[139.] Athenaeus, 554 b, 639 a.
[140.] Porphyrio on Horace, Satires, II. 1. 30, “ostendit Sapphonem et Alcaeum volumina sua loco sodalium habuisse.”
[141.] Wilamowitz, Textgeschichte der Bukoliker, p. 88.
[142.] III. 153 f.; VI. 1181.
[143.] Wilamowitz, Sappho und Simonides, p. 58, 2. There is an enormous literature on Catullus’ relation to Sappho and much discussion of textual matters. Cf. for the most recent Bursian Jahresbericht, CLXXVIII, 1919, p. 46. Compare E. 32, 147 and 149 with Catullus LXII, 26, 35; E. 151 with LXII, 61; E. 148 with LXII. In XXXV, 17-18 we have “Ignosco tibi, Sapphica puella Musa doctior.”
[144.] The Classical Quarterly, XVI. 1-14 (1922).
[145.] IV. 9. 10.
[146.] II. 13. 24.
[147.] Cf. Ogle, A. J. P., XLIII. 55 ff. (1922). For Sappho’s influence on Horace cf. Pasquali, Orazio lirico, 1920. Most of the literature on the subject is not fit to read. Cf. Richard F. Burton’s The Book of the Thousand Nights and a Night, Terminal Essay, X, p. 208, for a filthy, wrong interpretation of the word ‘mascula’. It is surprising to find as great a modern scholar as Bloch, Die Prostitution, Berlin, 1912, I, p. 383, saying in his discussion of Homosexuality, ἀσέλγεια τριβακή, “Schon in früher Zeit galten Sparta und die Insel Lesbos als Orte, wo die weibliche Liebe besonders verbreitet war und an letzterem Ort in der Dichterin Sappho eine weltberühmte Vertreterin fand.” Cf. also on tribadie in Lesbos Bloch, Der Ursprung der Syphilis, II, pp. 586-588, where he thinks that he gives definite proof that Sappho was “eine echte Tribade.” It is lamentable that as great a literary critic as J. A. Symonds should say that “Sappho gave this female passion an eminent place in Greek Literature;” see J. A. Symonds, A Problem in Greek Ethics, An Inquiry into the Phenomenon of Sexual Inversion, London, 1901, pp. 70-72. Fortunately the monograph was issued only in a very limited edition.