Very much more abominable and repulsive still is the habit of Irrumation[1] (_penem in os arrigere est irrumare_—to erect the _penis_ and insert it into the mouth of another person) and the practice of the _Fellator_[2] (_si quis vel labris vel lingua perfricandi atque exsugendi officium peni praestat_—one who with the lips or the tongue performs the office of rubbing and sucking another’s _penis_). This the Greeks called λεσβιάζειν (to follow the Lesbian mode), because the vice was especially practised by the Lesbian women, though in common with all others of the sort it came originally from Asia. _Lucian_ in his _Pseudologista_[3], in which he severely criticizes the the dissolute Timarchus, who had taken the expression ἀποφρὰς (unmentionable) in ill part, says: “By the gods, what should make you fly into a passion, since it is a matter of common report that you are a _Fellator_ and a _Cunnilingus_[4]. Are you as much in the dark as to the meaning of these words as you are about that of ἀποφρὰς (unmentionable)? and do you take them for titles of honour? Or is it that you are now accustomed to them, but not to ἀποφρὰς, and so wish to erase it as something unknown to you from the list of your Titles? (ch. 28).—I am well aware what were your practices in Palestine, in Egypt, in Phoenicia and Syria, as well as in Hellas and Italy, and above all just now in Ephesus, where you set the crown on your extravagances, (ch. 11).—However you will never persuade your fellow-citizens that they ought not to regard you as the filthiest of all men, the very refuse of the whole city. Now it may be you rely on the belief of the generality in Syria, that you have never been accused (there) of any guilt or vice. But by Hercules! the city of Antioch looked on at the whole history, when you carried off the young man who came from Tarsus, and—but there, it would not become me to go over such ground again. All who were there know the facts and remember it all, that time when they saw you sitting at his knees (καὶ σὲ μὲν ἐς γόνυ συγκαθήμενον ἰδόντες), and doing you know very well what to him, that is if you have not utterly and entirely forgotten the whole matter, (ch. 20).—But when they caught you lying at the knees of the son of Oinopion the Cooper (τοῦ μειρακίου ... ἐν γόνασι κείμενον—lying at the knees of the stripling), what make you of that? Did they not surely take you for a man of the sort to be expected, when they saw you doing such a thing? (ch. 28).—How, by Zeus! after such a deed, have you the effrontery to give us the kiss of salutation?—Sooner kiss an adder or a viper? The danger and pain of the bite a Physician may yet remove, if called in. But after your kiss and with such poison on his lips who dare draw near to Temple or altar? What god would listen to the suppliant? how many vessels of holy water, how many lustrations, would be needful? (ch. 24).—In Syria you are known as ῥοδοδάφνη (rose-laurel)[5]; why, a