τρόπον τάλαινα κνησιᾷς·
δοκεῖς δέ μοι καὶ λάβδα κατὰ τοὺς Λεσβίους.
(Now, wretched woman, you itch after the fashion of Ionia; and you appear to me to long even for the Lambda (licking) of the Lesbian mode). Hence motus Ionicos (Ionic movements) in Horace, Odes III. 5. 24. and Plautus, Stich. V. 7. 1., Quis Ionicus aut cinaedus qui hoc tale facere posset. (What Ionian or cinaedus is there could show himself capable of such an act as this).
[18] Hippocrates, Epidem. bk. II. sect. 1. edit. Kühn, Vol. III. p. 435.
[19] Comment. in Hippocrat. Epidem., bk. II. edit. Kühn, Vol. XVII. A. p. 312.
[20] Martial, bk. XII. 55., Nec clusis aditum neget labellis. (and refuse not access by shutting the lips).
[21] Μύζουσις is cited by Eustathius on Homer, Odyssey XVII. p. 1821. 52. and XIV. p. 1921. end, as also ἀπομύζουρις on Iliad XI. p. 867. 44., in the sense of fellatrix, παρὰ τὸ μυζᾶν, ἤγουν θηλάζειν οὐράν. (connected with μυζᾶν, to suck, that is to say to suck like an infant a man’s member). Suidas says: μυζεῖ καὶ μύζει, θηλάζει λείχει μῦ, μύζει· ἀπὸ τοῦ μῦ παρῆκται τὸ μύζειν, πολλοῖς ἄλλοις ὁμοίως· μύζειν δέ ἐστι τὸ τοῖς μυκτῆρσιν ἦχον ἀποτελεῖν. Ἀριστοφάνης τί μύζεις,—(μυζεῖ and μύζει,—sucks like an infant, licks with a mooing noise, moos); from this mooing noise is derived μύζειν as is the case with other similar words; now μύζειν is to produce the noise made in the nostrils in the act of sucking. Aristophanes has τί μύζεις; (what is the mooing noise you make?) On this passage of Aristophanes (Thesmoph. 238.) the Scholiast observes: τοῦτο δὲ φώνημα σημαίνει ἔκλυσίν τινα ἀφροδισιαστικήν· ὅθεν καὶ μύται ἐλέγοντο τὸ παλαιὸν ἀφροδισιασταὶ καὶ γυναικομανεῖς. (Now this sound proclaims a certain dissoluteness in lovemaking; whence of old voluptuaries and men mad after women were called also μύται). Μῦς, the mouse, also comes from the same stem, from its picking and gnawing; so does μυῖα, the fly, and as Aelian, Hist. Anim. bk. XV. ch. 1., says of a fish, ὑποχανὼν κατέπιε τῆν μυῖαν (it gaped its mouth and swallowed down the fly), we might perhaps read μυιοχάνη after flies, as if she wanted to catch flies, a fly-catcher, fly-trap, unless indeed we prefer to take μυιοχάνη as being a compound-word expressing a high degree of lecherousness. The lecherous nature of the fly is well-known, as well as their habit of licking, which makes Varro, de Re Rust. III. ch. 15., say: Non ut muscae liguriunt. (They do not lick, like flies). Ligurire (to lick) is used in the sense of fellare and cunnilingere. Aelian, Hist. Anim. bk. IV. ch. 5., mentions a fish, χάνη, which is particularly lustful: χάνη δὲ ἰχθὺς λαγνίστατος (Now the χάνη is a most lustful fish). Again μυσαροχάνη (μυσαρὸς, filthy) would be a significant word for a fellatrix.
[22] Suidas, s. v. μυσάχνη, ἡ πόρνη παρὰ Ἀρχιλόχῳ· καὶ ἐργάτις καὶ δῆμος καὶ παχεῖα. Ἱππῶναξ δὲ βορβορόπιν καὶ ἀκάθαρτον ταύτην φησίν. ἀπὸ τοῦ βορβόρου καὶ ἀνασυρτόπολιν, ἀπὸ τοῦ ἀνασύρεσθαι. Ἀνακρέων δὲ πανδοσίαν καὶ λεωφόρον, καὶ μανιόκηπον· κῆπος γὰρ τὸ μόριον. Εὔπολις εἰλίποδα, ἐκ τῆς εἰλήσεως τῶν ποδῶν τῆς κατὰ τὴν μίξιν. (under the word μυσάχνη; this means “the prostitute” in Archilochus; also in same sense working-woman, and commonalty, and brawny wench. Also Hipponax calls an unclean woman of the sort filthy-eyed (βορβορόπις) from βόρβορος, mire, and town-exposer ἀνασυρτόπολις from ἀνασύρεσθαι, to pull up the clothes. Also Anacreon uses all-giving and public thoroughfare and mad in the privates (μανιόκηπος); for κῆπος (a garden) means a woman’s private parts. Eupolis uses walking with a rolling gait, from the rolling of the legs, the result of sexual intercourse).
[23] Lampridius, Life of Heliogabalus ch. 5. Clement of Alexandria, Paedag. bk. III. p. 254. edit. Potter, ἁβροδίαιτος περιεργία πάντα ζητεῖ, πάντα ἐπιχειρεῖ, βιάζεται πάντα· συνέχει τὴν φύσιν· τὰ γυναικῶν οἱ ἄνδρες πεπόνθασιν καὶ γυναῖκες ἀνδρίζονται παρὰ φύσιν· γαμούμεναί τε καὶ γαμοῦσαι γυναῖκες· πόρος δὲ οὐδεὶς ἄβατος ἀκολασίας. (delicately-living idleness searches out all things, attempts all things, forces all things. It constrains Nature. Men have come to endure the treatment proper to women, while women act as men contrary to nature; women are both given in marriage and themselves take men in marriage, and no way of impurity is left untrod. Again of a similar significance are perhaps the words μυριοστόμος (ten-thousand-mouthed) and ἀθυροστόμος, ἀθυροστομία, ἀθυροστομέω (unrestrained of mouth, unrestrainedness of mouth, to be unrestrained of mouth), and εὐρόστομος (wide-mouthed). Epicrates said of a lecherous girl, ἡδ’ἀρ’ἦν μυωνία (she was a regular mouse-hole), and Philemon called another μῦς λεύκος) (white mouse), while Aelian, Hist. Anim. Bk. XII. ch. 10, gives yet another similar expression, μυωνίαν ὅλην ὀνομάσας (having named her a complete mouse-hole); she is a perfect mouse-hole, in other words she has as many entrances as a mouse-hole. Instead of μυριοχαύνη we might also read μυριομήχανος (of ten-thousand devices), referring to the fessus mille modis (fatigued by a thousand modes of pleasure) in Martial, bk. IX. 58. and on the analogy of Δωδεκαμήχανος (of a dozen devices), a name borne by the “fille de joie” Cyrené, because she had contrived twelve different postures of Love. Comp. Suidas, under word δωδεκαμήχανος, and the Scholiast on Aristophanes, “Frogs” 1356. Also μιαροχάνη (μιαρὸς, polluted) might be defended, on reference to Aristophanes, Acharnians 271-285.
[24] Hippocrates, Epidem. bk. II. Vol. III. p. 436. Galen, vol. XVII. A. p. 322.