“Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonoured among themselves.... For their women[288] changed the natural use into that which is against nature; and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due.” This recompense was no doubt the ῥέγχειν (snoring), which according to _Reiske_ was the consequence of an affection of the throat and nose in which the breath was exhaled with a characteristic noise. To corroborate this view he quotes in his edition of Dio Chrysostom the following passage from _Ammianus Marcellinus_[289], who picturing the habits of the Romans in the middle of the Fourth Century, wrote thus: “Haec nobilium instituta. Ex turba vero imae sortis et pauperrimae, in tabernis aliqui pernoctant vinariis: nonnulli velabris umbraculorum theatralium latent, quae Campanam imitatus lasciviam Catulus in aedilitate sua suspendit omnium primus; aut pugnaciter aleis certant, _turpi sono fragosis naribus introrsum reducto spiritu concrepantes_.” (Such are the usages of the nobles. But of the masses, those of lowest and poorest lot, certain spend the night in wine-taverns, some lurk under the curtains of the theatre awnings,—which Catulus in his aedileship, imitating Campanian luxury, was the very first to erect; or quarrel and fight at dice, _making an ugly rattling sound the while by drawing in the breath through their rough nostrils_). Now we know that paederasts had foul breaths, as _Martial_[290] indeed noted, consequently the mucous membrane of the mouth was morbidly affected in its action, and further that they spoke _raucidulo ore_ (with hoarse voice)[291], which must have been with many the ordinary consequence of a thickening of the tissues by previous ulceration; and at this fact this Speech of Dio Chrysostom, as _Reiske_ understands it, may very well hint. But to take the main gist of his speech, the author of the “Tarsica” signifies by ῥέγχειν (to snort) something quite different from this, as the whole context shows clearly.