Seneca: When Caius Caesar accepted sums of money for the expense of the games from friends who brought them to him, he refused to take a large amount from Fabius Persicus. His friends not looking at the character of the sender, but at the value of the sum sent, reproached him for having refused. “What!” said he, “am I to accept the service of a man from whose cup I should decline to drink?” (_De Beneficiis_, II., 21.) Fabius Persicus was a _fellator_ not a _cunnilingue_; this is apparent from the controversy in which Seneca engaged about him, viz: what a prisoner should do whom a man promised to buy off, at the price of having his body prostituted, and his mouth sullied. Footnote 86: Martial, XII., 75: “It is no little matter, Flaccus if you drink with them; and then have to break the cup they touched.” And Macedonius in the _Analecta_ of Brunck, III., 116: “There drank a woman with me yesterday, whose fame is anything but good;—go break the cups, my lads!” Footnote 87: Martial, XI., 96: “Every time you happen to meet a _fellator’s_ kisses, I can fancy, O Flaccus, how you plunge your head in water.” And I., 95: “You sung but badly, Agelé, when you were loved _per vulvam_. Now no one kisses you, and you sing well.” And I., 84: “Your lap-dog, Manneia, licks your mouth and lips I am not a bit surprised; dogs like dirt.” Seneca: “And mark! he made that Fabius Persicus, whose kisses are shunned even by people who know no shame, a priest only the other day.” (_De Beneficiis_, IV., 30.) Footnote 88: It appears from Martial’s _Epigram_ (XI., 99), that the kiss on the mouth was the regular thing with the Romans; _fellators_, therefore, could not be surprised at their kisses being avoided. The poet of Bilbilis makes yet another mock at their expense (II., 42): “Zoilus, why spoil the bath by bathing your bottom in it? If you would make it still dirtier, plunge your head in.” And VI., 81: “You bathe, Charidemus, as though you had a grudge against mankind, entirely submerging in the bath your privates. I should not like you to wash your head that way, Charidemus; and now look! you are washing your head. I had rather it were your privates!” Footnote 89: In the last verse there are two furtive stings; the first is about not telling (_tacet_,—is silent), an expression, which was used as denoting a _fellator_; the second is the word “tell,” (_narrat_), the honourable use of the mouth being put for the dishonourable, as in Epistle III., 84: “What tells (_narrat_) your harlot.—No! I don’t mean your girl, Tongilion!—What then?—Your tongue!” Footnote 90: