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FOOTNOTES:

[1] Festus, p. 135., says: Rumen est pars colli, qua esca devoratur (The rumen, or gullet, is that part of the neck, where food is swallowed). Nonius, p. 18.: rumen dicitum locus in ventre, quo cibus sumitur et unde redditur (rumen was applied to the locality in the belly to which food is taken in and from which it is given back).—Isidore, Etymolog. bk. XII. 37., Ruminatio autem dicta est a ruma, eminente gutturis parte, per quam dimissus cibus a certis animalibus revocatur (Now rumination is so called from the ruma, or gullet, the upper portion of the throat, by which food after being swallowed is brought up again by certain animals). It is true Varro gives another explanation: ruminare propter rumam, id est prisco vocabulo mammam (to ruminate so called on account of the ruma, that is in old Latin the breast); and so one might equally well understand by irrumare the custom of voluptuaries, one that is still practised, of employing the space between the bosoms as vagina. At any rate Dr. Hacker of Leipzig assured the author he had on several occasions observed cases where prostitutes had chancrous swellings between the bosoms, as well as under the arm-pits,—for these also are employed with the same object.—Does ruma possibly stand for rima (a chink)? In any case we should compare what Suidas gives under the words ῥῦμα, ῥῦμη and ῥύμματα. Synonyms are comprimere linguam, buccam offendere, etc. (to compress the tongue, to hit against the cheek).

[2] The etymology of fellare is still obscure. Vossius, Etymolog., derives it from the Æolic φηλᾶν for θηλᾶν and θηλάζειν, to suck the breasts. Pliny, Hist. Nat. bk. XI. 65., says of the tongue of cats: imbricatae asperitatis ac limae similis, attenuansque lambendo cutem hominis (of a ridged roughness of surface, like a file, capable of wearing through the human skin by licking). The meanings which Suidas gives under φελλά, etc. would seem to point to an old stem φέλλω,—to roughen, to file.

[3] Lucian, Works, edit. Lehmann, Vol. VIII. pp. 56-84.

[4] πρὸς θεῶν, εἶπέ μοι, τὶ πάσχεις, ἐπειδὰν κἀκεῖνα λέγωσιν οἱ πολλοὶ, λεσβιάζειν σε καὶ φοινικίζειν; (for translation see text above); as to φοινικίζειν, this will be discussed later on. The word λεσβιάζειν occurs in Aristophanes, Frogs 1335; and he also uses λεσβιεῖν in the same sense, Wasps, 1386., μέλλουσαν ἤδη λεσβιεῖν τοὺς ξυμπότας; (a girl standing ready to λεσβιεῖν—love in the Lesbian mode,—the revellers). On this passage the Scholiast remarks: ἵνα μὴ τὸ παλαιὸν τοῦτο καὶ θρυλλούμενον δι’ ἡμετέρων στομάτων εἴπω σόφισμα, ὅ φασι παῖδας Λεσβίων εὑρεῖν. (this ancient trick, a matter of common gossip to any in our mouths, which they say the children of the Lesbians invented).—Suidas s. v. Λεσβίαι· μολύναι τὸ στόμα. Λέσβιοι γὰρ διεβάλλοντο ἐπὶ αἰσχρότητι. (under the word Λεσβίαι—Lesbian women, to defile the mouth. For the Lesbians were reproached for foulness). Hesychius: λεσβιάζειν· πρὸς ἄνδρα στόμα στύειν. Λεσβιάδας γὰρ τὰς λαικαστρίας ἔλεγον. (to play the Lesbian; to use the mouth to a man for an obscene purpose. For they used to call wanton courtesans Lesbians). Eustathius, Comment. ad Homeri Iliad, p. 741., εἰσὶ βλασφημίαι καὶ ἀπὸ ἐθνῶν καὶ πόλεων καὶ δήμων πολλαί, ῥηματικῶς πεποιημέναι· ἐθνῶν μὲν, οἵον κιλικίζειν καὶ αἰγυπτιάζειν, τὸ πονηρεύεσθαι, καὶ κρητίζειν, τὸ ψεύδεσθαι· ἐκ πόλεων δὲ, οἷον λεσβιάζειν, τὸ αἰσχροποιεῖν· εἶτα παραγαγόντες Φερεκράτους χρῆσιν ἐν Ἰάμβῳ τὸ δώσει δέ σοι γυναῖκας ἑπτὰ Λεσβίας· ἐπάγουσιν ἀμοιβαῖον τί· καλον γε δῶρον ἕπτ’ ἔχειν λαικαστρίας· ὡς τοιούτων οὐσῶν τῶν Λεσβίων γυναικῶν· ἐκ δήμων δὲ βλασφημία, τὸ αἰξωνεύεσθαι, ἤγουν κακολεγεῖν. Αἰξωνεῖς γὰρ δημόταται Ἀττικοί, σκωπτόμενοι ὡς κακολόγοι, καθὰ καὶ οἱ Σφήττιοι ἐπὶ ἀγριότητι. (And there are many reproaches applying to nations, and cities, and demes, implied in the use of certain words; for instance in the case of nations, to play the Cilician, and to play the Egyptian, i. e. to be a rogue, and to play the Cretan, i.e. to be a liar; again, in the case of cities, to act the Lesbian, i. e. to act filthily; further we may bring forward a passage of Pherecrates in Iambic verse, viz. the line, “And he shall give thee seven Lesbian women,” to which the answering verse is, “Verily! a noble gift, to get seven harlots,” implying that such was the character of the Lesbian women. Lastly an example of such a reproach applying to demes, to play the Æxonian, in other words to be foul-mouthed. For the Æxonians were Attic demes-men, ridiculed as being evil-speakers in the same way as the Sphettians were on the ground of rusticity). The word σόφισμα (trick) in the passage of the Scholiast to Aristophanes explains the word “dogma” in Martial, bk. IX. 48., Dic mihi, percidi, Pannice, dogma quod est? (Tell me, Pannicus, what is the trick of the paederast?). Theopompus in “Ulysses” says: δι’ἡμετέρων στομάτων εἴπω σόφισμ’ὅ φασι παῖδας Λεσβίων εὑρεῖν. (a certain trick common in our mouths which they say children of the Lesbians invented). Strattis in “Pytisus”: τῷ στόματι δράσω ταῦθ’ἅπερ τοῦ αἰσχροῦ τάττεται [ταῦθ’ ἅπερ οἱ Λέσβιοι]. (with my mouth I will do those things that are reckoned as obscene,—those things that the Lesbians do).]

[5] Haud scio an Rhododaphnes cognomine a Syris isti tradito tecte sugilletur cunnilingus, ita ut rosa lateat cunnus, in lauri folio lingua lingens, (I cannot say for certain whether by the surname of “Rhododaphne”—rose-laurel—given the man by the Syrians it is covertly suggested he was a cunnilingus, as much as to say that while a cunnus—female organ—is suggested by the rose, a licking tongue is the same in the laurel-leaf), says Forberg, loco citato p. 281. Suidas, s. v. ῥοδωνία· ἔστι μὲν ὁ τῶν ῥόδων λείμων· ἄλλοι δὲ καὶ τὴν ῥοδοδάφνην οὕτω φασὶ καλεῖσθαι (under the word ῥοδωνία—rose-garden: it is the meadow of roses; but others again say this is called ῥοδοδάφνη). Pliny, Hist. Nat. XVI. 33. Hesychius, s. v. ῥοδωνία says: δηλοῖ δὲ καὶ τὸ ἀνδρὸς αἰδοῖον αὕτη. (under the word ῥοδωνία—rose-garden: this signifies also the human genitals).

[6] The explanation of this is to be found in the Priapeia Carmina, 75.