The Plague of Lust, Vol. 2 (of 2): Being a History of Venereal Disease in Classical AntiquityRosenbaum, Julius
History
The Plague of Lust, Vol. 2 (of 2): Being a History of Venereal Disease in Classical Antiquity
Rosenbaum, Julius
Sexually transmitted diseases -- History
(That vice too which headlong wantonness branded on the men of
Nola), and this _capitalis luxus_[122] of the men of Nola, as the
general sense of the whole passage clearly shows, is nothing else but
_fellation_. But the town of Nola was in Campania, and the inhabitants
of Campania again consisted for the most part of Oscans; so whatever
is true of the latter, must needs also apply to the Campanians. The
Nolans and Oscans or Opicans being _fellators_ and _cunnilingues_, the
Campanians must be so too; and as a matter of fact _Plautus_ (Trinum.
II. 4. 144.) tells us: _Campas genus multo Syrorum antidit patientia_,
(The Campanian race far outdoes that of the Syrians in _passivity_).
Now Messius being represented as an Oscan, and this by way of mockery,
as all expounders admit, the point of the jest must evidently refer
to this _luxus capitalis_, and Messius accordingly be regarded as a
_fellator_. Now let us look if this view finds any confirmation in
what follows[123]. First of all Sarmentus says Messius is _equi feri
similis_ (like an unbroken horse). Wherein precisely the satire of this
consists is indeed somewhat doubtful, the commentators maintaining
an obstinate silence on the point; but there _must_ be some allusion
of some sort intended. We can scarcely suppose this to be to the
_Hectoreus equus_ (the Hectorean stallion) of Ovid[124] or the _equus
supinus_ (the stallion lying supine) of Horace,—Sat. II. 7. 50.[125].
The unbroken horse is noticeable as galloping with head down between
the fore-feet, a position taken, as we have already pointed out, by
the _cunnilingue_, but which in accordance with the passage of Lucian
quoted above can equally well be that of the _fellator_[126]. Messius
must have understood the allusion, for he says, “_Accipio_”,—_caput et
movet_, (“I accept”,—and moves his head). Sarmentus takes the movement
as a threat, for he in his turn understands the _equus ferus_ (wild
horse) in yet another sense as _aries_ (a ram)[127], and adds: If only
your horn had not been amputated! What should make you threaten to
butt, _mutilus_ (mutilated)[128] as you are?
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