The readings also vary as to σαράπους (turning out the feet); _Franz_ gives ἀγράπους and ἀράπους; in the text of Hippocrates[24] on the other hand, as well in the Commentary of Galen it appears as ἡ Σεραπὶς, the latter also giving it in the genitive—τῆς Σεράπιδος. But inasmuch as the name of the goddess occurs sometimes as Σέραπις, sometimes as Σάραπις;, and as the genitive ending—πιδος easily admits of change into—πόδος, it may very likely be that after all Σαράπους stood originally in Hippocrates’ text. The author of the Gloss (loco citato p. 136.) explains the word by ἡ διασεσηρότας καὶ διεστῶτας ἔχουσα τοὺς δακτύλους τῶν ποδῶν that is, a woman who has the toes drawn apart and separated. But how are we to bring this explanation into agreement with the κατὰ τὸν αὐτὸν τρόπον, (after the same fashion), that is to say, with one of the modes of Love that are under discussion? Think of the _fellator_ or _fellatrix_, we are told, cowering down (ἐν γόνασι,—on the knees) according to _Lucian’s_ picture (p. 229 above), and you will see the stress of the body’s weight must always fall on the front part of the foot, and to widen the point of support he is instinctively compelled to spread the toes. Well! but who can fail to see how very forced such an explanation is? still we do not in the least know how we are to deal with it further. Of course we might leave the author of the Gloss his interpretation and proceed to look about for another of our own, though we have in many cases to confess the fact that our investigations undertaken with this end in view have not exactly led to any definite results. With the reading Σεραπίς we really do not know how to deal. Perhaps the common representation, or else some particular quality, of the goddess so named gave occasion for a comparison which we now fail to understand, one that might possibly suggest an explanation of the _Harpocratem reddere_ (to recall Harpocrates) of Catullus (69.) implying _irrumare_[25]. Whether the reader will take within his purview the Σεραφίμ, ἐμπρηστάς· ἔμπυρα στόματα· ἢ θερμαίνοντας (Seraphim: kindlers; fiery mouths: or, making hot) of _Suidas’_ Lexicon, we must leave to him; in that case _Martial’s_ (II. 28.) _calda Vetustinae nec tibi bucca placet_ (nor does Vetustina’s hot mouth please you) might afford an analogy. Proceeding to consider σαράπους, we find _Hesychius_ has σαραπίους, which he explains by μαινίδας (mad-women), and _Dioscorides_ is at one with him in regarding the vice as something done μανικῶς (madly). In _Diogenes Laertius_ (I. 4.) we read Pittacus was called: σαράποδα καὶ σάραπον διὰ τὸ πλατύπουν εἶναι καὶ ἐπισύρειν τὼ πόδε. (_turning out the feet_, because of his being flat-footed and trailing his two feet). It would be hardly credible to suppose that the author of the Gloss borrowed his explanation cited just above from Diogenes Laertius or Suidas, in whom the passage occurs as well. Further, the MSS. of Diogenes give also