Clearer indications are forthcoming in the case of the _Romans_, who not only must not undertake any sacred function or enter a Temple, if they had failed to bathe after carrying out coition,[250] but were also bound generally after every act of cohabitation to wash the parts brought into use. At any rate this holds good of the women, and so applies to the Roman matron (comp. the passage of _Suetonius_ quoted in § 27) as to Atia, the mother of Augustus, as well as in an even greater degree to the amica (mistress) or courtesan. The regular name for this was _aquam sumere_ (to take water).[251] Indeed there were actually special attendants _aquarioli_ (water-boys),[252] whose business it was not merely to fetch water for this purpose, but also in particular to bathe and cleanse the “filles de joie” after sexual intercourse. For this reason _Lampridius_ says of the Emperor Commodus (ch. 2), _aquam gessit, ut lenonum ministeriis probrosis natum magis, quam in loco crederes, ad quem fortuna pervexit_ (he fetched water, so that you would more readily suppose him born to perform the shameful offices of pandars than in the station whereto fortune raised him). Such cleanliness was especially obligatory on those who had to do with the preparation of food and drink, such as bakers, cooks and butlers;[253] and if we do not find it directly enjoined among many ancient Peoples, the only reason of this is that they were already accustomed to wash and bathe every morning[254] immediately on leaving their bed. In the same way as after natural coition the parts brought into use were bathed and washed, this was also done after _unnatural_, and so we read in the Collection of Priapeia (Carm. 40.): Falce minax et parte tui maiore, Priape, Ad fontem, quaeso, dic mihi qua sit iter? Vade per has vites, quarum si carpseris uvas Quas aliter sumas, hospes, habebis aquas— (Standing in threatening attitude with my bristling pruning-knife and your better part, Priapus, I enquire: “Pri’thee tell me, which is my way to the fountain?” “Go through yonder vines, but if you dare to pluck the grapes, you will find, stranger, _water you must take_ elsewhere”). Clearly this is to be taken as meaning paederastia or irrumation looked upon as punishments inflicted for the theft contemplated; and shows us at the same time it was not without a “double entendre” that Priapus was set up as a direction-post to fountains, a point that _Lomeier_[255] has already brought out with perfect correctness. Again the _fellator_ after his work used to cleanse the mouth with water, as we learn from several passages in _Martial_; thus amongst other places we read in one, of Lesbia,[256] Quod fellas et aquam potes, nil Lesbia peccas, Qua tibi parte opus est, Lesbia, sumis aquam. (You _fellate_ and then drink water; you do no wrong in this, Lesbia; where lies your work, there Lesbia you _take water_).