Ἀλλ’ ὅτι τοῦτο ποιεῖς καὶ δίχα τοῦ καλάμου.
(Not because you lick the reed, not for this do I abominate you; but because you do so even without the reed). Ausonius, Epigr. 126., endeavours in another way, by initial letters, to indicate λείχει (he licks):
Λαῒς, Ἔρως, et Ἴτυς, Χείρων et Ἔρως, Ἴτυς alter
Nomina siscribis, prima elementa adime:
Ut facias verbum, quod tu facis, Eune magister:
Dicere me Latium non decet opprobrium.
(Λαῒς, Ἔρως, and Ἴτυς, Χείρων and Ἔρως, Ἴτυς repeated,—if you write these names, then take off the first letters, you make a verb with them that means what you do, learned Eunus; it does not become me to name the abomination nation in Latian speech). At the same time we see from this that in the IVth. Century, where Ausonius lived at Bordeaux, the vice of the cunnilingue was still constantly practised and that not even in secret. Should the words of Clement of Alexandria, Paedagog. II. ch. 8. p. 178., also be brought into connection with this: ἡ δὲ ἐπιτήδευσις τῆς εὐωδίας, δελεάρ ἐστι ῥαθυμίας, πόῤῥωθεν εἰς λίχνον ἐπιθυμίον ἐπισπωμένης. (And the cultivation of sweet perfume is a bait of idleness, indirectly alluring to dainty voluptuousness)? The male olere (to have an evil smell) held good equally for the cunnilingue.
Diogenes Laertius, V. 65., quotes verses of Crates, where we read: οὔτε λίχνος, πόρνης ἐπαγγελλόμενος παρῇσι (nor dainty desire, proclaimed on the cheeks of a harlot); the same occur also in Clement of Alexandria, loco citato ch. 10. Finally yet another quotation, from Martial (XI. 59.), should come in here; he says to a pathic:
At tibi nil faciam: sed lota mentula laeva
λειχάζειν cupidae dicet avaritiae,