which refers to the\n  mules having a new skin covering their necks. I differ from those who\n  think that those were called _recutiti_ whose prepuce began to grow\n  again; a _recutitus_ was to the Romans an object of contempt.\n  Petronius: \u201cHe has two faults, else he would be like any other man\n  _recutitus est et sertit_. He is circumcized and snores\u201d (_Satyr._,\n  ch. 28). It is impossible to suppose the _glans_ could have been\n  thought more disgusting covered by a new prepuce than with none at\n  all.\n\nFootnote 82:\n\n  A man that is being irrumated cannot speak, his mouth being obstructed\n  by the mentula, thus: he is silent. Martial, III., 96 says to\n  Gargilius, a _cunnilingue_, menacing him with the third punishment, if\n  he should catch him in the fact:\n\n      \u201cIf I should catch thee at it, Gargilius, I\u2019ll make thee silent.\u201d\n\n  Married men were in the habit of pedicating beardless adults, and of\n  irrumating the bearded ones. For which reason Martial warns Gallus\n  (II., 47) to shun the seductions of a famous rakish lady, as he was\n  running the risk, if taken by the husband in flagrante delicto, of\n  being irrumated by him:\n\n      \u201cYour buttocks you rely on? But the husband is no pederast; he\n      likes but two ways, either mouth or vulva.\u201d\n\n  And for the same reason he consents to _marry_ Thelesina (II., 49):\n\n      \u201cNo Thelesina for me as my wife! Why?\u2014She is a prostitute. Nay!\n      but she pays young lads. Then I consent.\u201d\n\n  Then there is a complaint for having been deceived with respect to the\n  lover of Polla, his mistress (X., 40):\n\n      \u201cConstantly was I told that my Polla was on intimate terms with an\n      unknown cinede. Well, I surprise them, Lupus; no cinede was he.\u201d\n\n  Instead of a lad, whom he would have pedicated, he finds a cool,\n  experienced gallant, not at all likely to expiate his crime by means\n  of his buttocks. Martial might, however, have punished him more\n  cruelly by forcing into his fundament, either a mullet (Juvenal, X.,\n  317):\n\n  \u201cThere are adulterers whom the mullet pierces\u201d; or a radish. \u201cIn\n  Armenia, taken in the act of adultery, he ran away plugged with a\n  radish in his posteriors.\u201d (Lucian, _De Morte Peregrini_,\u2014Works, vol.\n  VII., p. 425.) Catullus XV., 18, 19:\n\n      \u201cDrawing your feet asunder, your postern wide open, they will\n      insert into you radish and mullet.\u201d\n\n  Martial also has used the expression of _being silent_, in the above\n  stated sense but, somewhat more obscurely, IX., 5:\n\n      \u201cIf in two apertures you can work, Galla, and can do more than\n      double work in both, why, Aeschylus, does she get tenfold pay? She\n      fellates, but that is not a matter of such price surely. Nay! it\n      is because she must be silent!\u201d\n\n  It is not her infamy that Galla sells so dear; it is the inconvenience\n  of having to be silent during the process, which, for a prattler, \u201cis\n  a very serious matter,\u201d as Martial says, IV., 81. Book XII., _Epigr._\n  35, quoted later on, also refers to this.\n\nFootnote 83:\n\n  It is the same with the word _stuprum_. Festus: The ancients employed\n  the word stuprum for turpitude, as appears in the Song of Neleus.\n\n      \u201cFoede stupreque castigor cotidie.\u201d (I am foully and disgracefully\n      beaten every day.)\n\n  Naevius: \u201cThey would rather die than return to their co-citizens _cum\n  stupro_.\u201d\n\nFootnote 84:\n\n  First the rogue lends her vulva, then her buttocks, and lastly her\n  mouth. Some suppose the full-bosomed Spatal\u00e9 of Martial, II., 52 was\n  just as prodigal:\n\n      \u201cDasius was astute at counting the bathers; he asked full-bosomed\n      Spatal\u00e9 the fee of three women, and she paid.\u201d\n\n  But I believe they wrong the good Spatal\u00e9. Dasius, the bathing man,\n  wanted only that Spatal\u00e9, whose charms were ample and buxom, she\n  taking up as much room as three other women, should pay for three.\n\n  The Phyllis of Martial, XII., 65, showed herself liberal in every way:\n\n      \u201cThe beautiful Phyllis, who throughout the whole night had proved\n      herself right liberal in every way....\u201d\n\n  From this you will understand what Martial means by \u201crefusing nothing\u201d\n  (XI., 50):\n\n      \u201cI will not deny you anything, Phyllis; for you deny me nothing.\u201d\n\n  And similarly, IV. 12:\n\n      \u201cYou refuse no one, Tha\u00efs. If you know no shame for this, blush at\n      least that you refuse nothing, Tha\u00efs!\u201d\n\n  And again, XII., 72:\n\n      \u201cThere is nothing, Lygdus, that you do not now deny me; there was\n      a time when there was nothing you did deny!\u201d\n\n  And he says (XII., 81) right out:\n\n      \u201cWhoso refuses nothing, Atticilla, sucks.\u201d\n\n  It is in this sense that Mallonia refused to be entirely at the mercy\n  of Tiberius; she had already admitted him to her vulva and anus, but\n  when it came to the mouth the poor girl could not overcome her\n  disgust. We have before quoted the passage of Suetonius. Of a woman\n  who refuses nothing, Arnobius (II., 42) says: \u201cThat she is ready to\n  undergo anything,\u201d and of a woman that is drunk, \u201cso much so as not to\n  able to refuse anything.\u201d Ovid says (_Art of Love_, III., v. 766):\n\n      \u201cShe is meet to undergo all kinds of assaults.\u201d\n\nFootnote 85:\n\n  Martial, II., 15:\n\n      \u201cYou do not offer your cup to any man; it is discretion, Hermus,\n      forbids, not pride.\u201d\n\n  And VI., 44:\n\n      \u201cNo one, Calliodorus may drink from your cup.\u201d\n\n  Seneca: When Caius Caesar accepted sums of money for the expense of\n  the games from friends who brought them to him, he refused to take a\n  large amount from Fabius Persicus. His friends not looking at the\n  character of the sender, but at the value of the sum sent, reproached\n  him for having refused. \u201cWhat!\u201d said he, \u201cam I to accept the service\n  of a man from whose cup I should decline to drink?\u201d (_De Beneficiis_,\n  II., 21.) Fabius Persicus was a _fellator_ not a _cunnilingue_; this\n  is apparent from the controversy in which Seneca engaged about him,\n  viz: what a prisoner should do whom a man promised to buy off, at the\n  price of having his body prostituted, and his mouth sullied.\n\nFootnote 86:\n\n  Martial, XII., 75:\n\n      \u201cIt is no little matter, Flaccus if you drink with them; and then\n      have to break the cup they touched.\u201d\n\n  And Macedonius in the _Analecta_ of Brunck, III., 116:\n\n      \u201cThere drank a woman with me yesterday, whose fame is anything but\n      good;\u2014go break the cups, my lads!\u201d\n\nFootnote 87:\n\n  Martial, XI., 96:\n\n      \u201cEvery time you happen to meet a _fellator\u2019s_ kisses, I can fancy,\n      O Flaccus, how you plunge your head in water.\u201d\n\n  And I., 95:\n\n      \u201cYou sung but badly, Agel\u00e9, when you were loved _per vulvam_. Now\n      no one kisses you, and you sing well.\u201d\n\n  And I., 84:\n\n      \u201cYour lap-dog, Manneia, licks your mouth and lips I am not a bit\n      surprised; dogs like dirt.\u201d\n\n  Seneca: \u201cAnd mark! he made that Fabius Persicus, whose kisses are\n  shunned even by people who know no shame, a priest only the other\n  day.\u201d (_De Beneficiis_, IV., 30.)\n\nFootnote 88:\n\n  It appears from Martial\u2019s _Epigram_ (XI., 99), that the kiss on the\n  mouth was the regular thing with the Romans; _fellators_, therefore,\n  could not be surprised at their kisses being avoided. The poet of\n  Bilbilis makes yet another mock at their expense (II., 42):\n\n      \u201cZoilus, why spoil the bath by bathing your bottom in it? If you\n      would make it still dirtier, plunge your head in.\u201d\n\n  And VI., 81:\n\n      \u201cYou bathe, Charidemus, as though you had a grudge against\n      mankind, entirely submerging in the bath your privates. I should\n      not like you to wash your head that way, Charidemus; and now look!\n      you are washing your head. I had rather it were your privates!\u201d\n\nFootnote 89:\n\n  In the last verse there are two furtive stings; the first is about not\n  telling (_tacet_,\u2014is silent), an expression, which was used as\n  denoting a _fellator_; the second is the word \u201ctell,\u201d (_narrat_), the\n  honourable use of the mouth being put for the dishonourable, as in\n  Epistle III., 84:\n\n      \u201cWhat tells (_narrat_) your harlot.\u2014No! I don\u2019t mean your girl,\n      Tongilion!\u2014What then?\u2014Your tongue!\u201d\n\nFootnote 90:\n\n  You will find in Macrobius (_Saturnalia_, II., 4), why he was called\n  saluting. Augustus returned as victor from Actium; amongst those who\n  came to congratulate him was a man holding a raven, which he had\n  taught to cry: \u201cI salute thee, Caesar Victor and Emperor!\u201d Caesar,\n  admiring this flattering bird, bought it for 20,000 sesterces.\n\n\n------------------------------------------------------------------------\n\n\n\n\n                                 MANUAL\n\n                        _OF CLASSICAL EROTOLOGY_\n\n\n\n                             SECOND VOLUME\n\n\n\n\n------------------------------------------------------------------------\n\n\n\n\n                               CHAPTER IV\n\n                            OF MASTURBATION\n\n\nTO excite the member by friction with the hand until the sperm comes\nspirting out of it is what the Ancients call masturbation, from\n_masturbare_, that is _manu stuprare_,\u2014to pollute with the hand. This\nmay be done by one\u2019s own hand, or by borrowing someone else\u2019s. If by\none\u2019s own, it is generally the left hand that is employed, hence the\nexpression, \u201cleft-hand whore\u201d in Martial, IX., 42:\n\n    \u201cYou never, Ponticus, enter a woman, but use your left-hand whore,\n    making your hand the mistress for your pleasure; think you this is\n    nothing? Believe me, it\u2019s a crime, yes! a crime, and worse than you\n    can imagine. Old Horatius copulated once at any rate to beget his\n    three sons; Mars once to get chaste Ilia with twins. Neither of them\n    could have done it, if by masturbation they had procured by the use\n    of their own hand pleasures so shameful. Believe me, that nature\u2019s\n    voice confirms it,\u2014what escapes \u2019twixt your fingers, Ponticus, is a\n    human being.\u201d\n\nTo the same subject also _Epigr._, XI., 74 refers:\n\n    \u201cOftentimes, Lygd\u00e9, you swear you will grant my prayer, even\n    appointing the place, even appointing the hour. Longtime I lay\n    consumed with longing, till often my left hand comes to help in your\n    stead.\u201d\n\nAnd this passage of the VIth. book of Ramusius, p. 62 of the Paris\nedition:\n\n    \u201cWhat are you to do? Is your left hand safe and sound? Well use it,\n    then you will not want a whore. Why pay for what your left hand\n    gives you gratis?\u201d\n\nThere were of course also people who used their right hand; the same\nRamusius of Rimini, book IV., p. 61, tells us:\n\n    \u201cI suffer, dear Donatus, from so frightful an erection, I am fearful\n    for my member, if you do not help me. My right hand, being wounded,\n    can do nothing; I have no money; Hylas is not here; no vulva opens\n    for me\u2014no chance of fornication, appease my desire, that I may live,\n    and you can do it cheaply.\u201d\n\nPacificus Maximus, _Elegy_ XII., p. 126, Paris edition:\n\n    \u201cWhat shall I do? I am so stiff\u2014I\u2019m bursting, and I could easily\n    fill three or four large bottles. It is long since my member has\n    known a vulva, long since it has stirred the entrails of a man. It\n    is stiff day and night, and will never relax,\u2014night and day it lifts\n    its head. No youth, no girl will listen to my prayer, no help\u2014my\n    right hand must then do the service!\u201d\n\nWe have seen just above, with what severity Martial reproached Ponticus,\na masturbator, for losing between his fingers the substance of a man.\nNevertheless this fine moralist did not hesitate to put his own hand to\nsimilar use under the pressure of erection, _Epigr._ 43, book II.:\n\n    \u201cAnother Ganymede, my hand assisted me.\u201d\n\nand XI., 74:\n\n    \u201cOften my left hand comes to my help in your stead.\u201d\n\nNor was his severity given to whining when he exhorted (XI., 59), the\ncinede Telesphorus:\n\n    \u201cSoon as ever you see I want it, and know that I am in erection,\n    Telesphorus, then you demand a heavy price,\u2014can I say nay?[91] If I\n    will not swear to pay you, you will withdraw those posteriors of\n    yours, which are so precious to me. If with his razor set to my\n    throat my barber, whilst shaving me, demands my liberty and fortune,\n    I promise all; \u2019tis not the barber asks, but a cut-throat, and fear\n    compels me to say \u2018Yes.\u2019 But once I see the razor returned to its\n    curved case and harmless, why! I will break every limb of the\n    fellow. Not that I will harm you, but my left hand once washed, my\n    member will say \u201cGo hang!\u201d to your grasping avarice.\u201d[92]\n\nThe same when his wife surprised him engaged with a youth (XI., 44),\u2014a\nwitty epigram quoted above, as also when he intended to marry Thelesina\n(II., 49):\n\n    \u201cThelesina makes presents to young lads; all the better.\u201d\n\nThe same when he recommends somebody, I do not know who (XI., 23), to\nmake use of the posteriors of Galesius only, as the part that would suit\nhim;\n\n    \u201cYouths are divided by nature; one part is reserved for girls, and\n    the other for men\u2014use your own portion.\u201d\n\nIs what the pedicon loses in the anus of the cinede anything else but\nthe substance of a man, which the masturbator wastes between his\nfingers?\n\nAs it is in the nature of the virile member to rise at the mere sight of\na pretty woman\u2019s naked body, the amorous desire in that state often\ncraves imperiously for relief, for \u201cman in erection is not\noverwise.\u201d[93] This is why, when the fair one\u2019s heavy coverlets have\nbeen thrown back:\n\n    \u201cMeantime the adulterer she has sent for lurks in furtive\n    concealment, and impatient of the delay, yet says never a word, but\n    pulls his foreskin.\u201d[94]\u2014Juvenal, VI., 236, 7. and why:\n\n    \u201cThe Phrygian slaves would be masturbating behind the doors, each\n    time his bride mounted the Hectorean horse.\u201d\u2014Martial, XI., 105.\n\nThis is why during the dances of the young Gaditanian girls, which were\nwithout doubt very like the dances that are still so much appreciated by\nthe Spaniards[95], the limp appendages of even grey-haired spectators\nbegin to move visibly, as many authors tell us. Martial, VI., 71:\n\n    \u201cCunning in the wanton gestures that go with the Baetician\n    castanets, skilled in dancing to the Gaditanian measures, she might\n    well stiffen trembling Pelias, and excite Hecuba\u2019s husband to\n    emulate vigorous Hector.\u201d\n\nJuvenal, XI., 162-165:\n\n    \u201cPerhaps you may wait while the Gaditanian dancer begins to feel the\n    wanton stimulus of the loud strains of her accompanying band, and\n    the girls, fired by the applause sink to the ground with quivering\n    buttocks,\u2014a sight to sting languid senses to love.\u201d[96]\n\nBut it is not only by the sight of a beautiful naked female the member\nis excited; who does not know that it is also roused merely by images\ncalled up by the imagination, particularly in the night. And the power\nof such fancies is such as to provoke a pleasurable ejaculation of\nsperm. Priapus himself has experienced this. _Priapeia_ XLVIII:\n\n    \u201cYou see this organ after which I am called by my name Priapus, is\n    wet; this moisture is not dew, nor yet hoar-frost. It is the outcome\n    given of its own sweet will, on recalling memories of a complaisant\n    maid.\u201d\n\nIt is said that Diogenes, the cynic, was a masturbator; once caught in\nthe act of handling his mentula, he said: \u201cI wish to heaven I could in\nthe same way satisfy my stomach with friction when it barks for\nfood.\u201d[97]\n\nWhen the masturbation is done by the loan of another person\u2019s hand, it\nis possible that the pleasure is participated on the part of the agent.\n\nIt forms part of the business of a courtesan to be clever with her\nfingers; a languid member may by their use be invigorated. The inertness\nof the virile member may be caused by the inconveniences of age, and\nthis either on the part of the woman, as in Martial, VI., 23:\n\n    \u201cYou require my penis, Lesbia, to be ever in erection for you;\n    believe me a man\u2019s member is not like a finger. True, you strive to\n    excite me with hands and tender words, but your face is a stubborn\n    fact and counteracts all your efforts.\u201d\n\nand again in the same author, XI., 30:\n\n    \u201cWhen you set your old hand the task of rousing my member, your\n    thumb, my Phyllis, will but strangle me.\u201d\n\nor of the man, Martial, XI., 47:\n\n    \u201cOnly in dreams you get stiff[98], Maevius, and your verge begins to\n    make water right onto your own feet; in vain your wearied fingers\n    ply your wrinkled member,\u2014rouse it as you may, it will not raise its\n    drooping head.\u201d[99]\n\nAristophanes in the _Wasps_, 735-38:\n\n    \u201cYes, I will nurse him and get him all that is wanted for an old\n    man: beef broth to lap, soft wool, and a rug to keep him warm, and a\n    courtesan to rub his member and his loins...\u201d\n\nThe same author, _ibid._, v. 1334, 35:\n\n    \u201c... The cable is rotted away, yet is it still fond of being\n    rubbed.\u201d\n\nNor is it unwelcome to men in the vigor of life, and who are fit to\ncaress young girls, to have mistresses whose hands are not lazy in bed,\nand whose fingers know how to act in the dark regions where the arrow of\nlove is hidden. Martial, XI., 105, complains about the unseemly gravity\nof his wife, which forbade her to render him that service:\n\n    \u201cYou will not help me on by movement or by word, nor yet with your\n    fingers, as though you were preparing the incense and the wine for\n    sacrifice.\u201d[100]\n\nPenelop\u00e9, on the other hand, contented Ulysses well that way, as Martial\nhas it in the same epigram:\n\n    \u201cChaste though she was, when the king of Ithaca lay snoring,\n    Penelop\u00e9 liked to have her hand always on it.\u201d\n\nOvid\u2019s mistress did him the same service, but all in vain one miserable\nnight, when a hostile divinity seemed to have smitten to death that most\npitiful part of him, to use his own expression, and the girl, in order\nthat the servants might not think that she had remained untouched,\npretended to make her ablutions all the same (_Amores_, III., viii., 73,\n74):\n\n    \u201cMy darling did not disdain even to put her hand to it and gently\n    try to rouse it.\u201d\n\nThis virtue of the fingers in procuring erection is alluded to by\nJuvenal, VI., 195, 96:\n\n    \u201c... How well a soft and libertine voice will erect your member; it\n    is as good as fingers!\u201d\n\nThe author of the _Priapeia_ was also well aware of the fact; LXXX.:\n\n    \u201cMy member is not very long nor very thick,\u2014handle it, and you\u2019ll\n    see it grow apace.\u201d\n\nAnd so was Janus Dousa, quoted by Scioppius \u00e1 propos of this same\n_Priapeia_, cleverly scenting out the man\u2019s character:\n\n    \u201cDousa, commenting upon Petronius, informs us that he knows _by home\n    experience_ how this object grows in thickness and length when\n    shampooed by a woman.\u201d\n\nYou can estimate the importance of this function by the value set by the\nAncients, as in our days by the Turks, upon shampooers, men and women,\nwho are employed for manipulating the joints with artistic expertness,\ntheir fingers softly pressing and turning them, and their hands kept\nsoft by the constant use of gloves, kneading tenderly all the limbs.\nSeneca, _Letter_ LXVI.:\n\n    \u201cWould I rather offer my limbs for shampooing to my superannuated\n    minions? or to some little woman, or some weakling man, more woman\n    than man, to draw and crack my fingers? Should I not rather envy\n    yonder Mucius, who put his hand in the fire with the same equanimity\n    as though he tendered it to a shampooer.\u201d\n\nMartial, III., 82:\n\n    \u201cA woman shampoos your body all over with nimble skill; her trained\n    hand manipulates _all_ your members.\u201d[101]\n\nJohn of Salisbury states in his _Policraticus_, book III., ch. 13, after\nsome ancient author, perhaps Clearchus, as Lipsius thinks:\n\n    \u201cWhen a rich libertine turns in his luxurious ways to effeminacy, a\n    youth with frizzled hair takes before all the world his feet while\n    he is lying on his couch, and shampoos them and his legs, not to go\n    further, with his delicate hands. That youth is always wearing\n    gloves, so as to preserve them white and soft for the benefit of\n    rich people. Then, using his hands more licentiously, he runs them\n    over all the body with impudent touchings and ticklings, raising the\n    desires and stirring the amatory flames of his employer.\u201d\n\nI may very well describe here, for I could not find a better place, a\nperformance for which the friendly hand of a woman is in request, but of\na woman that is an expert, which will gently press your testicles and\nstroke your thighs; it is said that nothing can be pleasanter or more\nvoluptuous. Aloysia Sigaea describes, with her inexhaustible ingenuity,\nsuch a scene, executed by Ottavia and Roberto, with the assistance of\nManilia; the fullness, variety and richness of the description, placed\nin the mouth of Ottavia, are admirable:\n\n    \u201cManilia then conducted us to the trysting place; she undressed me,\n    and placed me naked on the couch. Roberto jumped on to the couch.\n    \u201cNow,\u201d he said, \u201cI shall enjoy the most supreme unalloyed bliss.\n    Carried on your chariot, Olympia, I shall take my way through this\n    dark thoroughfare (he was pinching my pubis the while), I shall take\n    my way to glory.\u201d His hands were straying over my belly, my thighs,\n    examining everything. His member was swelling. \u201cPermit me, my\n    Venus!\u201d he said, giving me a kiss. \u201cWillingly,\u201d I answered, \u201cyou\n    shall have me in any way you like.\u201d Manilia interposed, \u201cWhy so much\n    talk! Do not talk but act! I will assist both of you, and add new\n    delights to your voluptuous sensations. You are in excellent trim,\n    Roberto! Come, down with you upon Ottavia\u2019s snowy bosom, and have\n    your fill!\u201d Roberto precipitates himself upon me, and his engine\n    strikes against my belly. Manilia\u2019s soft hand intercepts the erring\n    tool. \u201cCome,\u201d she says, \u201cyou vagrant, enter the lovely prison, and\n    do the task set to you by your mistress.\u201d With her other hand she\n    pushes the young man\u2019s back, and I take him in, entirely in. Manilia\n    tells me not to move. \u201cRaise your left thigh, Ottavia,\u201d she says,\n    \u201cand stretch out the other one.\u201d I obey. \u201cYou, Roberto, you now push\n    gently and quickly; As to you, Ottavia, kiss him but without\n    moving!\u201d We do so. She added, \u201cWhen you both feel the boiling foam\n    running over, you, Ottavia, give a sigh, and you, Roberto, gently\n    bite Ottavia\u2019s lips!\u201d He then begins to poke vigorously, but without\n    haste or violence, in and out; I press him on to me, kissing him but\n    not moving. I feel it coming. I sigh, \u201cNow! now, Roberto!\u201d cries\n    Manilia, \u201chelp Ottavia! Work away!\u201d He shakes me and pounds me. Soon\n    I feel a slight bite on my neck. I heave a sigh. \u201cAnd now, Ottavia,\u201d\n    cries Manilia, \u201cyou assist Roberto; move your buttocks briskly,\n    raise up your loins, quick! quick! Well done, my child! La\u00efs\n    herself, I think, could not have shown more flexibility nor\n    agility!\u201d The sweet youth begins to ejaculate, and I feel my inside\n    inundated by the fiery spring of love. I moved with body and soul. I\n    never arrived more quickly at the acm\u00e9 of voluptuousness. Manilia\n    caressed with one hand my buttocks, and with the other hand\n    Roberto\u2019s; at the same time she pressed with the points of her\n    fingers the lips of my vulva and his testicles, which were close up.\n    The youth swooned, and our nurse withdrew, and clapped her hands\n    applauding!\u201d (Dialogue VII.)\n\nPlates IV. and XII., in the _Monuments de la vie priv\u00e9e des douze\nC\u00e9sars_, show you Cleopatra titillating with a delicate hand the virile\nparts of Julius C\u00e6sar and Mark Anthony, while in the _Monuments du culte\nsecret des dames romaines_; plate XVI., represents Livia bestowing the\nsame caresses on Augustus; plate V., a Bacchante doing it to a Faun;\nplate IV., a masturbator\u2014expressly so called. In plate XLIV. of the\n_Monuments de la vie priv\u00e9e des douze C\u00e9sars_, again, is a picture of a\ngirl helping Tiberius with her benevolent hand in pedicating Otho.\n\nAgain it sometimes happened that lewd men found pleasure in handling the\ngenital parts of other men. Martial knew nothing more infamous (XI.,\n23):\n\n    \u201cThat your coarse lips should receive the delicate kisses of\n    fair-skinned Galesus, that you should sleep with your naked\n    Ganymede\u2014is not this enough yet? It ought to be! Cease at any rate\n    to touch the privates with provocative hand. With boys of tender age\n    this does more harm than the member does. The fingers hasten\n    virility and make them prematurely men. Hence the goaty smell, the\n    quick-coming hairs, and the beard that make the mother wonder, while\n    they no more love to bathe in the open light of day. Nature has\n    divided boys; one part is reserved for girls, the other for men.\n    Keep to the part which is yours.\u201d\n\nMartial means to say that the member was given to boys for the purpose\nof using it with girls, while their buttocks were for the service of\nmen, and that this pedicon should therefore make use of Galesus\u2019\nbuttocks rather than play with his mentula. Of similar import is also\n_Epigram_ XI., 71, directed against Tucca, who wanted to sell young\nlads:\n\n    \u201cOh, for shame! there is the groin with the tunic all open, and a\n    member appears fashioned and trained by your hand.\u201d\n\nHe says it is a crime to put up for sale those lads whom the infamous\nTucca has trained for debauchery, and to let the buyers see their fully\nformed mentulas, accustomed to rise under the provocative hand of the\nmaster. Eumolpus subjects in the same way the verge of Encolpus to\nfriction, Petronius, ch. 140:\n\n    \u201cAfter these words\u201d (Encolpus speaking) \u201cI lifted up my tunic, and\n    exhibited myself in full vigor to Eumolpus. He first recoiled as if\n    horror-struck; but, like a man who expected worse, he got hold with\n    his two hands of God\u2019s gift, viz.: the verge in erection.\u201d\n\nI have still to treat, in order to complete my task, of other pleasures\nbelonging to this category, meaning those which can be taken in any\ninterstice of the body. A few words will suffice. Taking in the first\nplace the breasts, I have recourse to Aloysia Sigaea:\n\n    \u201cBy the twin conch-shells of Venus!\u201d (Dialogue VII., Ottavia\n    speaking.) \u201cI am ashamed. I blush to think, that the valley between\n    my breasts has done duty as the avenue of Venus. You know there is\n    in our house a gallery giving on the garden-parterres, which are\n    full of all sorts of flowers. There Caviceo and I were promenading;\n    he embraced me, kissed me, bit my lips.... He put his left hand in\n    my bosom. \u2018I am after trying a naughty trick,\u2019 he said. \u2018Undress, my\n    darling!\u2019 What was I to do? I undressed. His eyes rested on my bare\n    bosom. \u2018I see,\u2019 he said, \u2018Venus sleeping between your breasts. May I\n    waken her!\u2019 While he was talking he had thrown me on my back in the\n    bed, and being in a noble state of erection, slides his hot, burning\n    member between my breasts. How could I escape his blind passion. I\n    had no choice but to bear it. His hands softly pressed my breasts\n    together, so as to narrow the space, in which his mentula had to\n    travel towards a new experience. Why make a long story? Stupefied as\n    I was at this vain ridiculous imitation of Love, he inundated me\n    with a burning libation: he had his will.\u201d\n\nAs to other interstices of the body, _e.g._ the armpits, between the\nthighs, the calves, the buttocks (mind, I do not say the anus, but\nbetween the buttocks), be it enough to mention Heliogabalus; Lampridius,\nch. 5:\n\n    \u201cHow put up with a Prince who sought for pleasure in every cavity of\n    the body, when you would not suffer a brute beast to do as much?\u201d\n\nAlso Commodus, according to the same Lampridius, ch. 5:\n\n    \u201cHe gave himself up to the infamous assaults of young men, polluting\n    every part of his body, even his mouth, and that with either\n    sex,\u201d\u2014_i.e._ he was both a _fellator_ and a _cunnilingue_.\n\nIs it necessary to speak here of the debauchery of those who assault the\ncorpses of females, or statues? This is not real coitus, there being no\ntwo parties to the act. Nevertheless, according to Herodotus (II., 89),\nin Egypt a man was taken in the act of abusing the corpse of a woman\njust dead:\n\n    \u201cIt is said that a man was surprised in the act of working in the\n    fresh corpse of a woman, and denounced by a fellow-workman.\u201d\n\nIn consequence of this a law was promulgated forbidding the corpses of\nnoble and beautiful women to be given into the hands of the embalmer\nuntil three or four days after their decease. And who does not know the\nstory of the Venus of Cnidos, the work of Praxiteles, as related by\nPliny, _Historia Naturalis_, XXXVI., ch. 5:\n\n    \u201cIt is related how a certain youth fell in love with her, and having\n    hidden himself one night in the temple, cohabited with the statue,\n    leaving a stain as the mark of the gratification of his passion upon\n    the marble.\u201d\n\nThere is a similarity in this with the mistake made by a bull which,\naccording to Valerius Maximum, VIII., ch. II., fell in love with a\nbronze cow, and copulated with the same at Syracuse, being deceived by\nthe perfection of the resemblance.\n\n\n\n\n                      FOOTNOTES - OF MASTURBATION\n\n\n-----\n\nFootnote 91:\n\n  Martial had made use of the same interrogative phrase with the verb in\n  the infinitive and _puta_ put instead of _scilicet_ also in Epigram\n  III., 26. _Hoc me puta velle negare?_ (Can I say nay to this?)\n  Scholars have found occasion for a pile of annotations on the two\n  passages: these need not detain us.\n\nFootnote 92:\n\n  Martial\u2019s meaning is: My left hand will console my suffering mentula;\n  the business done, my hand covered with the ejaculation of the sperm,\n  like the fleece on the pubis of Ravola in Juvenal, IX., 4,\u2014if indeed\n  it is the fleece of his pubis that is intended:\n\n      \u201cWhilst Ravola with wet beard rubs the groin of Rhodop\u00e9\u201d ... the\n      greedy cinede will be told to go to the deuce, to slink off with\n      drooping head, like the man in Horace (_Satires_ II., 69), who\n      finds:\n\n      \u201cNothing is left to him and his but to weep.\u201d\n\n  This moist hand reminds us of the adulterous woman in Juvenal, XI.,\n  186, who:\n\n      \u201cShow humid traces in the doubtful pleats of her tunic.\u201d\n\nFootnote 93:\n\n  Suidas under the word *****, after Aelius Dionysius apparently.\n\nFootnote 94:\n\n  It was not out of voluptuousness, but for decency\u2019s sake that Jews,\n  who had renounced their nation, had their prepuce redressed over the\n  gland, as they did not wish it to be seen that they had been\n  circumcized, so they took means to get their bare gland recovered.\n  \u201cAnd they made for themselves new prepuces\u201d (_Maccabees_, I., 1., 15),\n  \u201cIs there anyone that has been brought to believe, circumcized? Let\n  him not recover his gland\u201d (_Corinthians_, I., vii., 18). Celsus, _De\n  Medicina_, VII., ch. 25: \u201cIf the gland is bare, and it is desired for\n  convenience sake to recover it, this can be effected, but more easily\n  with a child, than with a grown man, more easily with the man born so,\n  than with the man who has been circumcized after the custom of certain\n  people. After having explained the method of cure applicable to men,\n  with whom it is a natural accident,\u201d Celsus continues: \u201cWith people\n  that have been circumcized, the skin must be detached behind the crown\n  of the gland. This operation is not very painful as the prepuce being\n  loosened, you can draw it with the hand back to the pubis without any\n  loss of blood.\n\n  Then the loosened integument is drawn once more over and beyond the\n  gland. This done the verge is dipped frequently into cold water, and\n  then covered with a plaster, which has a strong tendency to minimize\n  inflammation. As soon as it is quite free from inflammation, the verge\n  is to be bandaged from the pubis to the annular incision; the skin is\n  then drawn over the gland, but kept separate from it by a plaster. In\n  this way the lower part of the skin grows on again, while the upper\n  part heals without adhering.\u201d From this passage it would appear that\n  at the time of Celsus the method of laying bare the gland which\n  afterwards prevailed with the Jews was not discovered yet, by which,\n  according to Buxtorf (Dictionnaire Talmudique), after the prepuce has\n  been cut away, the circumcisor takes hold of the remaining skin\n  between the thin edges of his thumb nails, and draws it forcibly back.\n  If this practice had been customary it would have been superfluous to\n  separate the prepuce with the scalpel. I conjecture from this, that\n  the Jews were called _recutiti_ from having this skin of the gland\n  drawn back, which, not being done, the circumcision was not considered\n  complete; but Celsus makes me doubt this.\n\nFootnote 95:\n\n  Julius Caesar Scaliger, _Poetica_, book I., p. 64:\n\n      \u201cOne of these infamous dances was the * *** ** meaning wriggling\n      the haunches and thighs, the _crissare_ of the Romans. In Spain\n      this abominable practice is still performed in public.\u201d\n\nFootnote 96:\n\n  Do not miss, reader, the motive of this dance, with their buttocks\n  wriggling the girls finally sunk to the ground, reclining on their\n  backs, ready for the amorous contest. Different from this was the\n  Laced\u00e6monian dance * ** * ** when the girls in their leaps touched\n  their buttocks with their heels. Aristophanes in the _Lysistrata_, 82:\n\n      \u201cNaked I dance, and beat my buttocks with my heels.\u201d Pollux, IV.,\n      ch. 24: \u201cAs to the * ** * **, this was a Laconian dance. There\n      were prizes competed for, not only amongst the young men, but also\n      amongst the young girls; the essence of these dances was to jump\n      and touch the buttocks with the heels. The jumps were counted and\n      credited to the dancers. They rose to a thousand in the ** *** * !\n      !\u201d\n\n  Yet more difficult was that kind of dance which was called ****, in\n  which the feet had to touch the shoulders. Pollux, _ibid._: \u201cThe ****\n  were dances for women: they had to throw their feet higher than their\n  shoulders.\u201d\n\n  This kind of dance is not unknown in more modern times. J. C.\n  Scaliger, _Poetica_, book I., p. 651: \u201cTo this day the Spaniards touch\n  the occiput and other parts of the body with their feet.\u201d\n\nFootnote 97:\n\n  Diogenes La\u00ebrtius, VI., 2, 46: \u201cOne day, whilst masturbating himself\n  in the middle of the market he said: \u201cI wish to heaven that I could\n  prevent my stomach from being hungry by rubbing it.\u201d Plutarch, _De\n  Stoicorum repugnantiis_, 1044, vol. II., of his works: \u201cChrysippus\n  praised Diogenes for masturbating himself in public, and for saying to\n  the bystanders: \u201cWould to heaven by rubbing my stomach in the same\n  fashion, I could satisfy my hunger.\u201d\n\nFootnote 98:\n\n  Mark with what minuteness the Ancients scrutinized nature; with what\n  ingenuity they gave expression to all their sentiments! Who dares\n  nowadays write such a verse describing as a natural thing what might\n  be but a solecism of his mentula.\n\nFootnote 99:\n\n  Bassus, who was in the habit of taking his pleasures with young\n  minions, longhaired and slim, set the hands of his wife to work to\n  excite his mentula, when he came back to the conjugal couch fatigued\n  and languid. Martial, XII., 99:\n\n      \u201cYou tire yourself, oh Bassus, but with minions, paying them from\n      the dowry of your wife; thus when you return to her side, that\n      member bought at the price of many million sesterces, lies\n      languid. In vain her tender thumb tries to excite it, vain are her\n      tender words, it will not stand.\u201d\n\nFootnote 100:\n\n  The women of Aristophanes (_Lysistrata_, v. 227) threatened their\n  husbands with a similar rigidity of body:\n\n      \u201cThough you may have your way, I shall be crabbed and never move.\u201d\n\nFootnote 101:\n\n  He had a hand of no less experience (Juvenal, VI., 422-23), that\n  cunning shampooer who put his fingers to the lady\u2019s clitoris.\n\n      \u201cAnd made his mistress\u2019s thigh resound beneath his hand high up.\u201d\n\n\n------------------------------------------------------------------------\n\n\n\n\n                               CHAPTER V\n\n                              CUNNILINGUES\n\n\nWE have now said enough about the work of Venus performed by the virile\nmember; it remains for us to explain how a sacrifice may be offered to\nVenus without one. This may be done by means of the tongue or of the\nclitoris. We have accordingly first to treat of the cunnilingues, those\nwho lick women\u2019s privates and then of the tribads.\n\nAs it is the office of the _fellator_ or _fellatrix_ to suck the virile\nparts, so it is the business of cunnilingues to lick the female. The\ncunnilingue operates by introducing his tongue into the vulva. Martial,\nXI., 62 has described his monstrous act very clearly:\n\n    \u201cManneius, husband with his tongue, adulterer with his mouth,\u2014more\n    foul than the mouths of harlots of the Summoenium; whom seeing, as\n    he stood naked, from a window, the filthy procuress closed her\n    brothel; whose middle she had rather kiss than his head. He who of\n    old knew all the channels of the inwards, and could declare with a\n    sure and certain voice, whether \u2019twas a boy or girl in the mother\u2019s\n    belly (be glad, all vulvas, for your part is done), can no longer\n    erect his fornicating tongue. For lo! as he lurks with tongue\n    plunged in the swelling vulva and hears the babes wailing inside\n    their mother, a shocking malady paralyses his greedy mouth,\u2014and now\n    he can no more be either clean or unclean.\u201d\n\nBy the same paralysis of the tongue Zoilus was struck; Martial, XI., 86:\n\n    \u201cAn evil star, Zoilus, has struck your tongue of a sudden, even\n    while licking a vulva. Of a surety, Zoilus, you must now use your\n    member.\u201d\n\nB\u00e6ticus, the castrated priest of Cybel\u00e9, against whom Martial has\ndirected _Epigram_ III., 81, was a cunnilingue:\n\n    \u201cWhat have you, B\u00e6ticus, a priest of Cybel\u00e9 to do with the female\n    pit? That tongue of yours by rights should lick men\u2019s middles. For\n    what was your member amputated with a Samian potsherd, if the\n    woman\u2019s parts had so much charm for you? You must have your _head_\n    castrated; true, you are a castrated Gallus in your secret parts,\n    but none the less you violate the rites of Cybel\u00e9; you are a man so\n    far as concerns your _mouth_.\u201d\n\nIf this passage were in the least doubtful, _Epigram_ 77 of the same\nbook might offer difficulties, not otherwise:\n\n    \u201cSome latent sickness of your stomach I suspect. Why, I wonder,\n    B\u00e6ticus, are you an _eater of filth_?\u201d\n\nIn fact the _fellator_ as well as the _cunnilingue_ may be called eaters\nof filth, as in the passage of Galen quoted previously, where both of\nthem are called _coprophagi_ (dung-eaters). B\u00e6ticus however has only to\ndo with the female pit; he is a _cunnilingue_, not a _fellator_. On the\ncontrary, the lewd tongue of Tongilion (III., 84) is that of a\n_fellator_, not of a _cunnilingue_; for the tongue of a _cunnilingue_\nplays the part of a lover, being active; while that of a _fellator_ acts\nthe part of a prostitute, remaining passive. Sometimes for want of\nattention the most learned commentators are at fault in elucidating\nthese playful passages. One of the twin brothers, who in our friend of\nBilbilis (the poet Martial) (III., 88), are licking different groins,\nwas a _cunnilingue_. The neighbor of Priapus, \u201cby whose fault it is\nunhappy Landac\u00e9 swears she can hardly walk, she is so enlarged,\u201d is\ncovertly designated as a _cunnilingue_ (_Priapeia_ LXXVIII.); yet for\nall that Scioppius maintains he was only a fornicator; but why should we\nturn away from the proper sense of the word on account of the enlarged\naperture? As if the vulva could not be enlarged, or relaxed by the\ntongue of the _cunnilingue_ equally as much as by active co-habitation!\n\n                  *       *       *       *       *\n\nTiberius C\u00e6sar in his retreat at Capri does not seem to have disdained\nthe voluptuousness of the _cunnilingue_. Blasted by every other kind of\nabomination, of what else is the Emperor accused in the Atellanian song,\nmentioned by Suetonius (_Tiberius_, ch. 45), which was so much\napplauded:\n\n    \u201cAn old buck licking the vulvas of goats,\u201d but this of being a\n    _cunnilingue_? Do you want to see Tiberius employed at his licking?\n\nPlate XXII., in _Monuments de la vie priv\u00e9e des douze C\u00e9sars_,\nrepresents it.\n\nSo also Sextus Clodius, whom Cicero frequently reproaches with the\nimpurity of his mouth and the obscenity of his tongue (_Pro Domo_, chs.\n10 and 18; _Pro Coelio_, ch. 32), appears to us to have been a\n_cunnilingue_. Hence, that hit of Cicero, in his _Pro domo_, ch. 18:\n\n    \u201cMy good Sextus, allow me to tell you, as you are already a good\n    dialectician, you are also a good licker.\u201d\n\nCertainly if he was one, he was bound to lick Clodia, the sister of\nPublius Clodius[102], the wife of Metellus, the woman that was intimate\nwith all the world. Cicero, _Pro domo_, ch. 31:\n\n    \u201cAsk Sextus Clodius as to this, cite him to appear; he is keeping\n    quite in the background. But if you will have him looked for, he\n    will be found near your sister (he is addressing Publius Clodius),\n    lurking somewhere with his head low.\u201d\n\nPay attention, pray, to this expression: \u201cthe head low,\u201d it will soon\nre-appear, when we speak of the Greeks.\n\nThe Greeks, in fact, felt no repugnance to the pleasure in question.\n_Epigrams_ LXXIV., LXXV., and LXXVI., in the _Analecta_ of Brunck, vol.\nIII., p. 165, allude to this:\n\n                                 LXXIV.\n\n    \u201cHomer taught you to call voice ****; but who taught you to have the\n    tongue **** (in a slit)?\u201d\n\nThe unknown poet plays upon the ambiguity of the word ****, which is\nused with respect to the tongue in an honest sense, when derived from\n****, I speak, but as a vile usage when derived from ***, a slit.\n\n                                 LXXV.\n\n    \u201cAvoid Alpheus\u2019 mouth, he loves Arethusa\u2019s bosom, plunging\n    head-first into the salty sea.\u201d\n\nIn this epigram also the poet draws upon the ambiguity of the words\nmouth, bosom (bay), head-first, salt sea, which may refer to the river\nAlpheus in Arcadia and to Arethusa, a spring near Syracuse, but also to\nthe mouth of a _cunnilingue_, that goes and plunges into the vulva of a\nwoman; not to mention yet another idea connected with this, to which we\nshall return presently.\n\n                                 LXXVI.\n\n    \u201cCheilon and **** have the same letters, and why? It is because\n    Cheilon will lick things that are like and unlike.\u201d\n\nThis mockery is addressed to the cunnilingue Cheilon. The epigram tells\nhim that he has somehow a right of licking, as his name, composed of the\nsame letters as ****, announces at once the licker, whether he may lick\nthe lips of a mouth, similar to his own, or those of a vulva, which are\nvery dissimilar.\n\nThe distich of Meleager upon Phavorinus, published by Huschkius in his\n_Analecta critica_ (p. 245), seems to bear upon the same subject:\n\n    \u201cYou doubt whether Phavorinus does the thing. Doubt no more; he told\n    me himself he did,\u2014_with his own mouth_.\u201d\n\nAs Martial uses often very happily the word _narrat_ (III., 84), when he\nspeaks of the abuse of the tongue for _fellation_, and Horace the same,\nso Meleager says **** (he told) of the man, who employs his for licking\nthe vulva.\n\nThe following epigram of Ammanius from the _Analecta_ of Brunck, vol.\nII., p. 386, is somewhat more obscure:\n\n    \u201cIt is not because you suck your pen that I dislike you; \u2019tis\n    because you do so,\u2014without a pen.\u201d\n\nThe scholiast imagined by author wanted to upbraid a lazy pupil who\npassed his time sucking his pen, as do others biting their nails, and to\nscold him at the same time for sucking without a pen, meaning for being\na _cunnilingue_. But it may be taken to refer, and I think with more\nreason, to a man who is in the habit of putting out his tongue for the\nobscene act of the _cunnilingue_, and who is so accustomed to it that he\nputs it out in the ordinary intercourse of life.\n\nThis monstrous practice was pushed to such lengths that, it is almost\nincredible, there were people who, not content to lick vulvas which were\ndry, did it when they were humid with the menses or any other secretion.\nAristophanes says of Ariphrades in the _Knights_, v. 1280-83:\n\n    \u201cHe is not only lewd; his fancy goes astray; he pollutes his tongue\n    with shameful pleasures, licking up in his orgies the abominable\n    dew, fouling his beard and tormenting women\u2019s privates.\u201d\n\nTormenting women\u2019s privates, licking the dews, staining the beard, there\nyou have the man whom humid vulvas do not disgust! there you have a\nbeard like that of the Ravola of Juvenal, IX., 4, \u201cwhen he with beard\nall moist was rubbing against the groin of Rhodop\u00e9.\u201d However, not to be\ndogmatic, it may be admitted that Ravola\u2019s moist beard may have been\nintended merely the wet hair of a fornicator\u2019s pubis. From the above\npassage of Aristophanes we may deduce surely enough that the expression\n\u201cworking with the tongue,\u201d which he also uses, rather ambiguously, with\nrespect to the same Ariphrades, applies to a _cunnilingue_ rather than\nto a _fellator_, _Wasps_, 1847-77:\n\n    \u201cThen Ariphrades, the best endowed of all, of whom his father said\n    once, he never had a teacher, but prompted by nature, of his own\n    free will, learned how to work his tongue, visiting every brothel!\u201d\n\nThe same personage re-appears in the _Peace_, 885, where he is described\nwithout any circumlocution as imbibing the feminine secretion by way of\na sauce:\n\n    \u201cAnd throwing himself on her he will drink up all her juice.\u201d\n\nThe Greeks, however, had in this kind of voluptuousness a host of\nimitators amongst the Romans. Mamercus Scaurus is known to us through\nSeneca (_De Beneficiis_, IV., ch. 31), in this light:\n\n    \u201cDid you not know when you appointed Mamercus Scaurus as Consul,\n    that he swallowed the menses of his servant girls by the mouthful?\n    Did he make a secret of it? Did he pretend to be a blameless man?\u201d\n\nSimilarly with Natalis, letter LXXXVII.:\n\n    \u201cLately Natalis, that man with a tongue as malicious as it is\n    impure, in whose mouth women used to eject their monthly\n    purgation....\u201d\n\nBoth of them were consequently \u201cimbibers of menses,\u201d an appellation\nwhich, as we have seen in chapter III., Galen applies to _cunnilingues_.\n\nNow too we can clearly understand the meaning of Nicharchus\u2019 epigram\nagainst Demonax, vol. III., p. 334 of Brunck\u2019s _Analecta_:\n\n    \u201cDo not, Demonax, regard all things with downcast head, and do not\n    spoil your tongue with over-gratification; the sow has threatening\n    bristles. You live amongst us, but you sleep in Ph\u0153nicia, and though\n    no son of Semel\u00e9, you are thigh-reared.\u201d\n\nHe never looks up, exactly like the Cinede Maternus of Martial, I., 97;\nhe gratifies his tongue, which likes erection; whether the vulva be\ncovered with hair or depilated, he does not mind; during the day he\nlives in Greece, but sleeps in Ph\u0153nicia, because he stains his mouth\nwith the monthly flux, which is, as every one knows, of the Ph\u0153nician\ndye, viz., purplish red[103]; like another Bacchus, he draws his\nnourishment from a thigh.[104] This scarcely needs an explanation. You\ncan picture the _cunnilingue_, with his mouth glued between the thighs,\nat work.\n\nThis strange depravity was still in favor in succeeding centuries.\nAusonius, in his _Epigrams_ CXX., CXXIII., CXXV., CXXVI., CXXVII., and\nCXXVIII., has bequeathed a very unenviable notoriety to the names of\nCastor and of Eunus:\n\nEpigram CXX.:\n\n    \u201cCastor[105] wanted to lick the middle part of men, but he could not\n    persuade any one to go with him; however the _fellator_ did not miss\n    his treat; he went and licked his own wife\u2019s privates.\u201d\n\nEpigram CXXIII., entitled _In Eunum liguritorem_.\u2014On Eunus the Licker:\n\n    \u201cEunus, why do you pay court to Phyllis, the perfume seller? Men say\n    your tongue knows her parts, but not your member! Mind you make no\n    mistakes in the names of her scents and perfumes, and that\n    Seplasia\u2019s atmosphere play you no tricks; think not costus and\n    cysthus have the same odor,\u2014that sardines and nard exhale the same\n    savor. Poor Eunus! the things that he tastes and smells are very\n    different; his mouth and his nose have tastes widely dissimilar!\u201d\n\nHe says mockingly: think not the sundry wares in the shop of Phyllis\nyour little perfume seller of Capua (Seplasia is in fact a street of the\ntown of Capua, where perfumes were sold), are all of the same odor and\nsavor. The costus[106] does not smell like the cysthus[107], the\nnard[108] has a different flavor from the sardines,\u2014a sort of little\nfish preserved in salt. By this salty condiment Ausonius means to imply\nprecisely the same as the author of the Greek epigram signifies, when he\nspeaks of the Salt Sea, and which he himself has called salgama, meaning\nthe secretion of the humid vulva. But Eunus shows no discrimination\nbetween what he licks and what he smells; the two have nothing in\ncommon. He inhales perfumes which smell beautifully, and licks the\nvulva, which smells abominably. His nose obeys one law, his tongue\nanother.\n\nEpigram CXXV., directed against the same Eunus:\n\n    \u201cThe salgamas are no balmy odors; give place, all other perfumes. I\n    would rather not smell at all, either good or bad.\u201d\n\nHere again the poet plays with the words. The perfumes which Phyllis\nsells he calls balms, and salgamas those which her vulva exhales.\nProperly speaking, salgamas are roots and greens, which are preserved in\nsalt for winter use, and the odor of which is not pleasant to every\none\u2019s nose. His saying that he would rather smell nothing at all than\nsmell something bad is borrowed from Martial VI., _Epigr._ 55, against\nCoracinus, who was a _cunnilingue_:\n\n    \u201cRather than smell bad scents I would not smell at all.\u201d\n\nEpigram CXXVI.:\n\n    \u201cLais, Eros and Itys, Chiron and Eros, Itys once again,\u2014if you write\n    the names, and take the initial letters, they make a word, and that\n    word is what you do, Eunus. What that word is and means, decency\n    lets me not say in plain Latin.\u201d\n\nThe initial letters of the six Greek names form the word ****, he licks.\nThe phallic poet (_Priapeia_ LXVII) plays in the same way upon the word\n_paedicare_ (to pedicate):\n\n    \u201cTake the first syllable of _Pe_nelop\u00e9; add to it the first of\n    _Di_do; then to the first of _Ca_nis append the first of _Re_mus:\n    what they make, I will do to you, thief, if I catch you in my\n    garden. This is the penalty your crime will meet.\u201d\n\nAusonius plays on the words _doing_ and _making_. The initials of the\nGreek words _make_ a word he cannot say in Latin,\u2014it is too indecent.\nYet Eunus has no hesitation in _doing_ it,\u2014putting it in action.\n\nEpigram CXXVII.:\n\n    \u201cEunus, when you lick the groins of your wife, she being with child;\n    \u2019tis because you would be betimes in _teaching the tongues_ to your\n    babes yet unborn.\u201d\n\nYou seem, he says, to send out your tongue to meet your unborn children,\nand fulfilling your duty as a Grammarian, to teach them lessons of\ntongue, and the interpretation of obscure terms.[109] The Manneius of\nMartial, whom we have spoken of above, was also in the habit of licking\npregnant women\u2019s privates.\n\nEpigram CXXVIII., entitled _On the same Eunus, the Learned Licker_:\n\n    \u201cEunus, the little Syrian pedagogue, licker of privates, Opican\n    doctor (\u2019tis Phyllis he owes his knowledge to), beholds the feminine\n    engine in fourfold different fashions: Opening it triangularly, he\n    makes it the letter Delta (\u0394); seeing the pair of folds side by side\n    along the valley of the thighs with the line in the middle where the\n    slit of the vagina opens, he says it is a Psi (\u2cae); in fact its shape\n    is triple-cloven then. Then when he has put his tongue in, it is a\n    Lambda (\u039b), and he makes out therein the true design of a Phi (\u03a6).\n    Why! ignoramus, do you think you see a Rho (\u03a1) written, where merely\n    a long Iota (\u0399) should be put? Contemptible doctor, foul pedant, you\n    deserve the Tau (\u03a4) yourself; the crossed Theta (\u03f4) should by rights\n    be put against your name.\u201d\n\n    Ausonius calls Eunus an Opican, because these filthy practices were,\n    according to Festus, most common among the Osci or Opici. He then\n    indulges in a series of jests, or rather represents Eunus as doing\n    so, on the shape of the female organ[110]. He says it seems to him\n    either quadrangular, or triangular, in the latter case corresponding\n    to the Greek [Greek: D] (similarly Aristophanes called it a\n    Delta,\u2014\u201ctheir delta plucked clean of hair,\u201d _Lysistrata_, 151), and\n    also likens it to the letter **, owing to the folds which surround\n    the vulva on either side[111], and form the outer lips, the lane in\n    the middle being the opening of the vulva, and so together form the\n    trifid letter **; in the _Technopaegnium_, 140, he calls it a\n    three-pronged fork, the slit being the middle and the lips the outer\n    prongs. Then he says that Eunus is a Lambda when he is licking, on\n    account of the first letter of the word ****. All this is clear\n    enough, and I do not understand how the very learned Vinet can\n    complain of its obscurity. Neither has it given me much trouble to\n    make out what Ausonius means by the letters Rho and Iota. The\n    solution seems to me to be as follows: \u201cDo not tell us, Eunus, that\n    your pike in action resembles the letter (\u03a1) of the Greeks, a letter\n    which evidently looks like a lance with balls; in your amorous\n    diversions you use no other lance than your tongue, which, as you\n    will not deny, looks more like a javelin without balls, something\n    like the letter Iota; you cannot deceive me, who well know that you\n    would rather be taken for a fornicator than for a _cunnilingue_,\n    like that Gargilius, of whom Martial, III., 96, says:\n\n        \u201cYou do not enter, only lick my mistress; yet you boast yourself\n        adulterer and copulator!\u201d\n\nLastly and finally by the Tau he threatens his man with the gallows, and\nby the Theta with death. Of this there can be little doubt; it is a\nproved fact that the letter Theta, the initial of the word ****,\nsignified with the Greeks condemnation to death[112]. With regard to\nTau, there is room for doubt; instead of Tau some of the copies of\nAusonius give (\u03b4), and although this sign may, according to Scaliger,\nvery well signify the rope for hanging, the difficulty I feel is this,\nthat a composite letter, a small letter, an abbreviation of doubtful\nantiquity, thus placed amongst simple, capital, unabbreviated letters\nseems to come in very inappropriately. It may be that Ausonius\noriginally wrote ****; then * having been left out by an inadvertence of\nthe copyist, the ** might easily have been turned into **. The Tau, as\nthe reader will see at once, represents a gallows. Tertullian, _Adversus\nMaricionem_: \u201cThis letter Tau of the Greeks is with us the T, a sort of\ncross.\u201d\n\nAs was the case with irrumation, so with even more reason the licking of\nwomen\u2019s privates was particularly adopted by old men, whose tool will\nnot raise its head[113].\n\nAloysia Sigaea, Dialogue VII., says: \u201cHe (Gonzalvo of Cordova), was\nlikewise a mighty _cunnilingue_ by reason of his great age.\u201d\n\n    \u201cWhy does Blatara lick? because he cannot manage otherwise.\u201d\n\nThe same author, VI., 26:\n\n    \u201cLotades has lost the power of stiffening; so licks.\u201d\n\nAnd again, XII., 88:\n\n    \u201cThirty young boys you have at command, and as many girls; yet you\n    have only one member, and that will not rise. What then will you\n    do?\u201d\n\nLick, no doubt, as we are told Linus did, in _Epigr._ XI., 25:\n\n    \u201cThis too frisky mentula, Linus, so well known to girls in plenty,\n    will longer stand; so mind your tongue.\u201d\n\nSextillus (Martial, II., 28), was in all probability also a\n_cunnilingue_:\n\n    \u201cHave your laugh at those, Sextillus, that call you cinede, and show\n    them your middle finger[114]. You are not, Sextillus, a pedicon nor\n    yet a fornicator, nor does Vetustilla\u2019s burning mouth tempt you.\u2014You\n    are none of these, I allow, Sextillus; then what are you? I know\n    not, but remember! there are two sorts yet.\u201d\n\nTwo sorts are still left for Sextillus, to suck the virile member and to\nlick the vulva, while he is neither a fornicator, nor a cinede, nor a\npedicon, nor an irrumator. Which did he choose to be? This we are not\ntold. Eunuchs, just as impotent as aged men, adopt the practice for the\nsame reason.[115] Gregory Nazianzen says in his funeral sermon on Basil\nthe Great:\n\n    \u201cThey of the gynaeceum, those men, who amongst women are men, and\n    amongst men women; who have nothing virile about them but their\n    impiety; those that cannot give themselves up to voluptuousness in\n    the natural way, have recourse to their tongue as their only\n    alternative.\u201d\n\nThe _cunnilingues_ exhaled an evil smell from the mouth, and their\nkisses were as much shunned as those of _fellators_. Martial, XII., 87:\n\n    \u201cYou say the mouths of pedicons smell badly; if this is true,\n    Fabullus, as you say, tell me! what think you of the breath of\n    _cunnilingues_?\u201d\n\nAnd the same, XII., 59:\n\n    \u201cThe neighbors kiss you every one, from the bearded cowherd, whose\n    kisses have flavor of the he-goat, down to the _fellator_ and the\n    _cunnilingue_ fresh from his business.\u201d\n\n_Cunnilingues_ and _fellators_ are compared to he-goats by Catullus\n(XXXVII.), on account of their fetid breath:\n\n    \u201cThink you you alone have members, that you alone are entitled to\n    satisfy women, and may consider all other men he-goats?\u201d\n\nDo not suppose for a moment that Catullus is speaking here of castrated\nhe-goats, which would be against the sense of the word, one invariably\nused to designate entire he-goats. The sense is the same, but got at in\nanother way. He says: \u201cDo you believe that you alone have members fit to\ndo the girls\u2019 business? that all the others betray by their goatish\nbreath their vile trade as _cunnilingues_ or _fellators_, and\nconsequently the inertness of their mentulas, their feebleness, their\ninability for erection? You will better appreciate the sting of Atellane\nverse respecting Tiberius C\u00e6sar: \u201cAn old buck licking the she-goats\u2019\nparts.\u201d\n\nIt was thought better to be taken for a fornicator than for a\n_cunnilingue_; in the first place, because your friends would not kiss\nyou; Martial, VII., 94:\n\n    \u201cI had rather confront a hundred _cunnilingues_.\u201d\n\nSuetonius, _De Illustribus Grammaticis_, ch. 23:\n\n    \u201cHe (Remmius Palaemon) was passionately fond of women, so much so as\n    to prostitute his mouth to please them, and it is said that he was\n    one day rebuked in the following way by a man who in the throng\n    could not contrive to avoid one of his kisses: \u201cMaster,\u201d he said,\n    \u201cif you see a man in a hurry to get away, will you lick him off?\u201d\n\nIn the second place for fear of scaring away your guests. Aristophanes\nsays of Ariphrades, in the _Knights_, 1285, 86:\n\n\u201cWhoever does not execrate that man, may he never drink from the same\ncup with us\u201d\u2014lastly, for fear of letting it be plainly known how\nshrunken one was, and how miserable one\u2019s member. Martial, III., 96:\n\n    \u201cYou lick my mistress, but you do not enter her; yet you boast\n    yourself adulterer and copulator!\u201d\n\nHence the _cunnilingues_ took no less care than the _fellators_ to hide\nthe fetidness of their breath by means of essences and perfumes,\nMartial, VI., 55:\n\n    \u201cAlways scented with cassia and cinnamon, and your skin darkened\n    with perfumes from the Ph\u0153nix\u2019 nest, you reek of the leaden jars of\n    Nicerotus\u2019 shop. You mock at us, Coracinus, because we are\n    unscented. Rather than smell sweet like you, I\u2019d not smell at all.\u201d\n\nTo remove every doubt as to Coracinus being a _fellator_ or a\n_cunnilingue_, we will quote _Epigr._ IV., 43, where he is expressly\ncalled a _cunnilingue_:\n\n    \u201cI did not say you were a cinede, Coracinus; I am not so rash and\n    reckless. What I did say in a light, insignificant matter, one\n    perfectly well known, that you will not deny yourself,\u2014I said,\n    Coracinus, you were a _cunnilingue_.\u201d\n\nIt was believed that Venus revenged injuries done to herself or to hers,\nnot only by condemning the guilty to submit to be the passive party, but\nby turning them into _cunnilingues_. Hence the pathic tastes of\nPhiloctetes:\n\n    \u201cWith which the destitution of Lemnos inspired the heir of\n    Heracles.\u201d\n\nTo use the very words of Ausonius, _Epigr._ LXXI; and by inflicting\nthese tastes Venus is said to have avenged the wounds of Paris, Martial,\nII., 84:\n\n    \u201cThe sons of Poeas was effeminate and prone to man-love; thus they\n    say did Venus avenge Paris\u2019 wounds.\u201d\n\nIn the same epigram Martial rallies Sertorius on being _cunnilingue_,\ngiving as a possible reason his having killed Eryx, the son of Venus:\n\n    \u201cWhy does Sicilian Sertorius lick women\u2019s privates; because, Rufus,\n    it would seem it was he killed Eryx.\u201d\n\n_Cunnilingues_ appear to have been generally pale-faced; it is for\nmedical men to say why. This may help you to discern the salt in\nMartial\u2019s epigram on Charinus, I., 78:\n\n    \u201cCharinus is well and strong, and still he is pale;\n\n    Charinus drinks with moderation, and still he is pale;\n\n    Charinus digests well, and still he is pale;\n\n    Charinus loves the open air and sun, and still he is pale;\n\n    Charinus dyes his skin, and still he is pale;\n\n    Charinus licks a woman\u2019s privates, and still pale is he.\u201d\n\nThat is to say, amongst the causes that should prevent paleness the one\nlast enumerated is the veritable cause of his paleness. _Fellators_\nwould also seem to have had pale faces, _Catullus_, LXXX:\n\n    \u201cHow is it, Gellius, that those rosy lips of yours grow whiter than\n    the winter\u2019s snow, when at morn you leave your house, and the eighth\n    hour calls you from your long-protracted soft repose? I know not\n    what to think. Can it be true what rumor whispers, that you devour\n    the middle parts of men? This at any rate is evidenced by wretched\n    Virro\u2019s sunken flanks and your own lips masked with the milky juice\n    sucked from him.\u201d\n\nThe withered flanks are those of Virro, the _irrumator_, the lips those\nof Gellius; the passage is somewhat ambiguous, and only thus to be\nexplained. One Virro, accustomed to take the passive part, has been\nalready mentioned by us, in quoting Juvenal, IX., 35. I do not know\nwhether it is the same:\n\n    \u201cThough Virro has caught sight of you all naked, and the foam has\n    come to his lips.\u201d\n\n_Pathics_, too, no less than _fellators_, appear to have pallid faces.\nJuvenal, II., 50:\n\n    \u201cHispo submits to young men; he is pale with either kind of infamy.\u201d\n\nHe served as _patient_ to young men, and was moreover a _fellator_, as\nis shown by the difference which the poet institutes between him and\nwomen, who do not lick each other\u2019s secret parts:\n\n    \u201cTaedia does not lick Cluvia, nor Flora Catulla.\u201d\n\nWomen, in fact, are rarely _cunnilingues_, although there _are_\nexamples. Martial only mentions one woman as belonging to that category;\nwe shall come across her again in the next chapter.\n\n\n\n\n                        FOOTNOTES - CUNNILINGUES\n\n\n-----\n\nFootnote 102:\n\n  But Clodia was something more than a sister for Publius Clodius; this\n  would appear from the spirited pleasantry of Cicero, _Pro Coelio_, ch.\n  13:\n\n      \u201cIf there had not arisen differences between me and that lady\u2019s\n      husband, ... brother, I would say; I always make that mistake.\u201d\n\nFootnote 103:\n\n  Gonzalvo of Cordova, according to Aloysia Sigaea (Dialogue VIII.),\n  made similar jokes: \u201cHe also, I am sure, in spite of his age, was a\n  great tongue-player (linguist). A pretty girl of some twenty years had\n  to amuse him. When he wanted to put his tongue to her _juste milieu_,\n  he declared he wanted to go to Liguria.\u201d He could play with words upon\n  the same matter, always implying the idea of a humid vulva, saying\n  that he was going to Ph\u0153nicia, or to the Red Sea, or to the Salt Lake;\n  you now understand what is meant by the Salt Lake or Salt Sea, into\n  which Alpheus threw himself according to the epigram in the\n  _Anthology_. Nearly related to this are the salgamas of Ausonius, of\n  which we shall speak shortly, and the \u201conions swimming in putrid\n  brine,\u201d which the B\u00e6ticus of Martial, III., 77 devours. As it was said\n  of the fellators that they \u201cPh\u0153nicized\u201d, because they followed the\n  example set by the Ph\u0153nicians, so probably the same word was applied\n  to the _cunnilingues_ as loving to swim in a certain sea of Ph\u0153nician\n  red; and, in fact, this was the case. Hesychius: \u201cScylax, an Erotic\n  posture, like that assumed by Ph\u0153nicizers.\u201d The Ph\u0153nicians assumed a\n  certain posture, called Scylax, or _the dog_. There could be nothing\n  better for describing the depraved action of a _cunnilingue_ than this\n  canine epithet with regard to the posture taken for irrumating or\n  fellation; dogs are _cunnilingues_ as anybody knows, and have been so\n  ever since their abominable adventure which their ambassadors met with\n  (allusion to Phaedrus\u2019 fable).\n\nFootnote 104:\n\n  Ovid, _Metamorphoses_, III., 308-12:\n\n      \u201c... Mortal woman could not survive the celestial fire; she was\n      consumed by her spouse\u2019s favours. The infant but half formed is\n      torn from the mother\u2019s womb, and, if we may believe the tale, is\n      sown still immature in the father\u2019s thigh, and there completes the\n      period of gestation.\u201d\n\nFootnote 105:\n\n  This Castor is perhaps the same who, according to the statement of\n  Ausonius (Epigram in _Professoribus Burdegalensibus_, XXII., 7) had\n  published a book with the title _Cunctis de Regibus ambiguis_.\n\nFootnote 106:\n\n  Pliny, _Nat. Hist._, XII., ch. 12: \u201cThe Costus-root has a burning\n  taste and an exquisite smell; its berries are otherwise useless.\u201d\n\nFootnote 107:\n\n  The Cysthus, Greek **** is the private parts of a woman. Aristophanes,\n  _Lysistrata_, v. 1160: \u201cAnd a more beautiful cysthus I never saw.\u201d\n\nFootnote 108:\n\n  Pliny _Nat. Hist._, XII., ch. 12: \u201cThe leaves of the nard must be\n  considered more minutely, for they are a principal ingredient in\n  perfumery.\u201d\n\nFootnote 109:\n\n  Quintilian, _Instit. orat_., I., ch. 1: \u201cHe can learn the\n  interpretation of the occult languages, what the Greeks call ******\n  Alcuin, _Grammatica_, p. 2086, in Putschius\u2019 _Collection_: _Glossa_ is\n  the interpretation of a verb or a noun; _e.g._ _catus_ is the same\n  thing as _doctus_.\u201d On this occasion it may be permitted to the\n  Director of the Court-Library at Coburg to state, that this library\n  contains a remarkable copy of the collection of Putschius, by the hand\n  of John Scheffer, who died at Upsala in 1679, beginning thus: \u201cThe\n  notes to be found in this volume, on the margin of books IV. and V.,\n  of Priscian, have been made after a very ancient and most beautifully\n  written manuscript, in which a number of traces of primitive Latin\n  orthography are found, as for instance: _dirivare_ for _derivare_,\n  _peneultimus_ and _antepeneultimus_ for _penultimus_ and\n  _antepenultimus_, _Oratius_ for _Horatius_, etc.\u201d\n\nFootnote 110:\n\n  As we are on the subject of the shape of the female organ, it will not\n  be amiss to enumerate in this place all the various names by which it\n  was known in Latin; the greater part of them we have gathered from the\n  treasure-house of Aloysia Sigaea: \u201cThe field, the ring, the furrow,\n  the cavern, the clitoris, the conch-shell, the cunnus, the little\n  boat, the cysthus, the pit, the garden, the between-thighs, the\n  barque, the swine, the wicket, the slit, the precipice, the hole, the\n  trench, the sheath, the virginal, the vulva. And what should hinder us\n  from giving at the time the names of the virile member: The armature\n  of the belly, the catapult, the tail, the stem, the parcel, the\n  column, the pole, the lance with balls, the amulet, the pike, the\n  groin, the hanger, the mentula, the mutinus, the muto, the nerve, the\n  virile sign, the stake, the peculia, the penis, the stopper, the\n  phallus, the javelin, the tree, the obelisk, the shaft, the spectre,\n  the seminal member, the awl, the bull, the dart, the balista, the\n  beam, the thyrsus, the vessel, the little vessel, the vein, the\n  private, the verpa and verpus, the verge, the ploughshare.\u201d Here you\n  have more than enough.\n\nFootnote 111:\n\n  _Altrinsecus_, in Ausonius, is equivalent to _utrinsecus_, meaning,\n  from either side. Lactantius employs that word in _De Opificio Dei_,\n  ch. 8: \u201cIt is incredible how the fact of their being double (the ears)\n  adds to their beauty, as much on account of the symmetry thus\n  produced, as because the sounds which arise on all sides, can more\n  easily be received on both sides (altrinsecus).\u201d\n\nFootnote 112:\n\n  Persius, VI., 13: \u201cAnd you may mark the crime with a black Theta.\u201d See\n  also Martial, VII., 36.\n\nFootnote 113:\n\n  I say it was adopted by them particularly; that there were also young\n  men, who by a singular depravity licked the vulvas they might have\n  entered legitimately, Martial tells us, XI., 86:\n\n      \u201cAn evil star, Zoilus, has struck your tongue of a sudden, even\n      while licking a vulva. Of a surety, Zoilus, you must now use your\n      member.\u201d\n\nFootnote 114:\n\n  When the middle-finger is pointing, the other fingers are turned\n  inside, representing thus a mentula with its accessories; for which\n  reason it was thus pointedly shown to Cinedes (the Greeks expressed\n  this in a single word: ******), either by way of invitation or to\n  tease them. Martial, I., 93: \u201cCestus has often complained to me,\n  Mamurianus, that you tease him with your finger.\u201d It was also pointed\n  at people held in contempt. The same author, VI., 70:\n\n      \u201cHe points with the finger and that the impudent finger\u201d (that is\n      Martianus, who is never ill, does to the doctors). Thence this\n      unlucky finger had the epithet \u201cinfamous.\u201d Persius says without\n      any obscene afterthought, II., 33: \u201cThe grandmother cleanses the\n      babe with the infamous (middle) finger.\u201d\n\nFootnote 115:\n\n  Nevertheless, Eunuchs who have been deprived of their testicles, but\n  not of their mentula, are by no means wanting in lubricity: they can\n  do the business without any danger for a woman, inasmuch as they\n  cannot generate children. The Roman matrons were well aware of the\n  fact: Martial, VI., 67:\n\n      \u201cYou ask me, Pannicus, why Gallia keeps so many Eunuchs; she loves\n      to be enjoyed, but wants no children.\u201d\n\n  Juvenal, VI., 365-67:\n\n      \u201cThere are women who like feeble eunuchs, and kisses that are ever\n      harmless, and the absence, nay! the impossibility, of a beard, for\n      they need use no abortive.\u201d\n\n  St. Jerome, in the _Life of Hilarion_: \u201cA steward with curled locks,\n  castrated for the sake of longer pleasure and perfect safety....\u201d To\n  make more sure of their enjoyment, experienced dames did not allow the\n  testicles of the Eunuchs to be cut off until the member had attained\n  full proportions, apprehensive that it might remain puny and inactive\n  if the operation were made earlier. They wanted their Eunuchs well\n  furnished, capable of challenging Priapus himself. By such they liked\n  to be worked, being sure of not becoming enceinte. Juvenal, VI.,\n  367-77:\n\n      \u201cWith those however is love\u2019s pleasure most exquisite, whose\n      testicles, when they are lusty and fully matured, are delivered to\n      the surgeons, the pubis being already black with hair. The organs\n      are spared till they are full and ready; then at last, when they\n      have reached two pounds in weight, Heliodorus cuts them, to the\n      prejudice of the barber. The observed of all observers, stared at\n      by all, see him enter the baths and challenge the god of vineyard\n      and garden, castrated thus by his lady\u2019s order. He may sleep now\n      with his mistress; still beware, Josthumus, how you trust him with\n      your Bromius, now fully developed and ready for the razor.\u201d\n\n\n------------------------------------------------------------------------\n\n\n\n\n                               CHAPTER VI\n\n                               OF TRIBADS\n\n\nTHE tribads, also called frictionists[116] from the Greek ****, I rub,\nare women, with whom that part of the genital apparatus which is called\nthe clitoris, attains such proportions, that they can use it as a\nmentula, either for fornication or pedication. The clitoris,[117] which\nis a very sensitive caruncle (a small fleshy cone), capable of movement\nand resembling the verge, gets into erection with all women, not only\nduring the coitus, the delights of which it is said to enhance immensely\nby increased titillation, but also in consequence of mere amorous\nlonging; with tribads, either by a freak of nature or in consequence of\nfrequent use, it attains immoderate dimensions[118]. The tribad can get\nit in erection, enter a vulva or anus, enjoy a delicious voluptuousness,\nand procure if not a complete realization of cohabitation, at least\nsomething very near to it, to the woman who plays the passive part. What\nmore is there to say? She plays the man\u2019s part with the omission of the\nejaculation of the semen, not that this sort of coitus is an altogether\ndry affair, as women are in the habit of emitting their liquid during\nthe joys of love[119].\n\nThis depravity of voluptuousness, whether caused by the warmth of the\nclimate, or by a peculiarity of the soil or waters, or other reasons\nunknown to us, was especially common with the women of Lesbos; this is\nattested by all the old writers. Lucian, in his \u201cDialogues of\ncourtesans,\u201d No. V. (Works, vol. VII., p. 349.): \u201cThis is one of those\ntribads, as they are to be found in Lesbos, who will have nothing to do\nwith men, and do the men\u2019s business with women.\u201d If such things were an\nevery day occurrence with the Lesbian women, we must believe that they\nwere pushed to them by natural instigation[120], and to allay an\nintolerable pruriency. Who has not heard of that most celebrated queen\nof all tribads, Sappho, herself a Lesbian? Some authors, Maximum of Tyre\nthe first among them, have with the best intention tried to exonerate\nher from his infamous vice; but hear her in Ovid (and he represents the\nAncients in sentiment and feeling), repudiating her would be apologists,\n_Heroides_, XV., 15-20:\n\n    \u201cNeither the maidens of Pyrrha, nor those of Methymna[121], nor all\n    the host of Lesbian beauties please me. Vile to me seems Anactoria,\n    vile the fair Cydno, Atthis is no more so dear to my eyes as once\n    she was, nor yet a hundred others I loved not innocently[122].\n    Villain! yours is now what belonged to many women....\u201d\n\nand verse 201:\n\n    \u201cLesbian women, beloved, who made me infamous!\u201d\n\nSappho speaks first in general of those that have submitted to her\ncaresses, the maidens of Pyrrha and Methymna; then she mentions by name\nAnactoria, Cydno and Atthis,\u2014to whom Suidas adds Telesippa and Megara:\n\n    \u201cHer favorites, whom she loved well, were three in number, Atthis,\n    Telesippa, Megara, and for those she burnt in impure passion.\u201d\n\nThese passages from the Ancients are clear enough, and do not admit of\nany doubt; they even assist us in explaining other sentences, which\notherwise seem obscure or ambiguous; for instance the \u201cmasculine Sappho\u201d\nof Horace (_Epistles_ I., XIX., 28); \u201cmaking plaint against the maids of\nher country\u201d (_Odes_ II., XIII., 25); also Ovid, _Art of Love_, III.,\n331.\n\n    \u201cSappho should be well known, too; what more wanton than she?\u201d\n    _Tristia_, II., 363:\n\n    \u201cWhat was the lore Lesbian Sappho taught, but to love maids?\u201d\n\nand Martial, VII., 68[123].\n\n    \u201cSappho, the amorous, praised our poetess; the latter was more pure,\n    the former not more perfect in art.\u201d\n\nLucian\u2019s witty and licentious pen has made famous another tribad,\nMegilla, in the above quoted Dialogue. This Dialogue is not outrageously\nobscene, for it breaks off just at the moment when things would have had\nto be said very plainly; nevertheless, the virginal modesty of our\nWieland has not dared to translate it into German. The philosopher of\nSamosata brings Leaena upon the scene, and makes her disclose by what\nartifices Megilla gained her consent. Leaena asks Megilla:\n\n\u201cAre you then made like a man, and do with Demonassa (whom Megilla used\nafter the manner of tribads), as men do?\u201d \u201cI have not got exactly all\nthat, my Leaena,\u201d answers Megilla, \u201cbut I am not entirely without it.\nHowever, you will see me at work, and in a very pleasant manner. I have\nbeen born like all of you, but I have the tastes, the desires and\nsomething else of a man. Let me do it to you, if you do not believe me,\nand you will see that I have everything that men have. Give me leave to\nwork you, and you will see.\u201d Leaena confesses that she at last\nconsented, moved by her solicitations and promises, and no doubt also by\nthe novelty of the thing. \u201cI let her have her way,\u201d she says, \u201cyielding\nto her entreaties, seconded by a magnificent necklet and a robe of fine\nlinen. I took her in my arms like a man; she went to work caressing me,\npanting with excitement and evidently experiencing the extreme of\npleasure.\u201d Clonarion asks her inquisitively:\n\n\u201cBut what did she do to you Leaena, and how did she manage?\u201d But Leaena\neludes the question. \u201cDo not ask me anything more; these are nasty\ndoings; by Urania, I shall not breathe a word more!\u201d she answers, to the\ngreat regret of the reader, who would like to penetrate further this\nmystery.\n\nAmongst the tribads is still to be named Philaenis, the same, no doubt,\nwho according to Lucian (_Amores_, ch. 28\u2014Works vol. V., p. 88), wrote\nabout erotic postures: \u201cLet our women\u2019s apartments be filled by women\nlike Philaenis, dishonored by androgynic[124] loves!\u201d\u2014Sophoclidisca in\nPlautus, to whom Paegnion says: \u201cDo not caress me, subagitatrix!\u201d\n(_Persa_, act II., 41);\u2014and Folia of Ariminum, who according to Horace\n(_Epodes_, V., 41) was \u201cof masculine lubricity.\u201d However writers as a\nrule touch upon these points more lightly than is agreeable to the\ncuriosity of the reader. For the same reason the too great reserve of\nSeneca (_Controversia_, II) is to be regretted, where he says at the\nend:\n\n    \u201cHybreas having to plead in favor of a man who had surprised and\n    killed a tribad, described the grief of the husband; on such a\n    subject one must not ask for a too particular investigation.\u201d\n\nMuch more complete, full and explicit is our good friend of Bilbilis\n(Martial). Hear him! he is disclosing the tribadic doings of Balba, so\nclearly that it could not be done better; I., 91:\n\n    \u201cAs no one, Bassa, ever saw you go with men; as rumor never assigned\n    you a lover, as every office about you was fulfilled by a troop of\n    women, no man ever coming nigh you, you seemed to us, I admit, a\n    very Lucretia. But, oh! shame on you, Bassa, you were a fornicator\n    all the time! You dare to conjoin the private parts of two women\n    together, and your monstrous organ of love feigns the absent male.\n    You have contrived a miracle to match the Thebian riddle: that where\n    no man is, there adultery should be!\u201d\n\nSurely it is clear enough what Bassa did, in conjoining the privates of\ntwo women together. By no means! There are expounders, and very good\nones, too, who have quite misunderstood this very easy passage, and have\nimagined that Bassa misused women by introducing into their vagina a\nleathern contrivance, an olisbos, a _godemiche_; we shall speak at the\nend of this chapter of this kind of pleasure, but it was quite unknown\nto Bassa, who simulated the man in her own person.\n\nNothing could be more monstrous than the libertine passion of Philaenis;\nshe did not content herself with introducing her stiff clitoris in the\nvulva of tribads, Martial, VII., 69:\n\n    \u201cTribad of tribads, you, Philaenis, you are well justified in\n    calling her your mistress whom you work;\u201d or in those of other young\n    girls, and to get a dozen of them under her in a day; but she even\n    pedicated boys; Martial, VII., 67:\n\n    \u201cPhilaenis the tribad pedicates boys[125], and stiffer than a man in\n    one day works eleven girls.\u201d\n\nIn order to leave nothing untasted in the way of virile lusts she was\nalso a _cunnilingue_; same epigram, at the end:\n\n    \u201cAfter all that, when she is in good feather,\u2014she does not suck,\n    that is too feminine; she devours right out girls\u2019 middle parts. May\n    all the gods confound you, Philaenis, who think it manly work to\n    lick the vulva.\u201d\n\nPhilaenis, when overmuch in rut, caused herself also to be served by\n_cunnilingues_; this is clear enough from Martial, IX., 41:\n\n    \u201cWhen Diodorus, wanting the Tarpeian crowns, left Pharos behind and\n    sailed for Rome, Philaenis vowed that to celebrate her mate\u2019s return\n    an innocent maid should lick her, such a one as the chaste Sabine\n    women still cherish.\u201d\n\nShe vowed if her husband returned to have her vulva licked by a young\ngirl, well-known for her innocence and chastity; to have it done by\nprostitutes was for Philaenis nothing new; she wanted on that occasion\nto experiment with a virgin, exactly like men, who always want something\nnew and strange to spur their lust. How rare it was for women to use\nother women for that purpose appears from Juvenal II., 47-49:\n\n    \u201c... There will no other instance be found so abominable in our sex;\n    Taedia does not lick Cluvia, nor Flora Catulla.\u201d\n\nBut what could you find stronger, more energetic and plainer to\nenlighten the reader completely on this subject than the following\nverses in _Satire_ VI., 308-333, where Juvenal\u2019s ire against the\ntribadic orgies in Rome breaks out in words of fire?\n\n    \u201cAt night they stop their litters here, make water here, and flood\n    with long syphons the Goddess\u2019 statue, and ride turn and turn about\n    and go through the motions under the eye of the conscious moon; then\n    they make for home. When the morning light returns, you walk through\n    your wife\u2019s piss, to visit your great friends. Known are the secret\n    rites of the _Bona Dea_, when the flute excite their wanton loins,\n    when drunk with music and with wine they rush along, whirling their\n    locks and howling, these Maenads of Priapus! How they yearn for\n    instant copulation! how their voice trembles with passionate\n    longing! what floods of old wine gush down their dripping thighs! A\n    prize is offered, and Laufeia challenges the brothel-master\u2019s girls,\n    and wins the first place for nimble hips; while herself is mad for\n    the pleasure Medullina\u2019s artful movements give her. Amongst these\n    dames merit carries off the palm from noble blood. There nothing\n    must be feigned, all must be done in very truth and deed,\u2014enough to\n    set on fire, however chilled with age, Laomedon\u2019s son and old Nestor\n    with his rupture! Then is seen mere lust that will brook not a\n    moment\u2019s more delay, women in her bare brutality, while from every\n    corner of the subterranean hall rises the reiterated cry: \u201cThe hour\n    is come, admit the men.\u201d Is the lover asleep? she bids the first\n    young man to hand snatch up his hood and come at once. Is none to be\n    found? resort is had to slaves. No hope of slaves? a water-carrier\n    will be hired to come. If he comes not, and men there are none, she\n    will not wait an instant more but get an ass to mount her from\n    behind.\u201d\n\nThe tribadic orgies were divided into two kinds; in one of them the\nRoman dames, giving free course to their lust, defiled the altar of\nchastity; in the other they celebrated the mysteries of the _Bona Dea_.\nYou see in the first place the tribads go at night in litters to the\naltar of chastity, there pass their water[126] against the statue of the\nGoddess, and having perhaps spirted their urine up to her face[127] they\nat all events wet the area all about, (their husbands walking right\nthrough it in the morning, when they go to see their patrons), and then\nthey ride or allow themselves to be ridden alternately; here we have\nmore than one Philaenis, tribad of tribads! Other ladies go to celebrate\nthe mysteries of the _Bona Dea_, well known to the public since the\nadventures of Clodius[128]. You observe them rousing themselves with the\nsounds of flutes and trumpets, as also with fumes of wine, to undergo\nvaliantly the jousts of mutual love; you see their amorous frenzy, their\nhair flying in the wind; you note their sighs of longing, and how they\npiss with excitement. A prize is set, as in the feast of Pope Alexander\nVI., to be given to the most intrepid tribad: Laufeia calls upon the\nbrothel-girls to let her ride them, and carries off the crown[129];\nthere is none there of better heart than Medullina, expert in plying her\nloins and buttocks; there all etiquette ceases, mistresses and servants\nalike contest for the palm of obscenity; there is no sham, all is\ntribadic reality[130]; but, after all, finally nature got the upper hand\nagain, the tribad disappeared, and the woman became again a woman,\nleaving alone tribadism, as a phantom only of pleasure, and not\nsatisfying them; from all parts a cry is raised: \u201cNow is the time for\nthe men to come in: go and find young men; if you cannot find any, then\nslaves will do; if they are lacking, bring the first men you can find in\nthe streets.\u201d And if all fails, in their shameless wantonness, they will\noffer their buttocks to an ass[131]. On the origin of tribads[132]\nPhaedrus has a fable, IV., 14:\n\n    \u201cAnother asked the reason why tribads and cinedes were created. The\n    old man thus explained: The same Prometheus, modeller of the human\n    clay, that if it knock against Fortune is shivered in pieces, once\n    when he had been fashioning all day long separately those parts that\n    modesty keeps hidden beneath a garment, to fit them presently to the\n    bodies he had made, was unexpectedly invited to supper by Bacchus.\n    There he imbibed the nectar in large drafts, and returned late home\n    with unsteady foot; then what with fumes of wine and sleepiness, he\n    joined the female parts to male bodies, and fixed male members on to\n    the women. Thus it is we find lust indulging in depraved pleasures.\u201d\n\nThe masculine member applied to women is evidently that clitoris of such\nproportions in erection, that the tribads can use it like a penis; the\nfemale apparatus fitted on to man is nothing else but the posterior\norifice, which itches in the case of cinedes, just as the vulva\ntitillates women. Tribads were not wanting in the times of Tertullian;\nhe calls them frictrices. _De Pallio_, ch. 4:\n\n    \u201cLook at those she-wolves who make their bread by the general\n    incontinence; amongst themselves they are also frictrices.\u201d\n\nThe same author says in the _De Resurrectione Carnis_, ch. 16: \u201cI do not\ncall a cup poisoned which has received the last sigh of a dying man; I\ngive that name to one that has been infected by the breath of a\nfrictrix, of a high-priest of Cybel\u00e9, of a gladiator, of an executioner,\nand I ask if you will not refuse it as you would such persons\u2019 actual\nkisses.\u201d\n\nNor was the trade of tribad out of date in the time of Aloysia Sigaea:\n\n    \u201cNay! do not think me\u201d, says Tullia, Dialogue II., \u201cworse than\n    others. This taste is spread almost over the universe. Italians,\n    Spaniards, French, are all alike as to the tribadism of their women;\n    if they were not ashamed, they would always be rutting in each\n    other\u2019s arms.\u201d\n\nMore, she quotes herself some examples of the hot transports of tribads,\nDialogue VII.:\n\n    \u201cEnemunda, the sister of Fernando Porcio, was very beautiful, and\n    not less so was a friend of hers, Francisca Bellina. They frequently\n    slept together in Fernando\u2019s house. Fernando laid secret snares for\n    Francisca; the latter knew that he desired to have her, and was\n    proud of it. One morning the young man, stung by his desires, rose\n    with the sun, and stepped out upon the balcony to cool his hot\n    blood. He heard the bed of his sister in the next room cracking and\n    shaking. The door stood open; Venus had been kind to him and had\n    made the girls careless. He enters; they do not see him, blinded and\n    deafened by pleasure. Francisca was riding Enemunda, both naked,\n    full gallop. \u2018The noblest and most powerful mentulas are every day\n    after my maidenhead,\u2019 said Francisca, \u2018I should select the finest,\n    dear, but for you; so fain am I to gratify your tastes and mine.\u2019\n    Whilst speaking she was jogging her vigorously. Fernando threw\n    himself naked into the bed; the two girls, almost frightened to\n    death, dared not stir. He draws Francisca, exhausted by her ride,\n    into his arms and kisses her: \u2018How dare you, abandoned girl,\u2019 he\n    says, \u2018violate my sister, who is so pure and chaste? You shall pay\n    me for this; I will revenge the injury done to our house; answer now\n    to my flames as she has answered to yours.\u2019 \u2018My brother! my\n    brother!\u2019 cries Enemunda, \u2018pardon two lovers, and do not betray us\n    to slander!\u2019 \u2018No one shall know anything,\u2019 he answered, \u2018let\n    Francisca make me a present of her treasure, and I will make you\n    both a present of my silence.\u2019\u201d\n\nThe conversation of Ottavia with Tullia, acting as tribad, in the same\nwork (Dialogue II) is still bolder and more to the point:\n\nTULLIA: Pray do not draw back; open your thighs.\n\nOTTAVIA: Very well! Now you cover me entirely, your mouth against mine,\nyour breast against mine, your belly against mine; I will clasp you as\nyou are clasping me.\n\nTULLIA: Raise your legs, cross your thighs over mine, I will show you a\nnew Venus; to you quite new. How nicely you obey! I wish I could command\nas well as you execute!\n\nOTTAVIA: Ah! ah! my dear Tullia, my queen! how you push! how you\nwriggle! I wish those candles were out; I am ashamed there should be\nlight to see how submissive I am.\n\nTULLIA: Now mind what you are doing! when I push, do you rise to meet\nme; move your buttocks vigorously, as I move mine, and lift up as high\nas ever you can! Is your breath coming short?\n\nOTTAVIA: You dislocate me with your violent pushing; you stifle me; I\nwould not do it for any one but you.\n\nTULLIA: Press me tightly, Ottavia, take ... there! I am all melting and\nburning, ah! ah! ah!\n\nOTTAVIA: Your affair is setting fire to mine\u2014draw back!\n\nTULLIA: At last, my darling, I have served you as a husband; you are my\nwife now!\n\nOTTAVIA: I wish to heaven you were my husband! What a loving wife I\nshould make! What a husband I should have! But you have inundated my\ngarden; I am all bedewed! What have you been doing, Tullia?\n\nTULLIA: I have done everything up to the end, and from the dark recesses\nof my vessel love in blind transports has shot the liquor of Venus into\nyour maiden barque.\n\nLeo Africanus, in his _Description of Africa_, p. 336 (edition Elzevir,\nof 1632), mentions the tribads of Fez:\n\n    \u201cBut those who have more common sense, call these women (he is\n    speaking of witches) \u201cSahacat,\u201d a word which corresponds with the\n    Latin _fricatrices_, because they take their pleasure with each\n    other. I cannot speak more plainly without offending decency. When\n    good-looking women visit them, these witches fall at once in hot\n    love with them, not less hot than the love of young men for girls,\n    and they ask them in the guise of the devil to pay them by suffering\n    their embraces. So it happens that very often when they think they\n    have been obeying the behests of demons, they have really only had\n    to do with witches. Many, too, pleased with the game they have\n    played, seek of their own impulse to enjoy intercourse again with\n    the witches, and under pretence of being ill, summon one of them or\n    send their unfortunate husbands to fetch her. Then the witches,\n    seeing how matters stand, asseverate that the wife is possessed by a\n    demon, and can only be liberated by joining their association.\u201d\n\nYou ask whether tribads are still to be found in our days? If there are\nnone now, there certainly were some in existence in Paris only a short\ntime before the Great Revolution, if we are to trust the author of\n_Gynaeology_, III., p. 428. There was a veritable college of tribads in\nParis, who went by the names of Vestals, holding regular meetings in\nparticular localities. There were a great many members, and of the\nhighest classes; they had their statutes with respect to admission; the\naffiliated were divided into three degrees: aspirants, postulants, the\ninitiated. Before the postulant could be admitted to the secret of the\norder, she had to undergo for three days a difficult probation: shut up\nin a cell tapestried with lewd pictures, and ornamented with carved\nPriapi of magnificent proportions, she had to keep up a fire with I do\nnot know how many ingredients, and arranged in such a manner that it\nwould go out if there was taken too much or too little of any of the\nmaterials; on the four altars of the temple, which was adorned with\nstatues of Sappho, of the Lesbians she had loved, and of the Chevalier\nd\u2019Eon, who for so many years successfully dissimulated his sex, and with\nsplendid hangings, perpetual fires were burning. Kept English women,\ntoo, did not recoil at tribadism, as the same author states, III., p.\n394. He affirms that not long before the close of the last century,\nconfederacies of tribads, called Alexandrine confederacies, were still\nin existence in London, though in a small number only.\n\nEnough now of those who are, strictly speaking, included under the name\nof tribads; but the word has a more extended signification. The term is\nalso applied to those women who in default of a real mentula, make use\nof their finger or of a leathern contrivance, which they introduce into\ntheir vulva, and so attain a fictitious enjoyment. Germany, I have\nlately heard, has been ringing with complaints about this abuse. As\nregards the leathern engine[133], called by the Greeks olisbos, the\nwomen of Miletus, above all others, made it their instrument of\npleasure. Aristophanes, in the _Lysistrata_, 108-110:\n\n    \u201cFor since the day the Milesians left us in the lurch, not an\n    olisbos have I set eyes on, eight inches long,\u2014that might give us\n    its leathern aid....\u201d\n\nSuidas under the word \u201c****\u201d:\n\n    \u201cA virile member made of leather which was used by Milesian women,\n    as being tribads and immodest. It was also made use of by widows.\u201d\n\nThe same author under the word \u201c****\u201d:\n\n    \u201cCratinus also says on this head: _Lewd_ women will be using the\n    olisbos.\u201d\n\nHesychius quotes the same passage.\n\nIf you ask whether modern women, who have suffered the wrong of seeing\ntheir beauty slighted, actually have recourse to this leathern\nsubstitute, Aloysia Sigaea (Dialogue II) shall answer you:\n\n    \u201cThe Milesian women made for themselves imitations in leather, eight\n    inches long and thick in proportion. Aristophanes tells us that the\n    women of his day habitually made use of such. And to this very day\n    Italian, Spanish and Asiatic women honor this instrument with a\n    place in their toilet apparatus; it is their most precious\n    possession, and one very highly appreciated.\u201d\n\nIt is an undoubted fact that the Roman matrons cherished a species of\ninoffensive snake[134], the cold skin of which served as a refrigerator\nin summer, Martial, VII., 86:\n\n    \u201cIf Glacilla winds an icy serpent round her neck....\u201d\n\nLucian _Alexander_ (Works, vol. IV., p. 259):\n\n    \u201cIn that country one sees serpents of an enormous size, but so quiet\n    and mild that they are fondled by women, sleep with the children, do\n    not get angry on being trodden on or handled, and suck the nipples\n    of the breast like a nursling.\u201d\n\nThis being so, our eminent Bottiger was probably right, when he wrote\npage 454 of his _Sabina_[135] a profoundly scientific work in German,\nthat very likely snakes were used as instruments to satisfy the\nlubricity of amorous women. You may understand now what happened, or\nwhat might have happened to Atia, the mother of Augustus, of whom\nSuetonius (_Augustus_, ch. 94) wrote:\n\n    \u201cI read in the treatise of Asclepiades of Mend\u00e9 called the\n    _Theologumena_, how Atia the mother of Augustus, having gone at\n    midnight to the temple of Apollo, to assist at a solemn sacrifice,\n    fell asleep, and so did the other women present; how a serpent\n    suddenly glided close to her, and after some little time withdrew\n    again, and how on waking she purified herself, as though she had\n    left the arms of her husband.\u201d\n\nThere would be nothing surprising in the fact that a serpent of that\nsort should have investigated even without incitation on Atia\u2019s part, a\ncertain locality which was well known to it by the lubricity of other\nwomen, and that Atia felt on awakening the very same sensation as though\nshe had undergone a real coitus.\n\n\n\n\n                         FOOTNOTES - OF TRIBADS\n\n\n-----\n\nFootnote 116:\n\n  They were also called hetairistriae:\u2014Hesychius: \u201cHetairistriae\n  tribads\u201d\u2014and likewise dietairistriae, according to the same author:\n  \u201cDietairistriae, women who go after prostitutes (hetairae) for carnal\n  intercourse, just as men do; same as tribads.\u201d\n\nFootnote 117:\n\n  Aloysia Sigaea, Dialogue III.: \u201cBut I forgot (Tullia speaking) to tell\n  you of the clitoris. This is a membranous body, situated at the bottom\n  of the pubis, and representing in a reduced form the virile verge. As\n  is the case with the verge, the amorous desire excites it to erection,\n  and in certain women of an ardent temperament it inflames them with\n  pruriency to such a degree that by the mere caressing of it with the\n  hand they very often discharge their fluid without the help of a rider\n  at all.\u201d\n\nFootnote 118:\n\n  If that woman whom Plater saw, according to Venette in his _Tableau de\n  l\u2019amour conjugal_, vol. I., ch. 1, 3, was not a tribad, she might well\n  have been one; her clitoris, which with other women attains in its\n  utmost erection the length of the half of the little finger or\n  thereabouts, was as long as the neck of a goose. Is it surprising that\n  women furnished with such an implement should wish to get rid of it?\n  Amputation is however dangerous. Plater did not venture to finish an\n  amputation which he had commenced, and Rodohamides, an Egyptian\n  physician of the XIth century, had not courage to even undertake one,\n  although commanded by a queen to perform the operation (Venette, IV.,\n  2). Those whom Adramytes, the king of the Lydians, order to castrate\n  women, were they more courageous? Athen\u00e6us, XII., 2: \u201cXanthus states\n  in the second book of his Lydiacs, that Adramytes, king of the\n  Lydians, was the first to have women castrated and employ them as\n  eunuchs.\u201d However that may be, these female eunuchs have very much\n  exercised the commentators. Some suppose that straps and buckles did\n  in their case the same service as the chastity-belts, which, it is\n  said, Spaniards and Italians to this day compel their wives to wear if\n  they think they have reason to be jealous: others believe that it was\n  a question of suture, as is the case with the natives of Angola and\n  the Congo, who stitch the vulvas of young girls for the protection of\n  their maidenheads; but I believe that nobody knows anything certain in\n  this respect. Nor does it appear that these women had to submit to an\n  operation, which is certainly practised upon the young girls by the\n  Arabs, Copts, Ethiopians, in some parts of Persia and Nigritia, and\n  which consists in cutting off the prepuce of the clitoris; this is\n  proved by abundant evidence, and reported in the Encyclopedia of Ersch\n  and Gruber under the word: \u201cBeschneidung\u201d (Circumcision); how indeed\n  could Athen\u00e6us describe as _Eunuchize_ that which is calculated to\n  increase the fecundity of women. I thought first that these women were\n  tribads changed into eunuchs by the removal of their immoderately\n  large clitoris; I am now inclined to believe that the king caused that\n  to be done to these women, which according to Aristotle, _Nat. Hist._\n  IX., 50, was done to sows: \u201cSows are castrated, so that they shall no\n  longer desire the coitus and get quickly fattened. They are castrated,\n  suspended by their hind legs, after fasting two days, by an incision\n  in that place where with a man the testicles are situated, in fact in\n  the female matrix.\u201d Pliny, _Nat. Hist._, VIII., 51: \u201cSows are\n  castrated in the same way as female camels, after a fast of two days,\n  suspended by their hind legs, by an incision in the vulva; they thus\n  fatten much quicker.\u201d Columella, VII., IX. 5: \u201cSows are also castrated\n  by incision in the vulva; the wounds cicatrics, and they cannot\n  conceive any more.\u201d This practice has by no means disappeared;\n  Schneider notes it in the passage of Columella; sows, cows, mares,\n  sheep, are still castrated by excising their ovarium. Why should we\n  not believe that Adramytes wanted the same process to be applied to\n  the fair sex, in order to make women sterile? However the ancient\n  Egyptians, who (see Strabo, book XVII., p. 824) undoubtedly\n  circumcized themselves, and also their women, appear to me to have had\n  in view not so much ovariotomy as the circumcision of the prepuce of\n  the clitoris, a practice still in use with them, as stated above;\n  cutting the female parts being thus something like circumcision, it is\n  to be assumed that a similar operation was intended rather than any\n  other one.\n\nFootnote 119:\n\n  Let us consult again Aloysia Sig\u00e6a, Dialogue III.: \u201cIt has happened\n  sometimes to myself (Tullia), when Callias tries on me his\n  lubricities, when he tickles me and excites me. Then I sometimes water\n  his too libertine hands with an abundant dew from my pleasure grounds.\n  And that gives him an opportunity for letting off a whole sheaf of\n  sarcasms and jokes. But what can I do? I begin to laugh, and so does\n  he; I tell him he is too impudent, he tells me I am too lewd; we call\n  each other names right and left, and in the midst of our mutual\n  recrimination he will throw himself upon me, turn me on my back, and\n  force me to submit to his assault, saying he will give me his dewdrops\n  for those he has drawn from me, so that I may not be a loser.\u201d Further\n  on, Dial., IV.: \u201cCallias, pressing me more closely to him, buried his\n  weapon deeper into my belly, almost as though he were trying to get\n  himself in altogether. Soon a delicious stream spirted into me, and at\n  the same time I felt my liquid boiling over, causing me such delight\n  that I forgot all reticence, and myself excited Callias more and more,\n  pressing him against me and begging him to quicken his pace. Thus we\n  expired both together with our muscles relaxing at one and the same\n  instant.\u201d You will understand by this the meaning of the epigram to\n  Sosipator in the _Analecta_ of Brunck, I., p. 504:\n\n      \u201cUntil the white liquor ran over with both of them, and Doras\n      unwound her wearied limbs.\u201d\n\n  Reiske thought the \u201cwhite liquor\u201d in this passage meant drops of\n  perspiration. Nonsense! it means the virus secreted by both sexes, and\n  liberated in the last spasms of lust. Aloysia Sig\u00e6a, Dialogue IV.: \u201cAs\n  I finished speaking\u201d (it is still Tullia that speaks), \u201che got upon\n  me, and collecting all his strength he pushed the arrow into me, he\n  filled my womb with his fecundating dew, and I also shed the rivulet\n  of white liquid. Incapable of enduring any longer so intense a\n  voluptuous feeling, we sank back exhausted in each other\u2019s arms.\u201d We\n  have quoted besides on different occasions extracts from the rich\n  treasures of Aloysia Sig\u00e6a, on this subject.\n\nFootnote 120:\n\n  Women, whose clitoris is too prominent, are thus prevented from having\n  intercourse with men, so that when they are seized with amorous\n  designs they cannot well find any other way of satisfying their\n  desires than by playing tribadism. (Venette IV., ii, 4.)\n\nFootnote 121:\n\n  Pyrrha and Methymna are towns in Lesbos. Pomponius Mela, II., 7: \u201cIn\n  the Troad is Lesbos, and in Lesbos there were formerly five cities,\n  viz.: Antissa, Pyrrha, Eresos, Methymna, Mytilene.\u201d\n\nFootnote 122:\n\n  Not innocently, or rather, \u201cnot without crime\u201d; some read \u201cwhich I\n  loved not without crime\u201d others, \u201cwhich I loved here without crime,\u201d\n  but the difference is not great. If you prefer \u201cwhich I loved here,\u201d\n  the excuse itself is a confession. All we want is the admission that\n  the tribad-tastes of Sappho are no modern invention, but originated,\n  how we know not, and prevailed in very early times. The love of woman\n  for woman was never known under any other name than the notorious one\n  of tribadism.\n\nFootnote 123:\n\n  See whether it is with good reason or no that the succeeding epigram,\n  no. 69, calls Philaenis the tribad of tribads.\n\nFootnote 124:\n\n  To make yourselves quite sure about what the author means by\n  androgynic loves, look at the passage as a whole: \u201cCome, you man of\n  the new age, you lawgiver of unknown amours, if you open out new ways\n  to the lubricity of men, you may grant to the women equal license. Let\n  them cohabit together as the men do; let woman lie with woman, and\n  simulate with their lascivious organs conjunctions, sterile though\n  they be, as man lies with man! Let the word one hears so very rarely,\n  and which I am ashamed to pronounce, let the lubricity of our tribads\n  triumph without blushing.\u201d Observe in the first place how tribads were\n  seldom spoken of, and that they kept themselves in the dark; in the\n  second place how the immoderate clitoris of the tribad is said to\n  simulate lascivious organs in conjunction. Seneca, _Controversia\n  Secunda_, in a similar sense, calls such a monstrosity *****, an\n  _artificial man_; lastly the epithet \u201csterile\u201d is applied to the\n  clitoris, and points to the dry unproductiveness of the tribadic\n  coitus.\n\nFootnote 125:\n\n  Instead of \u201cpedicating boys,\u201d Martial might have said, if the metre\n  had allowed it, \u201centering boys.\u201d Seneca\u2019s expression (Letter XCV),\n  \u201c_viros ineunt_,\u201d which was a source of great trouble to the great\n  Justus Lipsius, signifies nothing else: \u201cThe women will contest for\n  the crown of lubricity with the men. May the gods confound them! one\n  of their refined lubricities reverses the laws of Nature: they have\n  connection with men!\u201d There you have in plain words the turpitude\n  which Justus Lipsius considered worthy of the infernal regions:\n  tribads pedicating.\n\nFootnote 126:\n\n  When women are in rut they pass their water, nature wills it so,\n  Juvenal, VI., 63-65: \u201cLet lewd Bathyllus dance the pantomime of Leda\u201d\n  (representing Leda receiving Jupiter in a dance with wanton gestures:\n\n      \u201cTuscia cannot command her bladder, Appula is sighing as if in\n      amorous trance....\u201d)\n\n  The same XI., 166-168:\n\n      \u201cThe other sex however feels more pleasure, is much sooner fired,\n      and lets the water off, excited through eyes and ears.\u201d\n\n  (What Juvenal says here as to this greater enjoyment on the part of\n  the opposite sex is connected with his general opinion that women\n  experience more pleasure in Love than men do. So his words in VI.,\n  254: \u201cFor how insignificant is our pleasure!\u201d Tiresias, called upon to\n  arbitrate on this point in Lucian (_Amores_, p. 85), declared women\u2019s\n  enjoyment to be double that of men: \u201cUnless indeed we are to agree\n  with Tiresias\u2019 arbitrement, that the woman\u2019s pleasure is twice that of\n  the man\u201d).\n\n  Martial, XI., 17:\n\n      \u201cHow often will your rigid nerve lift up your tunic, though you be\n      as stern as Curius or Fabricius! You too have to read our pages,\n      be they ever so lascivious, young maiden, though you come from\n      Padua.\u201d\n\nFootnote 127:\n\n  There is some ambiguity about the \u201clong syphons.\u201d They are rivulets of\n  urine passed near the statue, or perhaps Juvenal means, to use the\n  expression of Grang\u00e9, \u201cUrine spirted right up into the Goddess\u2019 face,\n  which may be done by impudent women compressing with the hands their\n  parts, and thus retaining for some time the water; thus collected it\n  will spurt out with greater force.\u201d\n\nFootnote 128:\n\n  Verse 335-339.\n\n      \u201cBut all the Moors and Indians well know the flute-girl who showed\n      a bigger penis than great Caesar\u2019s two anti-Catos, in that place\n      from which a rat will fly, conscious of possessing testicles....\u201d\n\nFootnote 129:\n\n  The \u201cnimble hips\u201d are those of the tribad, who is riding another in\n  the posture of Apuleius\u2019 Fotis, _Metamorph._ II., p. 122, when she\n  gratified Lucius with the joys of a superincumbent Venus.\n\nFootnote 130:\n\n  All this was actually represented in Paris, 1791, on the stage of a\n  theatre, where, according to the author of the _Gynaeology_ III., 423,\n  a man completely naked had connection with a woman as naked as\n  himself, both representing savages, accompanied by the plaudits of\n  both sexes. There is however nothing new under the sun. With the\n  Romans it had long been customary, after the public games were\n  finished, to bring prostitutes into the arena, and set them to work,\n  so that the spectators might have an opportunity to perform what they\n  had been looking at with greedy eyes; a herald proclaimed what was to\n  come. Tertullian, _De Spectaculis_, ch. 17: \u201cProstitutes, the victims\n  of public incontinence, are brought upon the stage, shamefaced with\n  respect to the women only; to the men they were known; they are\n  exposed to the laughter of all, high and low; their dwellings, their\n  prices, even their recommendations were proclaimed by the crier.\u201d\n  Isidorus, _Origines_, XVIII., 42: \u201cThe theatre is like a brothel; when\n  the games are over, public women are prostituted there.\u201d The rape of\n  the Sabines described in Livy (II., 18) would seem to have been a not\n  dissimilar form of amusement: \u201cIn this year young Sabines in Rome\n  having, in the midst of the games, abducted some prostitutes, the\n  tumult ensuing thereupon degenerated into a riot, in fact nearly into\n  a battle.\u201d\n\nFootnote 131:\n\n  Observe the subtlety of the expression adopted by the poet: \u201coffers\n  her buttocks to an ass to get on them.\u201d Juvenal knows that a woman has\n  no chance to have an ass\u2019s mentula in her except by turning her back\n  to the beast.\n\nFootnote 132:\n\n  Plato, _Symposium_ (Works, Zweibr\u00fccken edition, vol. X., p. 205)\n  imagines another origin; in the passage where he relates the\n  celebrated fable, according to which Jupiter had cut the men in\n  halves, he says: \u201cAs to those women who are halves of women, they are\n  not much harassed by desires after men; but are much more given to\n  amuse themselves with women; the hetairistriae descend from their\n  category.\u201d\n\nFootnote 133:\n\n  Another use of these leathern engines has been noted in ch. II.\n\nFootnote 134:\n\n  This sort of snake served also to amuse men. Suetonius, _Tiberius_,\n  ch. 72: \u201cHe kept for amusement a snake; one day, when he went as usual\n  to feed it, he found it devoured entirely by ants, which he took as a\n  warning to guard against being attacked by a mob.\u201d Pliny, _Nat. Hist._\n  XXIX., ch. 4: \u201cThe Aesculapian serpent was brought to Rome from\n  Epidaurus; it was kept in the public edifices, and also in private\n  houses.\u201d Seneca, in the _De Ira_, II., ch. 31, speaks of: \u201cThose\n  snakes that glide harmlessly amid the cups and into the bosoms of the\n  guests.\u201d They were not of a small size; this appears from what\n  Philostratus says in his _Heroics_, VIII., 1: \u201cAjax had a tame snake\n  of five cubits length, which kept close to him, guided him on his way,\n  and followed him about like a dog.\u201d This kind of snake was very common\n  at Pella, in Macedonia, as Lucian says in a passage quoted in the\n  text: \u201cThere are many such in their country.\u201d They are still to be\n  found in Italy, according to Justus Lipsius in his Notes to Seneca.\n\nFootnote 135:\n\n  \u201cSabina, or the Morning Toilette of a Roman Lady at the end of the\n  First Century,\u201d translated into French by Clapier, 1813, 8vo.\n\n\n------------------------------------------------------------------------\n\n\n\n\n                              CHAPTER VII\n\n                      OF INTERCOURSE WITH ANIMALS\n\n\nIT will not be out of place to say something here of the incontinence of\nthose who have carried out carnal intercourse with animals. It appears\nthat in Egypt the Mendesians, who paid divine honors to a he-goat[136],\nprostituted to him publicly women, even against his inclination, in\ncelebrating his rites. Herotodus II., 46:\n\n    \u201cA monstrous affair was connected with this district (viz., the\n    Mendesian) in my time; a he-goat covered a woman in public.\u201d\n\nStrabo, XVII., p. 802:\n\n    \u201cMendes, where they worship Pan, and a live he-goat; the latter in\n    that place have intercourse with women[137].\u201d\n\nThe Jews also knew something of the practice; as we know from the law of\nMoses, Leviticus xx., 15-16:\n\n    \u201cAnd if a man lie with a beast, he shall surely be put to death: and\n    ye shall slay the beast. And if a woman approach unto any beast, and\n    lie down thereto, thou shalt kill the woman, and the beast: they\n    shall surely be put to death\u201d ...\n\nHow should Juvenal have come to tell us, Satire VI., 332-33:\n\n    \u201c... no more delay is there; she hastens to make a donkey ride her\n    from behind,\u201d if it had not been known that women sometimes\n    submitted themselves to asses? Would Apuleius have thought of\n    describing to us with no less minuteness than wit the scene in which\n    Lucius, changed into an ass by a mistake of Fotis, effects\n    intercourse with a matron? _Metamorphoses_, book X., p. 249:\n\n    \u201cBut I was a prey to grave apprehensions; I asked myself how I, with\n    my long and coarse legs, could mount a delicate woman, clasp with my\n    hard hoofs her soft and tender limbs that looked like milk and\n    honey; how could I with my enormous mouth, furnished with teeth as\n    big as tomb-stones, kiss those small, rosy, scented lips; how lastly\n    this lady, although in rut to her very finger nails, could take in\n    such a big genital verge.... She, however, doubled her tender\n    allurements, her endless kisses, her sweet murmurings, interspersed\n    with sweet glances like stings: \u2018I hold you at last,\u2019 she cried, \u2018I\n    hold my dove, my sparrow!\u2019 and having said this, she showed me how\n    vain my fears had been for embracing me as closely as she could, she\n    received me inside entirely, out and out. Even more than that,\n    whenever I drew back in order to spare her, she pushed closer to me,\n    and clasping my backbone like mad, she clung to me so closely that,\n    by Hercules, I began to think that I was not well enough furnished\n    to assuage her passion completely.\u201d\n\nA young girl of Tuscany got herself covered by a dog in the time of Pius\nV., the Roman Pope, as reported by Venette II., iv., ch. 3; and\naccording to a note of Elmenhorst on the above quoted passage of\nApuleius, a woman was discovered in Paris, in October, 1601, to have had\nconnection with a dog. The law was appealed to, and in conformity with\nthe unanimous verdict pronounced by the parliament, the adulterous woman\nand the dog were both burnt alive. Nay! more, a woman has been known to\nsubmit to a crocodile, if we may believe Plutarch, who reports in his\ntreatise _On the Sagacity of Animals_ (p. 976, vol. II., of the complete\nWorks):\n\n    \u201cQuite lately our excellent Philinus, on returning from a long\n    voyage to Egypt, told me that he had seen at Antaeopolis an old\n    woman sleeping with a crocodile stretched comfortably beside her on\n    her pallet.\u201d\n\nNor have men despised the vulva of animals. Plate III of the _Monuments\ndu Culte Secret des Dames Romaines_, shows the picture of a man working\naway in a goat, though the annotator ought not to have quoted in\nillustration of it a passage of Virgil (_Bucolics_ III., 8.), which has\nnothing whatever to do with this matter:\n\n    \u201cWe know who (pedicated) you, while the he-goats looked at you\n    askance.\u201d\n\nIn our countries legal cases show that not only goats, but also sheep,\ncows, and mares, have sometimes charmed shepherds and other people of\nlow breeding.\n\n\n\n\n                FOOTNOTES - OF INTERCOURSE WITH ANIMALS\n\n\n-----\n\nFootnote 136:\n\n  Plutarch, _Of Animals that have Reason_, p. 989, vol. II., of his\n  works: \u201cIt is reported in Egypt the he-goat Mendes, shut up with a\n  great number of women, all of them beautiful, refused to have anything\n  to do with them, and prefers goats by far.\u201d\n\nFootnote 137:\n\n  If we may believe Venette (II., iv. 3), there is nothing more common\n  in Egypt at the present day than for young women to have intercourse\n  with he-goats.\n\n\n------------------------------------------------------------------------\n\n\n\n\n                              CHAPTER VIII\n\n                         OF SPINTRIAN POSTURES\n\n\nIN the sundry kinds of voluptuous enjoyment which we have studied so\nfar, there are almost always only two persons in action. It happens,\nnevertheless, that more than two, three or even more, may enjoy\nthemselves together; this is what we call after Tiberius, the spintrian\nkind. Suetonius, _Tiberius_, ch. 43:\n\n    \u201cIn his retreat at Capri he had a _sellaria_, the scene of his\n    secret debaucheries, in which chosen groups of young girls and\n    worn-out voluptuaries, the inventors of monstrous conjunctions,\n    called by him _spintries_, formed a triple chain, surrendered\n    themselves to mutual defilements in his presence, so as to reanimate\n    by this spectacle his languishing desires.\u201d\n\nThis _sellaria_, by the etymology of the word, was evidently a room\nfurnished with seats; those who prostituted each other on these seats\nwere called \u201c_sellarii_,\u201d from the place, and \u201c_spintriae_,\u201d from the\nchain they formed. Spinter, according to Festus, p. 443, signified, \u201ca\nkind of bracelet worn by women on the upper part of the left arm.\u201d The\nword is probably a corruption of _sphincter_, the Greek **** from ****,\n\u201cI clasp,\u201d as for instance, a band surrounding the arm. Tacitus,\n_Annals_, VI., ch. 1:\n\n    \u201cThen there were invented names never known before, as for instance,\n    _sellarii_ and _spintriae_, names taken from the turpitude of the\n    place or from the complicated infamies undergone.\u201d\n\nSpintries then are those who, linked like the rings of a bracelet, thus\naccomplish the pleasures of Venus. Three can link themselves thus, two\nand two, in such a way that while the middle one is a fornicator or a\npedicon, in front is a woman or a cinede, behind a pedicon. Such was the\nchain formed by those Ausonius (_Epigram_ CXXIX.) describes[138]:\n\n    \u201cThree in one bed; two submit to the infamous act, two perform\n    it.\u2014Four there are, I suppose.\u2014Wrong! to the outermost ones give a\n    villainy apiece; count the man in the middle twice, for he both acts\n    and submits.\u201d\n\nDo you want to see the one in the middle working a woman? Plate XL. of\nthe _Monuments de la Vie Priv\u00e9e des douze C\u00e9sars_ shows you an example.\nDo you wish to see the middle one pedicating? Look at plate XXVII.\n\nThere is, however, no need that the middle actor should fornicate or\npedicate. He may be placed between his two companions in such a way that\nwhile he is enduring the assault of a pederast behind, he may in front\nirrumate, suck a member or lick a vulva. Hostius whose mind was so\nfertile in inventing obscenities that he was held up as an example to\nfuture ages, has tried all these postures and even added fresh\nvariations. Seneca (_Nat. Quaest._, I., 16) has inveighed against him\nmore vehemently than is perhaps fit for a philosopher. It seems to me as\nthough some secret voluptuousness has been acting here on the sense of\nthis rigid guardian of virtue; he says:\n\n    \u201cI will tell you here a story which will show you that lust will not\n    disdain any artifice which is calculated to rouse desires, and to\n    stimulate its own fury. The lasciviousness of Hostius was of the\n    extremest kind. It was this rich miser, this slave of a hundred\n    million sesterces, whose death, when he had been assassinated by his\n    slaves, Augustus would not avenge, although he would not say that\n    they were right to kill him. His lewdness was not contented with one\n    sex; he was as passionate for men as for women. He had mirrors made\n    which magnified the reflections so much that a finger appeared as\n    big as an arm. These mirrors were placed in such a manner that when\n    he had a man under him he could watch every movement of his\n    accomplice, and enjoy as it were the fictitious size of his member.\n    He chose his men carefully, the measuring tape in hand, and still\n    had to deceive his insatiable passion. It would be too outrageous to\n    report everything which this monster, that ought to have been torn\n    into pieces, dared to say and do with his mouth; when surrounded on\n    all sides by his mirrors he was the spectator of his own turpitudes,\n    and those secret infamies which every man would deny, if accused of\n    them, of such he took his fill not with his mouth only, but also\n    with eyes. And, by Hercules, generally speaking crimes shun their\n    own reflection; men who are bare of every feeling of honor and\n    exposed to every insult, still have some sense of shame, and do not\n    appear as they are. But he feasted his eyes on unheard of and\n    unknown infamies, and, not content to see simply how he dishonored\n    himself, he surrounded himself with mirrors, for the sake of\n    multiplying and grouping his lubricities. As he could not see\n    unaided everything distinctly when, pedicated by one man, he had his\n    head between the thighs of another, he saw by his mirrors what he\n    was doing and how. He saw the lewd work of his mouth, and watched\n    himself absorbing men by every orifice. Sometimes placed between a\n    man and a woman, playing both ways the passive part, he was able to\n    see the greatest abominations. Darkness was not for him! So far from\n    being afraid of the light of day, he wanted it for his monstrous\n    copulations, and was proud to have them illuminated by it. Nay,\n    more, he even wanted to be painted in these attitudes. Even\n    prostitutes have a certain reserve, and those that abandon\n    themselves to the outrages of all, veil to some extent their poor\n    complaisances, and the very brothel keeps some relics of decency;\n    but this monster turned his obscenities into a spectacle for\n    himself.\n\n    \u201cYes,\u201d he said, \u201cI submit myself to a man and a woman at the same\n    time; but nevertheless with the organs which are left free to me I\n    am still able to commit a worse ignominy. All my limbs are polluted;\n    then shall my eyes also take part in my enjoyments, they shall be\n    witnesses and judges. What I cannot see in a natural way let me see\n    by the help of art, so that I may not be ignorant of what I am\n    doing. No matter to me that Nature has provided man with such\n    insignificant organs of voluptuousness, the same nature which has\n    furnished animals so well; I find means to deceive my passion, and\n    to satisfy myself. Where is the harm, if I try to imitate nature? I\n    will have mirrors which shall reflect images of incredible\n    dimensions. If I could, I would make these images real; as I cannot,\n    I must be satisfied with phantoms. Let me see these objects of\n    obscenity larger than they are in reality, and surprise myself by\n    the sight of them!\u201d\n\nPlate XXI. of the _Monuments de la Vie Priv\u00e9e des douze C\u00e9sars_ shows\nthe picture of Tiberius in a very strange spintrian posture, which,\nhowever, is not without charm; the emperor, half reclining on his back,\nlicks one girl\u2019s privates who is kneeling over him, while he offers his\npenis to be sucked by another.\n\nThere are also arrangements where more than three can join, making thus\na longer chain. Let a man put his member into a woman while both of them\nare being pedicated at the same time, and you have four people forming a\ntriple chain, like those of Tiberius in the passage of Suetonius quoted\nabove. Suppose then another pedicon on each end, and then you have a\ngroup of five, forming a quadruple interweaving. Martial, XII., 43:\n\n    \u201cThere are to be found novel figures of Love, such as the\n    impassioned fornicator may try, such as experienced libertines\n    perform and keep the secret of; how five can copulate in a group,\n    how more still may be connected in a chain.\u201d\n\nLook at Plate XXXVI. of the _Monuments de la Vie priv\u00e9e des douze\nC\u00e9sars_, with a group of five copulators artistically diversified. Nero,\nlying face downwards, enters one girl who is on her back, at the same\ntime licking the privates of another who is standing; he himself is\nbeing pedicated, while the girl standing also submits her behind to a\npedicon. That such a chain may be extended infinitely, is self evident.\n\n\n\n\n                   FOOTNOTES - OF SPINTRIAN POSTURES\n\n\n-----\n\nFootnote 138:\n\n  Translation by Ausonius of a Greek Epigram of Strata, to be found in\n  Brunck\u2019s _Analecta_, II., 380.\n\n\n------------------------------------------------------------------------\n\n\n\n\n                              ENUMERATION\n\n                                 OF THE\n\n                            EROTIC POSTURES\n\n\n1. The man face downwards taking between his thighs the woman, who lies\n      on her back with her legs stretched out straight.\n\n2. The man face downwards taken between her thighs by the woman, who\n      lies on her back with the legs apart.\n\n3. The woman lying on her back taking only one leg of her cavalier\n      between her thighs.\n\n4. The woman lying on her back with her feet crossed over the loins of\n      the man.\n\n5. The woman lying on her back with one of her legs stretched out, and\n      the other over the man\u2019s loins.\n\n6. The woman lying on her back with the cavalier mounted on her with his\n      back towards her face.\n\n7. The woman lying on her back, with the cavalier mounted athwart her.\n\n8. The man lying with the woman half couched on her side with the legs\n      stretched out.\n\n9. The man lying with the woman half couched on her side, one leg\n      stretched out, the other one over the man\u2019s loins.\n\n10. The woman half couched, the man mounted with his back to her.\n\n11. The man on his knees, the woman on her back with her legs open.\n\n12. The woman on her back with her legs resting on the man\u2019s loins, who\n      is kneeling.\n\n13. The woman on her back, one leg stretched out, the other one resting\n      on the loins of the man, who is kneeling.\n\n14. The woman on her back with her legs on the shoulders of the man, who\n      is kneeling.\n\n15. The woman on her back with one leg resting on the loins of the man,\n      who is on his knees, and the other one on his shoulder.\n\n17. The man kneeling gets into the woman, who is in a sitting position\n      with her thighs open.\n\n18. The woman sitting with one leg stretched out, and the other resting\n      on the loins of the man, who is kneeling.\n\n19. The woman sitting, with her two legs resting on the loins of the\n      kneeling man.\n\n20. The woman sitting with one leg stretched out, and the other on the\n      shoulder of her cavalier on his knees.\n\n21. The woman sitting with her two legs on the shoulders of her cavalier\n      on his knees.\n\n22. The woman sitting, one of her legs on the shoulder of the man on his\n      knees, the other one stretched out.\n\n23. The man on his knees, the woman with her back to him.\n\n24. The man on his back, the woman facing him.\n\n25. The man on his back with the woman turning her back to him.\n\n26. The man on his back, the woman athwart him.\n\n27. The man on his back, with the woman lifted up.\n\n28. The man sitting with the woman facing him.\n\n29. The man sitting, the woman facing him, with her legs in the air.\n\n30. The man sitting with the woman turning her back upon him.\n\n31. Man and woman standing.\n\n32. Man and woman standing, with one leg of man or the woman lifted up.\n\n33. The man standing, with the woman on her back, her legs open.\n\n34. The woman lying on her back, with her legs lifted on the loins of\n      the man, who is standing.\n\n35. The woman lying on her back, one leg stretched out and the other\n      lifted on the loins of the man, who is standing.\n\n36. The woman on her back, with her two legs on the shoulders of the\n      man, who is standing.\n\n37. The woman on her back, one leg stretched out and the other one on\n      the shoulder of the man, who is standing.\n\n38. The woman on her back, with one of her legs on the shoulder of the\n      man, who is standing, the other over his loins.\n\n39. The man standing, the woman half lying on her side.\n\n40. The man standing, getting into the woman who is sitting with her\n      legs open.\n\n41. The man standing, getting into the woman sitting with her legs in\n      the air.\n\n42. The man standing, the woman sitting with one leg stretched out and\n      the other one lifted up.\n\n43. The man standing and the woman lifted up.\n\n44. The woman lifted up, with her legs on the shoulders of the man, who\n      is standing.\n\n45. The man standing, the woman on her knees, with her back towards him.\n\n46. The man standing, the woman crouching down, with her back towards\n      him.\n\n47. The man standing, the woman with her back towards him, the lower\n      part of the body elevated, and the upper part resting on the bed.\n\n48. The man standing, the woman turning her back to him with the lower\n      part of the body artificially raised.\n\n49. A man lying down and being pedicated.\n\n50. A man pedicated standing.\n\n51. A man on his knees being pedicated.\n\n52. A man pedicated crouching down.\n\n53. Irrumator lying down.\n\n54. Irrumator sitting.\n\n55. Irrumator standing.\n\n56. Irrumator kneeling.\n\n57. Irrumator crouching.\n\n58. Cunnilingue lying down.\n\n59. Cunnilingue sitting.\n\n60. Cunnilingue standing.\n\n61. Cunnilingue kneeling.\n\n62. Cunnilingue crouching.\n\n63. Fellatrix and cunnilingue.\n\n64. Masturbator.\n\n65. The helping hand.\n\n66. A third hand helping.\n\n67. The finger helping.\n\n68. The assistance of a leathern _godemiche_.\n\n69. Coitus with a male animal.\n\n70. Coitus with a female animal.\n\n71. Tribad at work on a woman.\n\n72. Tribad pedicating.\n\n73. Three spintries: a fornicator pedicated.\n\n74. Three spintries: a pederast pedicated.\n\n75. Three spintries: a fellator being pedicated.\n\n76. Three spintries: a fellator entering a woman.\n\n77. Three spintries: a fellator pedicating.\n\n78. Three spintries: a fellator irrumating.\n\n79. Three spintries: a fellatrix entered by a man.\n\n80. Three spintries: a fellatrix pedicated.\n\n81. Three spintries: a fellatrix offers her vulva for licking.\n\n82. Three spintries: a cunnilingue fornicating.\n\n83. Three spintries: a cunnilingue pedicating.\n\n84. Three spintries: a cunnilingue irrumates.\n\n85. Three spintries: a cunnilingue being pedicated.\n\n86. Three spintries: a female cunnilingue is entered by a man.\n\n87. Three spintries: a female cunnilingue is pedicated.\n\n88. Four spintries forming a double chain.\n\n89. Four spintries forming a triple chain.\n\n90. Group of five copulators.\n\n\n                                   THE END\n\n\n------------------------------------------------------------------------\n\n\n\n\n      \u25cf Transcriber\u2019s Notes:\n         \u25cb Missing or obscured punctuation was corrected.\n         \u25cb There are numerous places where text is missing (marked with\n           \u201c*\u201d) and unresolved page references (see p. ?) which are not\n           corrected.\n         \u25cb Unbalanced quotation marks were left as the author intended.\n         \u25cb Typographical errors were silently corrected.\n         \u25cb Inconsistent spelling and hyphenation were made consistent\n           only when a predominant form was found in this book.\n         \u25cb Text that was in italics is enclosed by underscores\n           (_italics_).","title":"Manual of Classical Erotology (De figuris Veneris)","tradition":"myth-cosmogony","translated_text":null,"word_count":50150}