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Paris, in "Phrygian dress", a second-century CE Roman marble (The King's Library, British Museum)
I call this photo:
"Paris of Troy -2 "
That's Paris and the forbidden apple - or fig - Phrygian code for Amazon on male anal sex ... The Phrygian penis was in the Fibula or bronze penis cage.
The Greeks adopted this system: in Aristophanes "Lysistrata" ravenous and sex-starved Greek women decide as a collective to stop having sex with their men. Eventually male/female sex roles are reversed ...
***
" ... Paris ..., also known as Alexander (?λ?ξανδρος, Aléxandros), the son of King Priam and Queen Hecuba of Troy, appears in a number of Greek legends.
Of these appearances, probably the best known was the elopement with Helen, queen of Sparta, this being one of the immediate causes of the Trojan War. Later in the war, he fatally wounds Achilles in the heel with an arrow as foretold by Achilles' mother, Thetis.
... Paris was a child of Priam and Hecuba . Just before his birth, his mother dreamed that she gave birth to a flaming torch. This dream was interpreted by the seer Aesacus as a foretelling of the downfall of Troy, and he declared that the child would be the ruin of his homeland. On the day of Paris's birth, it was further announced by Aesacus that the child born of a royal Trojan that day would have to be killed to spare the kingdom, being the child that would bring about the prophecy. Though Paris was indeed born before nightfall, he was spared by Priam. Hecuba was also unable to kill the child, despite the urging of the priestess of Apollo, one Herophile. Instead, Paris's father prevailed upon his chief herdsman, Agelaus, to remove the child and kill him. The herdsman, unable to use a weapon against the infant, left him exposed on Mount Ida, hoping he would perish there.... He was, however, suckled by a she-bear. Returning after nine days, Agelaus was astonished to find the child still alive and brought him home in a backpack (Greek p?ra, hence by folk etymology Paris’s name) to rear as his own. He returned to Priam bearing a dog's tongue as evidence of the deed's completion.
Paris's noble birth was betrayed by his outstanding beauty and intelligence. While still a child, he routed a gang of cattle-thieves and restored the animals they had stolen to the herd, thereby earning the surname Alexander ("protector of men"). It was at this time that Oenone became Paris's first lover. She was a nymph from Mount Ida in Phrygia. Her father was Cebren, a river-god or, according to other sources, she was the daughter of Oeneus. She was skilled in the arts of prophecy and medicine, which she had been taught by Rhea and Apollo, respectively. When Paris later left her for Helen, she told him that if he ever was wounded, he should come to her, for she could heal any injury, even the most serious wounds.
Paris's chief distraction at this time was to pit Agelaus's bulls against one another. One bull began to win these bouts consistently. Paris began to set it against rival herdsmen's own prize bulls and it defeated them all. Finally, Paris offered a golden crown to any bull that could defeat his champion. Ares responded to this challenge by transforming himself into a bull and easily winning the contest. Paris gave the crown to Ares without hesitation. It was this apparent honesty in judgment that prompted the gods of Olympus to have Paris arbitrate the divine contest between Hera, Aphrodite, and Athena.
... In celebration of the marriage of Peleus and Thetis, Lord Zeus, father of the Greek pantheon, hosted a banquet on Mount Olympus. Every deity and demi-god had been invited, except Eris, the goddess of strife (no one wanted a troublemaker at a wedding). For revenge, Eris threw the golden Apple of Discord inscribed with "t?i kallist?i" – "For the most beautiful" – into the party, provoking a squabble among the attendant goddesses over for whom it had been meant.
The goddesses thought to be the most beautiful were Hera, Athena, and Aphrodite, and each one claimed the apple. They started a quarrel so they asked Zeus to choose one of them. Knowing that choosing any of them would bring him the hatred of the other two, Zeus did not want to take part in the decision. He thus appointed Paris to select the most beautiful.
... Escorted by Hermes, the three goddesses bathed in the spring of Mount Ida and approached Paris as he herded his cattle. Having been given permission by Zeus to set any conditions he saw fit, Paris required that the goddesses undress before him (alternatively, the goddesses themselves chose to disrobe to show all their beauty). Still, Paris could not decide, as all three were ideally beautiful, so the goddesses attempted to bribe him to choose among them. Hera offered ownership of all of Europe and Asia. Athena offered skill in battle, wisdom and the abilities of the greatest warriors. Aphrodite offered the love of the most beautiful woman on Earth: Helen of Sparta. Paris chose Aphrodite and therefore Helen.
Helen was already married to King Menelaus of Sparta (a fact Aphrodite neglected to mention), so Paris had to raid Menelaus's house to steal Helen from him - according to some accounts, she fell in love with Paris and left willingly.
The Spartans' expedition to retrieve Helen from Paris in Troy is the mythological basis of the Trojan War. This triggered the war because Helen was famous for her beauty throughout Achaea (ancient Greece), and had many suitors of extraordinary ability. Therefore, following Odysseus's advice, her father Tyndareus made all suitors promise to defend Helen's marriage to the man he chose for her. When Paris took her to Troy, Menelaus invoked this oath. Helen's other suitors– who between them represented the lion's share of Achaea's strength, wealth and military prowess– were obliged to help bring her back. Thus, the whole of Greece moved against Troy in force and the Trojan War began. ... " Wikipedia
Garden of Priapus - 343
More Boss lady and two Asians over a rare black male ass - second Asian roughly mounting ... cowgirl style ...
***
The solution to endless war in Aristophanes "Lysistrata" was suggested by an Oracle:
Come on ladies, stop all these excuses!
All right, you miss your men. But don’t you see
they miss you, too? I’m sure the nights they spend
don’t bring them any pleasure. But please, dear friends,
hold on—persevere a little longer.
An oracle has said we will prevail,
if we stand together. That’s what it said.
Tell us what it prophesied.
“When the sparrows, as they fly away,
escaping from the hoopoe birds, shall stay
together in one place and shall say nay
to sexual encounters, then a bad day
will be rare. High thundering Zeus will say
‘What once was underneath on top I’ll lay.’”
Women are going to lie on top of men?
LYSISTRATA [continuing the oracle]
“ . . . but if the sparrows fight and fly away
out of the holy shrine, people will say
no bird is more promiscuous than they.”
That oracle is clear enough, by god. ..."
Aristophanes "Lysistrata"
Garden of Priapus - 344
More Boss lady and two Asians over a rare black male ass - Boss lady has a go - missionary style ...
Shot blocked. Used workaround.
More of Lysistrata: Lust in ancient Greece was female - Why? My guess is the general application of the penis cage in the classical world: later in the play the women are accused by men of being promiscuous and addicted to various phallic cults ...
" ... Lysistrata ( Attic Greek: Λυσιστρ?τη, Lysistrát?, "Army Disbander") is an ancient Greek comedy by Aristophanes, originally performed in classical Athens in 411 BC. It is a comic account of a woman's extraordinary mission to end the Peloponnesian War between Greek city states by denying all the men of the land any sex, which was the only thing they truly and deeply desired. Lysistrata persuades the women of the warring cities to withhold sexual privileges from their husbands and lovers as a means of forcing the men to negotiate peace—a strategy, however, that inflames the battle between the sexes.
The play is notable for being an early exposé of sexual relations in a male-dominated society. Additionally, its dramatic structure represents a shift from the conventions of Old Comedy, a trend typical of the author's career. It was produced in the same year as the Thesmophoriazusae, another play with a focus on gender-based issues, just two years after Athens' catastrophic defeat in the Sicilian Expedition.
There are a lot of things about us women
That sadden me, considering how men
These lines, spoken by the Athenian Lysistrata and her friend Calonice at the beginning of the play, set the scene for the action that follows. Women, as represented by Calonice, are sly hedonists in need of firm guidance and direction. Lysistrata, however, is an extraordinary woman with a large sense of individual and social responsibility. She has convened a meeting of women from various Greek city-states that are at war with each other. (There is no explanation of how she manages this, but the satirical nature of the play makes this unimportant.) Soon after she confides in her friend her concerns for the female sex, the women begin arriving.
With support from the Spartan Lampito, Lysistrata persuades the other women to withhold sexual privileges from their menfolk as a means of forcing them to conclude the Peloponnesian War. The women are very reluctant, but the deal is sealed with a solemn oath around a wine bowl, Lysistrata choosing the words and Calonice repeating them on behalf of the other women. It is a long and detailed oath, in which the women abjure all their sexual pleasures, including the Lioness on the Cheese Grater (a sexual position).
Soon after the oath is finished, a cry of triumph is heard from the nearby Acropolis—the old women of Athens have seized control of it at Lysistrata's instigation, since it holds the state treasury, without which the men cannot long continue to fund their war. Lampito goes off to spread the word of revolt, and the other women retreat behind the barred gates of the Acropolis to await the men's response.
A Chorus of Old Men arrives, intent on burning down the gate of the Acropolis if the women do not open up. Encumbered with heavy timbers, inconvenienced with smoke and burdened with old age, they are still making preparations to assault the gate when a Chorus of Old Women arrives, bearing pitchers of water. The Old Women complain about the difficulty they had getting the water, but they are ready for a fight in defence of their younger comrades. Threats are exchanged, water beats fire, and the Old Men are discomfited with a soaking.
The magistrate then arrives with some Scythian Archers (the Athenian version of police constables). He reflects on the hysterical nature of women, their devotion to wine, promiscuous sex, and exotic cults (such as to Sabazius and Adonis), but above all he blames men for poor supervision of their womenfolk. He has come for silver from the state treasury to buy oars for the fleet and he instructs his Scythians to begin levering open the gate. However, they are quickly overwhelmed by groups of unruly women with such unruly names as σπερμαγοραιολεκιθολαχανοπ?λιδες (seed-market-porridge-vegetable-sellers) and σκοροδοπανδοκευτριαρτοπ?λιδες (garlic-innkeeping-bread-sellers).
Lysistrata restores order and she allows the magistrate to question her. She explains the frustrations that women feel at a time of war when the men make stupid decisions that affect everyone, and further complains that their wives' opinions are not listened to. She drapes her headdress over him, gives him a basket of wool and tells him that war will be a woman's business from now on. She then explains the pity she feels for young, childless women, ageing at home while the men are away on endless campaigns. When the magistrate points out that men also age, she reminds him that men can marry at any age whereas a woman has only a short time before she is considered too old. She then dresses the magistrate like a corpse for laying out, with a wreath and a fillet, and advises him that he's dead. Outraged at these indignities, he storms off to report the incident to his colleagues, while Lysistrata returns to the Acropolis.
The debate or agon is continued between the Chorus of Old Men and the Chorus of Old Women until Lysistrata returns to the stage with some news—her comrades are desperate for sex and they are beginning to desert on the silliest pretexts (for example, one woman says she has to go home to air her fabrics by spreading them on the bed). After rallying her comrades and restoring their discipline, Lysistrata again returns to the Acropolis to continue waiting for the men's surrender.
A man suddenly appears, desperate for sex. It is Kinesias, the husband of Myrrhine. Lysistrata instructs her to torture him. Myrrhine informs Kinesias that she will have sex with him but only if he promises to end the war. He promptly agrees to these terms and the young couple prepares for sex on the spot. Myrrhine fetches a bed, then a mattress, then a pillow, then a blanket, then a flask of oil, exasperating her husband with delays until finally disappointing him completely by locking herself in the Acropolis again. The Chorus of Old Men commiserates with the young man in a plaintive song.
A Spartan herald then appears with a large burden (an erection) scarcely hidden inside his tunic and he requests to see the ruling council to arrange peace talks. The magistrate, now also sporting a prodigious burden, laughs at the herald's embarrassing situation but agrees that peace talks should begin.
They go off to fetch the delegates. While they are gone, the Old Women make overtures to the Old Men. The Old Men are content to be comforted and fussed over by the Old Women; thereupon the two Choruses merge, singing and dancing in unison. Peace talks commence and Lysistrata introduces the Spartan and Athenian delegates to a gorgeous young woman called Reconciliation. The delegates cannot take their eyes off the young woman; meanwhile, Lysistrata scolds both sides for past errors of judgment. The delegates briefly squabble over the peace terms, but with Reconciliation before them and the burden of sexual deprivation still heavy upon them, they quickly overcome their differences and retire to the Acropolis for celebrations. The war is ended.
Another choral song follows. After a bit of humorous dialogue between tipsy dinner guests, the celebrants all return to the stage for a final round of songs, the men and women dancing together. All sing a merry song in praise of Athene, goddess of wisdom and chastity, whose citadel provided a refuge for the women during the events of the comedy, and whose implied blessing has brought about a happy ending to the play. ... " Wikipedia
[Athene was the goddess of male chastity - or the Fibula/bronze penis cage- Greek women were not bound by that - and as was mentioned by the magistrate were promiscuous and freely had lovers outside marriage - Below is mention of leather eight-inch dildos and fake penises - those were for the anus of penis caged or chaste husbands and lovers - men and boys and old men too..]
***
“ … [The action of the play takes place in a street in Athens, with the citadel on the Acropolis in the back, its doors facing the audience.]
LYSISTRATA
If they’d called a Bacchic celebration
or some festival for Pan or Colias
or for Genetyllis, you’d not be able
to move around through all the kettle drums.
But as it is, there are no women here.
[Calonice enters, coming to meet Lysistrata.]
Ah, here’s my neighbour—at least she’s come.
Hello, Calonice.
CALONICE
Hello, Lysistrata.
What’s bothering you, child? Don’t look so annoyed.
It doesn’t suit you. Your eyes get wrinkled.
LYSISTRATA
My heart’s on fire, Calonice—I’m so angry
at married women, at us, because,
although men say we’re devious characters . . .
CALONICE [interrupting]
Because, by god, we are!
LYSISTRATA [continuing]
. . . when I call them all
to meet here to discuss some serious business,
they just stay in bed and don’t show up.
CALONICE
Ah, my dear, they’ll come. It’s not so easy
for wives to get away. We’ve got to fuss
about our husbands, wake up the servants,
calm and wash the babies, then give them food.
LYSISTRATA
But there are other things they need to do—
more important issues.
CALONICE
My dear Lysistrata,
why have you asked the women to meet here?
What’s going on? Is it something big?
LYSISTRATA
It’s huge.
CALONICE
And hard as well?
LYSISTRATA
Yes, by god, really hard.
CALONICE
Then why aren’t we all here?
LYSISTRATA
I don’t mean that!
If that were it, they’d all be charging here so fast.
No. It’s something I’ve been playing with—
wrestling with for many sleepless nights.
CALONICE
If you’ve been working it like that, by now
it must have shrivelled up.
LYSISTRATA
Yes, so shrivelled up
that the salvation of the whole of Greece
is now in women’s hands.
CALONICE
In women’s hands?
Then it won’t be long before we done for.
LYSISTRATA
It’s up to us to run the state’s affairs—
the Spartans would no longer be around.
CALONICE
If they weren’t there, by god, not any more,
that would be good news.
LYSISTRATA
And then if all Boeotians
were totally destroyed!
CALONICE
Not all of them—
you’d have to save the eels.
LYSISTRATA
As for Athens,
I won’t say anything as bad as that. 40
You can imagine what I’d say. But now,
if only all the women would come here
from Sparta and Boeotia, join up with us,
if we worked together, we’d save Greece.
CALONICE
But what sensible or splendid act
could women do? We sit around playing
with our cosmetics, wearing golden clothes,
posing in Cimmerian silks and slippers.
LYSISTRATA
Those are the very things which I assume
will save us—short dresses, perfumes, slippers,
make up, and clothing men can see through.
CALONICE
How’s that going to work?
LYSISTRATA
No man living
will lift his spear against another man . . .
CALONICE [interrupting]
By the two goddesses, I must take my dress
and dye it yellow.
LYSISTRATA [continuing]
. . . or pick up a shield . . .
CALONICE [interrupting again]
I’ll have to wear my very best silk dress.
LYSISTRATA [continuing]
. . . or pull out his sword.
CALONICE
I need to get some shoes.
LYSISTRATA
O these women, they should be here by now!
CALONICE
Yes, by god! They should have sprouted wings
and come here hours ago.
LYSISTRATA
They’re true Athenians,
you’ll see—everything they should be doing
they postpone till later. But no one’s come
from Salamis or those towns on the coast.
CALONICE [with an obscene gesture]
I know those women—they were up early
on their boats riding the mizzen mast.
LYSISTRATA
I’d have bet
those women from Acharnia would come
and get here first. But they’ve not shown up.
CALONICE
Well, Theogenes’s wife will be here.
I saw her hoisting sail to come. Hey, look!
Here’s a group of women coming for you.
And there’s another one, as well. Hello!
Hello there! Where they from?
[Various women start arriving from all directions.]
LYSISTRATA
Those?
From Anagyrus.
CALONICE
My god, it seems we’re kicking up a stink.
[Enter Myrrhine.]
MYRRHINE
Hey, Lysistrata, did we get here late?
What’s the matter? Why are you so quiet?
LYSISTRATA
I’m not pleased with you, Myrrhine.
You’re late.
And this is serious business.
MYRRHINE
It was dark.
I had trouble tracking down my waist band.
If it’s such a big deal, tell these women.
LYSISTRATA
No, let’s wait a while until the women
from Sparta and Boeotia get here.
MYRRHINE
All right. That sounds like the best idea.
Hey, here comes Lampito.
[Lampito enters with some other Spartan women and with Ismenia, a woman from Thebes.]
LYSISTRATA
Hello Lampito,
my dear friend from Sparta. How beautiful
you look, so sweet, such a fine complexion.
And your body looks so fit, strong enough
to choke a bull.
LAMPITO
Yes, by the two gods,
I could pull that off. I do exercise
and work out to keep my butt well toned.
CALONICE [fondling Lampito’s bosom]
What an amazing pair of breasts you’ve got!
LAMPITO
O, you stroke me like I’m a sacrifice.
LYSISTRATA [looking at Ismenia]
And this young woman—where’s she from?
LAMPITO
By the twin gods, she’s an ambassador—
she’s from Boeotia.
MYRRHINE [looking down Ismenia’s elegant clothes]
Of course, from Boeotia.
She’s got a beautiful lowland region.
CALONICE [peering down Ismenia’s dress to see her pubic hair]
Yes. By god, she keeps that territory
elegantly groomed.
LYSISTRATA
Who’s the other girl?
LAMPITO
A noble girl, by the two gods, from Corinth.
CALONICE [inspecting the girl’s bosom and buttocks]
A really noble girl, by Zeus—it’s clear
she’s got good lines right here, back here as well.
LAMPITO
All right, who’s the one who called the meeting
and brought this bunch of women here?
LYSISTRATA
I did.
LAMPITO
Then lay out what it is you want from us.
MYRRHINE
Come on, dear lady, tell us what’s going on,
what’s so important to you.
LYSISTRATA
In a minute.
Before I say it, I’m going to ask you
one small question.
CALONICE
Ask whatever you want.
LYSISTRATA
Don’t you miss the fathers of your children
when they go off to war? I understand
you all have husbands far away from home.
CALONICE
My dear, it’s five full months my man’s been gone—
off in Thrace taking care of Eucrates.
MYRRHINE
And mine’s been stuck in Pylos seven whole months.
LAMPITO
And mine—as soon as he gets home from war
he grabs his shield and buggers off again.
LYSISTRATA
As for old flames and lovers—there are none left.
And since Milesians went against us,
I’ve not seen a decent eight-inch dildo.
Yes, it’s just leather, but it helps us out.
So would you be willing, if I found a way,
to work with me to make this fighting end?
MYRRHINE
By the twin goddesses, yes. Even if
in just one day I had to pawn this dress
and drain my purse.
CALONICE
Me too—they could slice me up
like a flat fish, then use one half of me
to get a peace.
LAMPITO
I’d climb up to the top
of Taygetus to get a glimpse of peace.
LYSISTRATA
All right I’ll tell you. No need to keep quiet
about my plan. Now, ladies, if we want
to force the men to have a peace, well then,
we must give up . . .
MYRRHINE [interrupting]
Give up what? Tell us!
LYSISTRATA
Then, will you do it?
MYRRHINE
Of course, we’ll do it,
even if we have to die.
LYSISTRATA
All right then—
we have to give up all male penises.
[The women react with general consternation.]
Why do you turn away? Where are you going?
How come you bite your lips and shake your heads?
And why so pale? How come you’re crying like that?
Will you do it or not? What will it be?
MYRRHINE
I won’t do it. So let the war drag on.
CALONICE
I won’t either. The war can keep on going.
LYSISTRATA
How can you say that, you flatfish? Just now
you said they could slice you into halves.
CALONICE
Ask what you like, but not that! If I had to,
I’d be willing to walk through fire—sooner that
than give up screwing. There’s nothing like it,
dear Lysistrata.
LYSISTRATA
And what about you?
MYRRHINE
I’d choose the fire, too.
LYSISTRATA
What a debased race
we women are! It’s no wonder men write
tragedies about us. We’re good for nothing
but screwing Poseidon in the bath tub.
But my Spartan friend, if you were willing,
just you and me, we still could pull it off.
So help me out.
LAMPITO
By the twin gods, it’s hard
for women to sleep all by themselves
without a throbbing cock. But we must try.
We’ve got to have a peace.
LYSISTRATA
O you’re a true friend!
The only real woman in this bunch.
CALONICE
If we really do give up what you say—
I hope it never happens!—would doing that
make peace more likely?
LYSISTRATA
By the two goddesses, yes,
much more likely. If we sit around at home
with all our make up on and in those gowns
made of Amorgos silk, naked underneath,
with our crotches neatly plucked, our husbands
will get hard and want to screw. But then,
if we stay away and won’t come near them,
they’ll make peace soon enough. I’m sure of it.
LAMPITO
Yes, just like they say—when Menelaus
saw Helen’s naked tits, he dropped his sword.
CALONICE
But my friend, what if our men ignore us?
LYSISTRATA
Well then, in the words of Pherecrates,
you’ll find another way to skin the dog.
CALONICE
But fake penises aren’t any use at all.
What if they grab us and haul us by force
into the bedroom.
LYSISTRATA
Just grab the door post.
CALONICE
And if they beat us?
LYSISTRATA
Then you must submit—
but do it grudgingly, don’t cooperate.
There’s no enjoyment for them when they just
force it in. Besides, there are other ways
to make them suffer. They’ll soon surrender.
No husband ever had a happy life
if he did not get on well with his wife.
CALONICE
Well, if you two think it’s good, we do, too.
LAMPITO
I’m sure we can persuade our men to work
for a just peace in everything, no tricks.
But how’ll you convince the Athenian mob?
They’re mad for war.
LYSISTRATA
That’s not your worry.
We’ll win them over.
LAMPITO
I don’t think so—
not while they have triremes under sail
and that huge treasure stashed away
where your goddess makes her home.
LYSISTRATA
But that’s all been well taken care of.
Today we’ll capture the Acropolis.
The old women have been assigned the task.
While we sit here planning all the details,
they’ll pretend they’re going there to sacrifice
and seize the place.
LAMPITO
You’ve got it all worked out.
What you say sounds good.
LYSISTRATA
All right Lampito,
let’s swear an oath as quickly as we can.
That way we’ll be united.
LAMPITO
Recite the oath.
Then we’ll all swear to it.
LYSISTRATA
That’s good advice.
Where’s that girl from Scythia?
[The Scythian slave steps forward. She’s holding a small shield.]
Why stare like that?
Put down your shield, the hollow part on top.
Now, someone get me a victim’s innards.
CALONICE
Lysistrata, what sort of oath is this
we’re going to swear?
LYSISTRATA
What sort of oath?
One on a shield, just like they did back then
in Aeschylus’s play—with slaughtered sheep.
CALONICE
You can’t, Lysistrata, not on a shield,
you can’t swear an oath for peace on that!
LYSISTRATA
What should the oath be, then?
CALONICE
Let’s get a stallion,
a white one, and then offer up its guts!
LYSISTRATA
Why a white horse?
CALONICE
Then how will we make our oath?
LYSISTRATA
I’ll tell you, by god, if you want to hear.
Put a large dark bowl down on the ground,
then sacrifice a jug of Thasian wine,
and swear we’ll never pour in water.
LAMPITO
Now, if you ask me, that’s a super oath!
LYSISTRATA
Someone get the bowl and a jug of wine.
[The Scythian girl goes back in the house and returns with a bowl and a jug of wine. Calonice takes the bowl.]
CALONICE
Look, dear ladies, at this splendid bowl.
Just touching this gives instant pleasure.
LYSISTRATA
Put it down. Now join me and place your hands
on our sacrificial victim.
[The women gather around the bowl and lay their hands on the wine jug. Lysistrata starts the ritual prayer.]
O you,
Goddess of Persuasion and the bowl
which we so love, accept this sacrifice,
a women’s offering, and be kind to us.
[Lysistrata opens the wine jug and lets the wine pour out into the bowl.]
CALONICE
Such healthy blood spurts out so beautifully!
LAMPITO
By Castor, that’s a mighty pleasant smell.
MYRRHINE
Ladies, let me be the first to swear the oath.
CALONICE
No, by Aphrodite, no—not unless
your lot is drawn.
LYSISTRATA [holds up a bowl full of wine]
Grab the brim, Lampito,
you and all the others. Someone repeat
for all the rest of you the words I say—
that way you’ll pledge your firm allegiance:
No man, no husband and no lover . . .
CALONICE [taking the oath]
No man, no husband and no lover . . .
LYSISTRATA
. . . will get near me with a stiff prick. . . Come on . . .
Say it!
CALONICE
. . . will get near me with a stiff prick.
O Lysistrata, my knees are getting weak!
LYSISTRATA
At home I’ll live completely without sex . . .
CALONICE
At home I’ll live completely without sex . . .
LYSISTRATA
. . . wearing saffron silks, with lots of make up . . .
CALONICE
. . . wearing saffron silks, with lots of make up . . .
LYSISTRATA
. . . to make my man as horny as I can.
CALONICE
. . . to make my man as horny as I can.
LYSISTRATA
If against my will he takes me by force . . .
CALONICE
If against my will he takes me by force . . .
LYSISTRATA
. . . I’ll be a lousy lay, not move a limb.
CALONICE
. . . I’ll be a lousy lay, not move a limb.
LYSISTRATA
I’ll not raise my slippers up towards the roof . . .
CALONICE
I’ll not raise my slippers up towards the roof . . .
LYSISTRATA
. . . nor crouch down like a lioness on all fours.
CALONICE
. . . nor crouch down like a lioness on all fours.
LYSISTRATA
If I do all this, then I may drink this wine.
CALONICE
If I do all this, then I may drink this wine.
LYSISTRATA
If I fail, may this glass fill with water.
CALONICE
If I fail, may this glass fill with water.
LYSISTRATA
Do all you women swear this oath?
ALL
We do.
LYSISTRATA
All right. I’ll make the offering.
[Lysistrata drinks some of the wine in the bowl … “
Aristophanes "Lysistrata"
Garden of Priapus - 345
More Boss lady and two Asians over a rare black male ass - second Asian roughly mounting ... cowgirl style ...
Erections in the Fibula were a painful experience. In this scene from Aristophanes "Lysistrata" a Greek wife tortures her husband by denying him sex.
Without the penis cage, he could have just masturbated - but this seems to not be possible ... The couple refer to Aphrodite as the deity of the sex act and from many sources, Aphrodite had a penis ... Most Greek sex was probably Amazon female on male anal sex ...
In the end, to end the torture the Greek husband had to rely on the services of a young boy - probably an uncaged adolescent to service him ...
- My guess is most Galla were in a permanent Fibula or bronze penis cage and only had anal sex with wives, prostitutes and young boys - Plato is on record as saying that sex was women over men ... That's also the oracle of Lysistrata -
“When the sparrows, as they fly away,
escaping from the hoopoe birds, shall stay
together in one place and shall say nay
to sexual encounters, then a bad day
will be rare. High thundering Zeus will say
‘What once was underneath on top I’ll lay.’”
***
[Lysistrata appears on a balcony of the citadel, looking off in the distance. Other women come out after her.]
LYSISTRATA
Hey, you women! Over here to me. Come quick!
CALONICE
What’s going on? Why are you shouting?
LYSISTRATA
A man!
I see a man approaching mad with love,
seized with desire for Aphrodite’s rites.
O holy queen of Cyprus, Cythera,
and Paphos, keep moving down the road,
the straight path you’ve been travelling on.
CALONICE
Where is he, whoever he is?
LYSISTRATA
Over there,
right beside the shrine of Chloe.
CALONICE
Oh yes,
there he is, by god. Who is he?
LYSISTRATA
Have a look.
Do any of you know him?
MYRRHINE
O god, I do.
It’s my husband Cinesias.
LYSISTRATA
All right,
your job is to torment him, be a tease,
make him hot, offer to have sex with him
and then refuse, try everything you can,
except the things you swore to on the cup.
MYRRHINE
Don’t you worry. I’ll do that.
LYSISTRATA
All right, then.
I’ll stay here to help you play with him.
We’ll warm him up together. You others,
go inside.
[The women go inside, including Myrrhine. Cinesias enters with a very large erection. An attendant comes with him carrying a young baby.]
CINESIAS
I’m in a dreadful way.
It’s all this throbbing. And the strain. I feel
as if I’m stretched out on the rack.
LYSISTRATA
Who’s there,
standing inside our line of sentinels?
CINESIAS
It’s me.
LYSISTRATA
A man?
CINESIAS
Yes, take a look at this!
LYSISTRATA
In that case leave. Go on your way.
CINESIAS
Who are you
to tell me to get out?
LYSISTRATA
The daytime watch.
CINESIAS
Then, by the gods, call Myrrhine for me.
LYSISTRATA
You tell me to summon Myrrhine for you?
Who are you?
CINESIAS
Cinesias, her husband,
from Paeonidae.
LYSISTRATA
Welcome, dear friend, your name
is not unknown to us. Your wife always
has you on her lips. Any time she licks
an apple or an egg she says, “Ah me,
if only this could be Cinesias.”
[Lysistrata licks her fist obscenely.]
CINESIAS
O my god!
LYSISTRATA
Yes, by Aphrodite, yes. And when our talk
happens to deal with men, your wife speaks up
immediately, “O they’re all useless sorts
compared to my Cinesias.”
CINESIAS
Please call her out.
LYSISTRATA
Why should I do that? What will you give me?
CINESIAS
Whatever you want, by god. I have this . . .
[Cinesias waves his erection in front of Lysistrata.]
I’ll give you what I’ve got.
LYSISTRATA
No thanks.
I think I’ll tell her to come out to you.
[Lysistrata leaves to fetch Myrrhine.]
CINESIAS
Hurry up. I’ve had no pleasure in life
since she’s been gone from home. I go out,
but I’m in pain. To me now everything
seems empty. There’s no joy in eating food.
I’m just so horny.
[Lysistrata appears dragging Myrrhine with her. Myrrhine is pretending to be reluctant.]
MYRRHINE [loudly so that Cinesias can hear]
I love him. I do.
But he’s unwilling to make love to me,
to love me back. Don’t make me go to him.
CINESIAS
O my dear sweetest little Myrrhine,
what are you doing? Come down here. 1
MYRRHINE
I’m not going there, by god.
CINESIAS
If I ask you,
won’t you come down, Myrrhine?
MYRRHINE
You’ve got no reason to be calling me.
You don’t want me.
CINESIAS
You don’t think I want you?
I’m absolutely dying for you!
MYRRHINE
I’m leaving.
CINESIAS
Hold on! You might want to hear our child.
Can you call out something to your mama?
CHILD
Mummy, mummy, mummy!
CINESIAS
What’s wrong with you? [
Don’t you feel sorry for the boy. It’s now
six days since he’s been washed or had some food.
MYRRHINE
Ah yes, I pity him. But it’s quite clear
his father doesn’t.
CINESIAS
My lovely wife,
come down here to the child.
MYRRHINE
Being a mother
is so demanding. I better go down.
What I put up with!
[Myrrhine starts coming down from the Acropolis accentuating the movement of her hips as she goes.]
CINESIAS
She seems to me
to be much younger, easier on the eyes.
She was acting like a shrew and haughty,
but that just roused my passion even more.
MYRRHINE [to the child]
My dear sweet little boy. But your father—
such rotten one. Come here. I’ll hold you.
Mummy’s little favourite.
CINESIAS
You dim-witted girl,
what are you doing, letting yourself
be led on by these other women,
causing me grief and injuring yourself?
MYRRHINE
Don’t lay a hand on me!
CINESIAS
Inside our home
things are a mess. You stopped doing anything.
MYRRHINE
I don’t care.
CINESIAS
You don’t care your weaving
is being picked apart by hens?
MYRRHINE
So what?
CINESIAS
You haven’t honoured holy Aphrodite
by having sex, not for a long time now.
So won’t you come back?
MYRRHINE
No, by god, I won’t—
unless you give me something in return.
End this war.
CINESIAS
Well now, that’s something I’ll do,
when it seems all right.
MYRRHINE
Well then, I’ll leave here,
when it seems all right. But now I’m under oath.
CINESIAS
At least lie down with me a little while.
MYRRHINE
I can’t. I’m not saying I wouldn’t like to.
CINESIAS
You’d like to? Then, my little Myrrhine,
lie down right here.
MYRRHINE
You must be joking—
in front of our dear baby child?
CINESIAS
No, by god.
[Cinesias turns toward the attendant.]
Manes, take the boy back home.
[The attendant, Manes, leaves with the child, returning home.]
All right then,
the lad’s no longer in the way. Lie down.
MYRRHINE
But, you silly man, where do we do it?
CINESIAS
Where? The Cave of Pan’s an excellent place.
MYRRHINE
How will I purify myself when I return
into the citadel?
CINESIAS
You can wash yourself
in the water clock. That would do the job.
MYRRHINE
What about the oath I swore? Should I become
a wretched perjurer?
CINESIAS
I’ll deal with that.
Don’t worry about the oath.
MYRRHINE
Well then, I’ll go and get a bed for us.
CINESIAS
No, no.
The ground will do.
MYRRHINE
No, by Apollo, no!
You may be a rascal, but on the ground?
No, I won’t make you lie down there.
[Myrrhine goes back into the Acropolis to fetch a bed.]
CINESIAS
Ah, my wife—
she really loves me. That’s so obvious.
[Myrrhine reappears carrying a small bed.]
MYRRHINE
Here we are. Get on there while I undress. O dear! I forgot to bring the mattress.
CINESIAS
Why a mattress? I don’t need that.
MYRRHINE
You can’t lie
on the bed cord. No, no, by Artemis,
that would be a great disgrace.
CINESIAS
Give me a kiss—
right now!
MYRRHINE [kissing him]
There you go.
[Myrrhine goes back to the Acropolis to fetch the mattress.]
CINESIAS
Oh my god—
get back here quickly!
[Myrrhine reappears with the mattress.]
MYRRHINE
Here’s the mattress.
You lie down on it. I’ll get my clothes off.
O dear me! You don’t have a pillow.
CINESIAS
But I don’t need a pillow!
MYRRHINE
By god, I do.
[Myrrhine goes back to the Acropolis for a pillow.]
CINESIAS
This cock of mine is just like Hercules—
he’s being denied his supper.
[Myrrhine returns with a pillow.]
MYRRHINE
Lift up a bit.
Come on, up! There, I think that’s everything.
CINESIAS
That’s all we need. Come here, my treasure.
MYRRHINE
I’m taking off the cloth around my breasts.
Now, don’t forget. Don’t you go lying to me
about that vote for peace.
CINESIAS
O my god,
may I die before that happens!
MYRRHINE
There’s no blanket.
CINESIAS
I don’t need one, by god! I want to get laid!
MYRRHINE
Don’t worry. You will be. I’ll be right back.
[Myrrhine goes back to the Acropolis to fetch a blanket.]
CINESIAS
That woman’s killing me with all the bedding!
[Myrrhine returns with a blanket.]
MYRRHINE
All right, get up.
CINESIAS
But it’s already up!
MYRRHINE
You want me to rub some scent on you?
CINESIAS
No, by Apollo. Not for me.
MYRRHINE
I’ll do it,
whether you want it rubbed on there or not—
for Aphrodite’s sake.
[Myrrhine goes back to the Acropolis to get the perfume.]
CINESIAS
O great lord Zeus,
pour the perfume out!
[Myrrhine returns with the perfume.]
MYRRHINE
Hold out your hand, now.
Take that and spread it round.
CINESIAS [rubbing the perfume on himself]
By Apollo,
this stuff doesn’t smell so sweet, not unless
it’s rubbed on thoroughly—no sexy smell.
MYRRHINE [inspecting the jar of perfume]
I’m such a fool. I brought the Rhodian scent!
CINESIAS
It’s fine. Just let it go, my darling.
MYRRHINE [getting up to leave]
You’re just saying that.
[Myrrhine goes back to the Acropolis to get the right perfume.]
CINESIAS
Damn the wretch who first came up with perfume!
[Myrrhine comes back from the Acropolis with another box of perfume.]
MYRRHINE
Grab this alabaster thing.
CINESIAS [waving his cock]
You grab this alabaster cock.
Come lie down here, you tease. Don’t go and fetch
another thing for me.
MYRRHINE
By Artemis, I’ll grab it.
I’m taking off my shoes. Now, my darling, you will be voting to bring on a peace.
CINESIAS
I’m planning to.
[Myrrhine goes back to the Acropolis. Cinesias turns and sees she’s gone.]
That woman’s killing me!
She teased me, got me all inflamed, then left.
[Cinesias gets up and declaims in a parody of tragic style.]
Alas, why suffer from such agony?
Who can I screw? Why’d she betray me,
the most beautiful woman of them all?
Poor little cock, how can I care for you?
Where’s that Cynalopex? I’ll pay him well
to nurse this little fellow back to health.
LEADER OF MEN’S CHORUS
You poor man, in such a fix—your spirit
so tricked and in distress. I pity you.
How can your kidneys stand the strain,
your balls, your loins, your bum, your brain
endure an erection that’s hard for you,
without a chance of a morning screw.
CINESIAS
O mighty Zeus, it’s started throbbing once again.
LEADER OF MEN’S CHORUS
A dirty stinking bitch did this to you.
CINESIAS
No, by god, a loving girl, a sweet one, too.
LEADER OF MEN’S CHORUS
Sweet? Not her. She’s a tease, a slut.
CINESIAS
All right, she is a tease, but—
O Zeus, Zeus, I wish
you’d sweep her up there
in a great driving storm,
like dust in the air,
whirl her around,
then fall to the ground.
And as she’s carried down,
to earth one more time,
let her fall right away
on this pecker of mine. … “
Aristophanes "Lysistrata" Translated by Ian Johnston (2008)
Garden of Priapus - 346
More Boss lady and two Asians over a rare black male ass - Boss lady balls in hand ...
More evidence that the classical Greek penis was locked up in the Fibula - both the Athenian and Spartan delegates to the peace conference are suffering from painful erections because their wives have stopped having sex with them:
"SPARTAN HERALD
Not good. The Spartans are all standing tall and the allies, too— everyone is firm and hard. We need a thrust
in someone’s rear."
One of the proposed cures is having homosexual sex - "cornholing Cleisthenes". They also talk of "forking manure" which is a reference to anal sex - manure is the reason Greco Romans had to purify themselves after having sex. There also the constant threat of having their erections cut off by anti erection vigilantes.
The cure is brought by a sexually arousing naked young woman "Reconciliation"who takes them by the erections and forces them to come to a negotiated peace settlement.
“ …. [Enter the Spartan herald. He, too, has a giant erection, which he is trying to hide under his cloak.]
SPARTAN HERALD
Where’s the Athenian Senate and the Prytanes?
I come with fresh dispatches.
CINESIAS [looking at the Herald’s erection]
Are you a man,
or some phallic monster?
SPARTAN HERALD
I’m a herald,
by the twin gods. And my good man,
I come from Sparta with a proposal,
arrangements for a truce.
CINESIAS
If that’s the case,
why do you have a spear concealed in there?
SPARTAN HERALD
I’m not concealing anything, by god.
CINESIAS
Then why are you turning to one side?
What’s that thing there, sticking from your cloak?
Has your journey made your groin inflamed?
SPARTAN HERALD
By old Castor, this man’s insane!
CINESIAS
You rogue,
you’ve got a hard on!
SPARTAN HERALD
No I don’t, I tell you.
Let’s have no more nonsense.
CINESIAS [pointing to the herald’s erection]
Then what’s that?
SPARTAN HERALD
It’s a Spartan herald’s stick.
CINESIAS
O that’s what it is,
a Spartan herald stick. Let’s have a chat.
Tell me the truth. How are things going for you
out there in Sparta?
SPARTAN HERALD
Not good. The Spartans are all standing tall and the allies, too— everyone is firm and hard. We need a thrust
in someone’s rear.
CINESIAS
This trouble of yours—
where did it come from? Was it from Pan?
SPARTAN HERALD
No. I think it started with Lampito.
Then, at her suggestion, other women
in Sparta, as if from one starting gate,
ran off to keep men from their honey pots.
CINESIAS
How are you doing?
SPARTAN HERALD
We’re all in pain.
We go around the city doubled up,
like men who light the lamps.
The women
won’t let us touch their pussies, not until
we’ve made a peace with all of Greece.
CINESIAS
This matter
is a female plot, a grand conspiracy
affecting all of Greece. Now I understand.
Return to Sparta as fast as you can go.
Tell them they must send out ambassadors
with full authority to deal for peace.
I’ll tell our leaders here to make a choice
of our ambassadors. I’ll show them my prick.
SPARTAN HERALD
All you’ve said is good advice. I must fly.
[Cinesias and the Spartan Herald exit in opposite directions.]
LEADER OF MEN’S CHORUS
There’s no wild animal harder to control
than women, not even blazing fire.
The panther itself displays more shame.
LEADER OF WOMEN’S CHORUS
If you know that, then why wage war with me?
You old scoundrel, we could be lasting friends.
LEADER OF MEN’S CHORUS
But my hatred for women will not stop!
LEADER OF WOMEN’S CHORUS
Whatever you want. But I don’t much like
to look at you like this, without your clothes.
It makes me realize how silly you are.
Look, I’ll come over and put your shirt on.
[The Leader of the Women’s Chorus picks up a tunic, goes over to the Leader of the Men’s Chorus, and helps him put it on.]
LEADER OF MEN’S CHORUS
By god, what you’ve just done is not so bad.
I took it off in a fit of stupid rage.
LEADER OF WOMEN’S CHORUS
Now at least you look like a man again.
And people won’t find you ridiculous.
If you hadn’t been so nasty to me,
I’d grab that insect stuck in your eye
and pull it out. It’s still in there.
LEADER OF MEN’S CHORUS
So that’s what’s been troubling me. Here’s a ring.
Scrape it off. Get it out and show it to me.
God, that’s been bothering my eye for ages.
[The Leader of the Women’s Chorus takes the ring and inspects the Leader of the Men’s Chorus in the eye.]
LEADER OF WOMEN’S CHORUS
I’ll do it. You men are born hard to please.
My god, you picked up a monstrous insect.
Have a look. That’s a Tricorynthus bug!
LEADER OF MEN’S CHORUS
By Zeus, you’ve been a mighty help to me.
That thing’s been digging wells in me a while.
Now it’s been removed, my eyes are streaming.
LEADER OF WOMEN’S CHORUS
I’ll wipe it for you, though you’re a scoundrel.
I’ll give you a kiss.
LEADER OF THE MEN’S CHORUS
I don’t want a kiss.
LEADER OF WOMEN’S CHORUS
I’ll will, whether it’s what you want or not.
[She kisses him]
LEADER OF MEN’S CHORUS
O you’ve got me. You’re born to flatter us.
That saying got it right—it states the case
quite well, “These women—one has no life
with them and cannot live without them.”
But now I’ll make a truce with you. I won’t insult you any more in days to come,
and you won’t make me suffer. So now,
let’s make a common group and sing a song.
[The Men’s and Women’s Choruses combine.]
COMBINED CHORUS [addressing the audience]
You citizens, we’re not inclined
with any of you to be unkind. Just the reverse—our words to you
will be quite nice. We’ll act well, too.
For now we’ve had enough bad news.
So if a man or woman here needs ready cash, give out a cheer,
and take some minae, two or three.
Coins fill our purses now, you see.
And if we get a peace treaty,
you take some money from the sack,
and keep it. You don’t pay it back. I’m going to have a great shindig—
I’ve got some soup, I’ll kill a pig—
with friends of mine from Carystia. You’ll eat fine tender meat again.
Come to my house this very day.
But first wash all the dirt away,
you and your kids, then walk on by.
No need to ask a person why.
Just come straight in, as if my home
was like your own—for at my place we’ll shut the door right in your face.
[A group of Spartans enters.]
LEADER OF THE CHORUS
Ah, here come the Spartan ambassadors
trailing their long beards. They’ve got
something like a pig pen between their thighs.
[The Spartan ambassadors enter, moving with difficulty because of their enormous erections.]
Men of Sparta, first of all, our greetings.
Tell us how you are. Why have you come?
SPARTAN AMBASSADOR
Why waste a lot of words to tell you?
You see the state that brought us here.
[The Spartans all display their erections with military precision.]
LEADER OF THE CHORUS
Oh my! The crisis has grown more severe.
It seems the strain is worse than ever.
SPARTAN AMBASSADOR
It’s indescribable. What can I say?
But let someone come, give us a peace
in any way he can.
LEADER OF THE CHORUS
Well now, I see
our own ambassadors—they look just like
our wrestling men with their shirts sticking out
around their bellies or like athletic types
who need to exercise to cure their sickness.
ATHENIAN AMBASSADOR
Where’s Lysistrata? Can someone tell me?
We’re men here and, well, look . . .
[The Athenians pull back their cloaks and reveal that, like the Spartans, they all have giant erections.]
LEADER OF THE CHORUS
They’re clearly suffering from the same disease.
Hey, does it throb early in the morning?
ATHENIAN AMBASSADOR
By god, yes. What this is doing to me—
it’s torture. If we don’t get a treaty soon
we’ll going to have to cornhole Cleisthenes.
LEADER OF THE CHORUS
If you’re smart, keep it covered with your cloak.
One of those men who chopped off Hermes’ dick
might see you.
ATHENIAN AMBASSADOR [pulling his cloak over his erection]
By god, that’s good advice.
SPARTAN AMBASSADOR [doing the same]
Yes, by the twin gods, excellent advice.
I’ll pull my mantle over it.
ATHENIAN AMBASSADOR
Greetings, Spartans.
We’re both suffering disgracefully.
SPARTAN AMBASSADOR
Yes, dear sir, we’d have been in real pain
if one of those dick-clippers had seen us
with our peckers sticking up like this.
ATHENIAN AMBASSADOR
All right, Spartans, we each need to talk.
Why are you here?
SPARTAN AMBASSADOR
Ambassadors for peace.
ATHENIAN AMBASSADOR
Well said. We want the same. Why don’t we call
Lysistrata. She’s the only one who’ll bring
a resolution to our differences.
SPARTAN AMBASSADOR
By the two gods, bring in Lysistratus,
if he’s the ambassador you want.
[Lysistrata emerges from the gates of the citadel.]
ATHENIAN AMBASSADOR
It seems there is no need to summon her.
She’s heard us, and here she is in person.
LEADER OF THE CHORUS
Hail to the bravest woman of them all.
You must now show that you’re resilient—
stern but yielding, with a good heart but mean,
stately but down-to-earth. The foremost men
in all of Greece in deference to your charms
have come together here before you
so you can arbitrate all their complaints.
LYSISTRATA
That task should not be difficult, unless
they’re so aroused they screw each other.
I’ll quickly notice that. But where is she,
the young girl Reconciliation?
[The personification of the the goddess Reconciliation comes out. She’s completely naked. Lysistrata addresses her first.]
Come here,
and first, take hold of those from Sparta,
don’t grab too hard or be too rough, not like
our men who act so boorishly—instead
do it as women do when they’re at home.
If they won’t extend their hands to you,
then grab their cocks.
[Reconciliation takes two Spartans by their penises and leads them over to Lysistrata.]
Now go and do the same
for the Athenians. You can hold them
by whatever they stick out.
Now then,
you men of Sparta, stand here close to me,
and you Athenians over here. All of you,
listen to my words. I am a woman,
but I have a brain, and my common sense
is not so bad—I picked it up quite well
from listening to my father and to speeches
from our senior men. Now I’ve got you here,
I wish to reprimand you, both of you,
and rightly so. At Olympia, Delphi, and Thermopylae (I could mention
many other places if I had a mind
to make it a long list) both of you
use the same cup when you sprinkle altars,
as if you share the same ancestral group.
We’ve got barbarian enemies, and yet
with your armed expeditions you destroy
Greek men and cities. At this point, I’ll end
the first part of my speech.
ATHENIAN AMBASSADOR
This erection—
it’s killing me!
LYSISTRATA
And now you Spartans,
I’ll turn to you. Don’t you remember how,
some time ago, Periclidias came,
a fellow Spartan, and sat down right here,
a suppliant at these Athenian altars—
he looked so pale there in his purple robes—
begging for an army? Messenians then
were pressing you so hard, just at the time
god sent the earthquake. So Cimon set out
with four thousand armed infantry and saved
the whole of Sparta. After going through that,
how can you ravage the Athenians’ land,
the ones who helped you out?
ATHENIAN AMBASSADOR
Lysistrata,
you’re right, by god. They’re in the wrong.
SPARTAN AMBASSADOR [looking at Reconciliation]
Not true,
but look at that incredibly fine ass!
LYSISTRATA
Do you Athenians think I’ll forget you?
Don’t you remember how these Spartans men,
back in the days when you were dressed as slaves
came here with spears and totally destroyed
those hordes from Thessaly and many friends
of Hippias and those allied with him?
It took them just one day to drive them out
and set you free. At that point you exchanged
your slavish clothes for cloaks which free men wear.
SPARTAN AMBASSADOR
I’ve never seen a more gracious woman.
ATHENIAN AMBASSADOR [looking at Reconciliation]
I’ve never seen a finer looking pussy.
LYSISTRATA
If you’ve done many good things for each other,
why go to war? Why not stop this conflict? Why not conclude a peace? What’s in the way? … “
Aristophanes "Lysistrata" Translated by Ian Johnston (2008)
Garden of Priapus - 347
More Boss lady and two Asians over a rare black male ass - first Asian roughly mounting missionary style ....
***
The nude young goddess Reconciliation arouses the Greek delegates - "forking manure and plouging naked" to me means anal sex - phallic Aphrodite on male anal sex ...
I’d like to strip and start ploughing naked.
By god, yes! But me first. I’ll fork manure.
You can do those things once you’ve made peace.
If these terms seem good, you’ll want your allies
to come here to join negotiations. ... "
" ... [In the negotiations which follow, the ambassadors use the body of Reconciliation as a map of Greece, pointing to various parts to make their points.]
SPARTAN AMBASSADOR
We’re willing, but the part that’s sticking out
we want that handed back.
LYSISTRATA
Which one is that?
SPARTAN AMBASSADOR [pointing to Reconciliation’s buttocks]
This one here—that’s Pylos. We must have that—
we’ve been aching for it a long time now.
ATHENIAN AMBASSADOR
By Poseidon, you won’t be having that!
LYSISTRATA
My good man, you’ll surrender it to them.
ATHENIAN AMBASSADOR
Then how do we make trouble, stir up shit?
LYSISTRATA
Ask for something else of equal value.
ATHENIAN AMBASSADOR [inspecting Reconciliation’s body and pointing to her pubic hair]
Then give us this whole area in here—
first, there’s Echinous, and the Melian Gulf,
the hollow part behind it, and these legs
which make up Megara.
SPARTAN AMBASSADOR
By the twin gods,
my good man, you can’t have all that!
LYSISTRATA
Let it go.
Don’t start fighting over a pair of legs.
ATHENIAN AMBASSADOR
I’d like to strip and start ploughing naked.
SPARTAN AMBASSADOR
By god, yes! But me first. I’ll fork manure.
LYSISTRATA
You can do those things once you’ve made peace.
If these terms seem good, you’ll want your allies
to come here to join negotiations.
ATHENIAN AMBASSADORS
What of our allies? We’ve all got hard ons.
Our allies will agree this is just fine.
They’re all dying to get laid!
SPARTAN AMBASSADOR
Ours, as well
—no doubt of that.
ATHENIAN AMBASSADOR
And the Carystians—
they’ll also be on board, by Zeus.
LYSISTRATA
Well said. Now you must purify yourselves.
We women will host a dinner for you
in the Acropolis. We’ll use the food
we brought here in our baskets. In there
you will make a oath and pledge your trust
in one another. Then each of you
can take his wife and go back home.
ATHENIAN AMBASSADOR
Let’s go—
and hurry up.
SPARTAN AMBASSADOR [to Lysistrata]
Lead on. Wherever you wish.
ATHENIAN AMBASSADOR
All right by Zeus, as fast as we can go.... "
Aristophanes "Lysistrata" Translated by Ian Johnston (2008)
Garden of Priapus - 348
Closing scene: Boss lady and two Asians over a rare black male ass - second Asian roughly mounting missionary style.
That was a high energy scene - but that seems to be generally true - "futa" or phallic Amazon sex generates more energy that regular sex
- The closest non-sexual thing is probably high energy Brazilian Samba ... Both feature Amazon fire ...
***
Closing peace and reconciliation song - which in addition to praising the Greek goddesses also salutes Nysa - and the god of Nysa - Bacchus - which tells me those phallic Aphrodite orgies were originally black African!
***
[The Chorus now sings to the assembled group, as the wives and husbands are rejoined.]
CHORUS
Lead on the dance, bring on the Graces,
and summon Artemis and her twin, Apollo, the god who heals us all,
call on Bacchus, Nysa’s god,
whose eyes blaze forth
amid his Maenads’ ecstasy,
and Zeus alight with flaming fire, and Hera, Zeus’s blessed wife,
and other gods whom we will use
as witnesses who won’t forget
the meaning of the gentle Peace
made here by goddess Aphrodite. Alalai! Raise the cry of joy,
raise it high, iai!
the cry of victory, iai!
Evoi, evoi, evoi, evoi!
LYSISTRATA
Spartan, now offer us another song, match our new song with something new.
SPARTAN AMBASSADOR
Leave lovely Taygetus once again
and, Spartan Muse, in some way
that is appropriate for us
pay tribute to Amyclae’s god,
and to bronze-housed Athena,
to Tyndareus’s splendid sons, who play beside the Eurotas.
Step now, with many a nimble turn,
so we may sing a hymn to Sparta,
dancing in honour of the gods,
with stamping feet in that place
where by the river Eurotas
young maidens dance,
like fillies raising dust,
tossing their manes,
like bacchants who play
and wave their thyrsus stalks,
brought on by Leda’s lovely child,
their holy leader in the choral dance.
But come let your hands bind up your hair.
Let your feet leap up like deer, sound out the beat
to help our dance. Sing out a song of praise
for our most powerful bronze-house goddess,
all-conquering Athena!
[They all exit singing and dancing]
Aristophanes "Lysistrata" Translated by Ian Johnston (2008)
Garden of Priapus - 349
Boss lady and a friend over a penis caged mount - missionary style.
More evidence in Aristophanes Lysistrata that loose sex was female not male in ancient Greece. - The magistrate complains about the cults of Sabazius and Adonis which were both wine and phallic cults run by women ...
“ …. MAGISTRATE
Has not our women’s lewdness shown itself
in how they beat their drums for Sabazius,
that god of excess, or on their rooftops
shed tears for Adonis? That’s what I heard one time in our assembly. Demostrates—
what a stupid man he is—was arguing
that we should sail to Sicily. Meanwhile,
his wife was dancing round and screaming out
“Alas, Adonis!” While Demostrates talked, saying we should levy soldiers from Zacynthus,
the woman was on the roof top, getting drunk
and yelling out “Weep for Adonis! Weep.”
But he kept on forcing his opinion through,
that mad brutal ox, whom the gods despise.
That’s just the kind of loose degenerate stuff
that comes from women.
LEADER OF MEN’S CHORUS
Wait until I tell you
the insolent things these women did to us—
all their abuse—they dumped their water jugs on us. So now we have to dry our clothes.
We look as if we’ve pissed ourselves.
MAGISTRATE
By Poseidon, god of the salt seas, it serves you right.
We men ourselves share in the blame for this.
We teach our wives their free and easy life,
and so intrigues come flowering out from them.
Here’s what we tell some working artisan,
“O goldsmith, about that necklace I bought here—
last night my wife was dancing and the bolt slipped from its hole. I have to take a boat
to Salamis. If you’ve got time tonight,
you could visit her with that tool of yours
and fix the way the bolt sits in her hole.”
Another man goes to the shoemaker,
a strapping lad with an enormous prick,
and says, “O shoemaker, a sandal strap
is pinching my wife’s tender little toe.
Could you come at noon and rub her strap,
stretch it really wide?” That’s the sort of thing that leads to all this trouble. Look at me,
a magistrate in charge of finding oars and thus in need of money now—these women
have shut the treasury doors to keep me out.
But standing here’s no use. …”
Aristophanes "Lysistrata" Translated by Ian Johnston (2008)
***
- Adonis was the sex object of a phallic Aphrodite before his death - the Greek Dumuzi to the phallic Innana.
- Sabazius may be related to ancient Saba or Ethiopia. It was a Jewish version of the rites of the phallic Cybele and her castrated consort Attis:
" ... SABAZIUS, a Phrygian or Thracian deity, frequently identified with Dionysus, sometimes (but less frequently) with Zeus. His worship was closely connected with that of the great mother Cybele and of Attis. His chief attribute as a chthonian god was a snake, the symbol of the yearly renovation of the life of nature. Demosthenes (De corona, p. 313) mentions various ceremonies practised during the celebration of the mysteries of this deity. One of the most important was the passing of a golden snake under the clothes of the initiated across their bosom and its withdrawal from below - an old rite of adoption. From Val. Max. i. 3, 2 it has been concluded that Sabazius was identified in ancient times with the Jewish Sabaoth (Zebaoth). Plutarch (Symp. iv. 6) maintains that the Jews worshipped Dionysus, and that the day of Sabbath was a festival of Sabazius. Whether he was the same as Sozon, a marine deity of southern Asia Minor, is doubtful. Some explain the name as the "beer god," from an Illyrian word sabaya, while others suggest a connexion with 2aFo (god of "health") or GrOas. His image and name are often found on "votive hands," a kind of talisman adorned with emblems, the nature of which is obscure. His ritual and mysteries (Sacra Savadia) gained a firm footing in Rome during the 2nd century A.D., although as early as 139 B.C. the first Jews who settled in the capital were expelled by virtue of a law which proscribed the propagation of the cult of Jupiter Sabazius. See J. E. Harrison, Prolegomena to Greek Religion (1908), p. 414; H. Usener, Gotternamen (1896), p. 44; F. Cumont, "Hypsistes" in Revue de l'instruction publique en Belgique, xl. (1899); C. S. Blinkenberg, Archdologische Studien (1904). ... " theodora
Garden of Priapus - 350
More Boss lady and a friend over a penis caged mount - missionary style.
The Fibula or penis cage was the reason Egypt was not a colonial power - Rome too - the emphasis was stability and peace in order to keep phallic wives content.
Lysistrata lays out how women will keep the peace:
“ … LYSISTRATA
O Aphrodite born on Cyprus
and, you, sweet passionate Eros, breathe
sexual longing on our breasts and thighs
and fill our men with tortuous desire
and make their pricks erect. If so, I think
we’ll win ourselves a name among the Greeks
as those who brought an end to warfare.
MAGISTRATE
What will you do?
LYSISTRATA
For a start, we’ll stop
you men hanging around the market place
armed with spears and acting up like fools.
OLD WOMAN A
Yes, that’s right, by Paphian Aphrodite!
LYSISTRATA
Right now in the market they stroll around
among the pots and vegetables, fully armed,
like Corybantes.
MAGISTRATE
Yes, that’s right—
it’s what brave men should do.
LYSISTRATA
It looks so silly—
going off to purchase tiny little birds
while carrying a Gorgon shield.
OLD WOMAN A
By god,
I myself saw a cavalry commander—
he had long hair and was on horseback—
pouring out some pudding he’d just bought
from an old woman into his helmet.
Another Thracian was waving his spear
and his shield, as well, just like Tereus,
and terrifying the woman selling figs
while gobbling down the ripest ones she had.
MAGISTRATE
And how will you find the power to stop
so many violent disturbances throughout our states and then resolve them?
LYSISTRATA
Very easily.
MAGISTRATE
But how? Explain that.
LYSISTRATA
It’s like a bunch of yarn. When it’s tangled,
we take it and pass it through the spindle
back and forth—that’s how we’ll end the war,
if people let us try, by sending out ambassadors here and there, back and forth.
MAGISTRATE
You’re an idiot! Do you really think
you can end such fearful acts with spindles,
spools, and wool?
LYSISTRATA
If you had any common sense,
you’d deal with everything the way we do
when we handle yarn.
MAGISTRATE
What does that mean?
Tell me.
LYSISTRATA
First of all, just as we wash wool
in a rinsing tub to remove the dirt,
you have to lay the city on a bed,
beat out the rascals, and then drive away
the thorns and break apart the groups of men
who join up together in their factions
seeking public office—pluck out their heads.
Then into a common basket of good will comb out the wool, the entire compound mix,
including foreigners, guests, and allies, anyone useful to the public good.
Bundle them together. As for those cities
which are colonies of this land, by god,
you must see that, as far as we’re concerned,
each is a separate skein. From all of them,
take a piece of wool and bring it here.
Roll them together into a single thing.
Then you’ll have made one mighty ball of wool, from which the public then must weave its clothes.
MAGISTRATE
So women beat wool and roll it in balls!
Isn’t that wonderful? That doesn’t mean
they bear any part of what goes on in war.
LYSISTRATA
You damned fool, of course it does—we endure
more than twice as much as you. First of all,
we bear children and then send them off
to serve as soldiers.
MAGISTRATE
All right, be quiet.
Don’t remind me of all that.
LYSISTRATA
And then,
when we should be having a good time, enjoying our youth, we have to sleep alone
because our men are in the army.
Setting us aside, it distresses me
that young unmarried girls are growing old
alone in their own homes.
MAGISTRATE
Don’t men get old?
LYSISTRATA
By god, that’s not the same at all. For men,
even old ones with white hair, can come back
and quickly marry some young girl. For women
time soon runs out. If they don’t seize their chance,
no one wants to marry them—they sit there waiting for an oracle.
MAGISTRATE
But an old man
who can still get his prick erect . . .
LYSISTRATA [interrupting]
O you—
why not learn your lesson and just die? It’s time. Buy a funeral urn. I’ll prepare the dough
for honey cakes.Take this wreath.
[Lysistrata throws some water over the Magistrate.]
OLD WOMAN A
This one, too—
it’s from me!
[Old Woman A throws more water on the Magistrate.]
OLD WOMAN B
Here, take this garland!
[Old Woman B throws more water on the Magistrate.]
LYSISTRATA
Well now,
what do you need? What are you waiting for?
Step aboard the boat. Charon’s calling you.
You’re preventing him from casting off.
MAGISTRATE
I don’t have to put up with these insults!
I’ll go to the other magistrates, by god,
and show myself exactly as am!
[The Magistrate exits with his attending slaves.]
LYSISTRATA [calling out to him as he leaves]
Are you blaming us for not laying you out
for burial? Well then, on the third day,
we’ll come and offer up a sacrifice
on your behalf first thing in the morning.
[Lysistrata and the old women with her return inside the Acropolis.] … “
Aristophanes "Lysistrata" Translated by Ian Johnston (2008)
Garden of Priapus - 351
The General working over an "OG" or old guy
The sexuality of the Greek female is still classified as sexually submissive to males - but Greek statues very often attach a phallus to the female form ... Vases too - almost every time a nude winged muse or goddess or "genius" is depicted in ancient Greece - she has a penis - And the opening conversations of "Lysistrata" are female sexualized banter - eight inch leather penises seem to have been a casual possession of the Greek woman ...
***
"The Greek reads “we need Pellene,” an area in the Peloponnese allied with Sparta. But, as Sommerstein points out ... , this is undoubtedly a pun invoking a word meaning vagina or anus. In the exchanges which follow, the Spartans are depicted as having a decided preference for anal sex. ... " - Ian Johnston
***
In this scene from the Lysistrata the Amazons of old are invoked - my guess is that was not an ancient vision but basic to a penis caged Greek nation:
“ … [The Old Men take off their remaining clothes, hold up their shrivelled phalluses, and threaten the women.]
If one of us gives them the slightest chance
there’s nothing these women won’t continue
trying to work on—building fighting ships,
attacking us at sea like Artemesia.
If they switch to horses, I draw the line.
For women are the best at riding bareback—
their shapely arses do a lovely job.
They don’t slip off when grinding at a gallop.
Just look how Micon painted Amazons
fighting men on horseback hand to hand.
So we must take a piece of wood with holes,
and fit a yoke on them, around their necks.
CHORUS OF OLD WOMEN
By the two goddesses, if you get me roused,
I’ll let my wild sow’s passion loose and make
you yell to all the people here today how I’m removing all your hair.
LEADER OF WOMEN’S CHORUS
You ladies,
let’s not delay—let’s take off all our clothes,
so we can smell a woman’s passion
when we’re in a ferocious mood.
[The Old Women take off their clothes.]
WOMEN’S CHORUS
Now let any man step out against me—
he won’t be eating garlic any more, and no black beans. Just say something nasty,
I’m so boiling mad, I’ll treat you the same way
the beetle did the eagle—smash your eggs. … “
"This is a reference to an old story in which the dung beetle got its revenge against an eagle by smashing its eggs. The old woman obviously threatens the man’s testicles as she says this. " - Ian Johnston
Aristophanes "Lysistrata" Translated by Ian Johnston (2008)
Garden of Priapus - 352
More of the General working over an "OG" or old guy
Martial LXII
“ … LAEVINA was a stricter prude
Than Sabine dames of old,
And e'en her husband's rigorous mood
Was not a whit more cold.
Alas, to bathe she loved to go
And thus was she undone,
'For Tunbridge Wells enhanced the woe
That Cheltenham had begun.
'Twas there she felt the amorous flame,
And fled with gallant gay:
So 'twas Penelope that came,
But Helen went away. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
***
Roman public baths tuned prudish Roman "Penelopes" into amorous "Helens"
Helen of Troy was originally Helen of Sparta - As revealed above, Spartan men prefered anal sex. - That's assumed to be male on female anal - or homosexual sex - but with the Fibula or penis cage, it was more probably female on male anal sex ... Helen was the sexual domme over the catamite and penis caged Paris ...
Garden of Priapus - 353
More of the General working over an "OG" or old guy - balls in hand
Martial BOOK SIX* II
“ … ON DOMITIAN'S REVIVAL OF THE LEX JULIA
ONCE 'twas a sport to break the marriage vow
And gelding was a pastime: not so now.
Both thou forbiddest, Caesar; and hereby
Hast rid from shame unborn posterity.
No eunuchs, no adulterers, we see
Here, where e'en eunuchs once with wives made free. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
***
From Juvenal book six we learn that Roman wives had a habit of gelding young male slaves to prevent unwanted pregnancy. The clear implication is the male phallus and balls were not neccesary for sex! Roman wives inherited the Greek "luxury" of female on male anal sex
- (Nov 4, 2021) That's the female phallus - I saw it last night as a curved image in the earth - It's not accessible for the most part ... In both males and females that's "childhood's end" - the fire snake or serpent or dragon is for adults only
- Gelding of Roman men came back after the adoption of Cybele as the Roman state religion. The fire serpent or dragon is the female phallus - but for men that pathway is through the ass chakra - That's why at the end of the Roman empire emperors were proudly calling themselves "Galla" - or castrated ...
Garden of Priapus - 354
Roman baths: The general and an Amazon in black leather about to have toilet sex with two penis caged and blindfolded male "dogs"
- I've seen that Amazon in black leather image in the dream space - Usually associated with red hot Amazon sex - I guess is symbolizes Amazon integration of the black earth
PRIAPUS, who dost these few acres guard,
With phallus and with sickle keeping ward;
Never may hoary thieves these fences break,
But only boys and girls thy apples take. ... "
Pott & Wright's : Martial, : the twelve books of Epigrams
The phallus of Priapus is the female phallus or Mentule - The garden of Priapus and the Roman baths and the Roman brothels or "stews" were her domain
Garden of Priapus - 355
Roman baths: end of first session with the General and an Amazon
First version blocked! Still not sure what that means - but I press on anyway - That serpent can cause great harm if not tended to ...
***
Martial XXI
“IANTHIS AND STELLA
WHEN Venus knit the bond that tied
lanthis to her poet,
' No greater gift is mine,' she cried,
' On Stella I bestow it.'
So spake she for the bride to hear,
Anon, her craft betraying,
She murmured low in Stella's ear,
'Thou rogue, beware of straying;
The wanton war-god oft hath known
The wrath of vengeful Venus,
Before he was my spouse alone
When rivals came between us.
Now wedded, none disputes with me
My sway supreme and royal,
And Juno well may wish that she
Could boast a mate as loyal.'
She ceased and gave the blow unseen,
From which no hearts recover;
Now smite alike, 0 gracious queen,
The lady and her lover.”
Pott & Wright's : Martial, : the twelve books of Epigrams
***
I assume the “blow unseen” was the Fibula or penis cage - Romans and Greeks accepted female promiscuity and male chastity
Sounds outrageous, but the texts bear it out. Greco-Roman men were receiving something in return that we cannot see …
My guess is torrid sexual energy - the cause of the famous Roman and Egyptian "dog-leash tan" found only in male husbands of noblewomen
Garden of Priapus - 356
Roman baths - General and Amazon over a blindfolded and penis caged "dog"
-as Roman men were "belted and bound" to their wives at the wedding ceremony
***
Martial Book XI:16 I’m readable
"... You can leave now, Reader, over-severe,
go, where you please: I write for the city;
my page, now, runs wild with Priapic verse,
strikes the cymbals, with a dancing-girl’s hand.
O, how you’ll beat your cloak in rigid vein,
though you’re weightier than Curius, Fabricius!
You too, that read naughty jokes in my little book,
you’ll be wet, girl, though you’re from moral Padua.
Lucretia would have blushed, and shut my volume,
while Brutus was there; but when he left: she’d have read. ... "
"O, how you’ll beat your cloak in rigid vein" - I guess that means you still have access to the dragon ... That's what the Fibula or penis cage was for - access to the fire into old age - It's very easy to lose access to that ...
- The first inner dream image after posting this toilet series was a sudden change from cold water to hot water!
A mixture of inner disgust, overcome by healing warmth
Garden of Priapus - 357
The General having a go from behind in the toilet - as her penis caged dog orally serves her Amazon friend
Martial Book X:47 The good life
" ... These, my dearest Martialis, are
the things that bring a happy life:
wealth left to you, not laboured for;
rich land, an ever-glowing hearth;
no law, light business, and a quiet mind;
a healthy body, gentlemanly powers;
a wise simplicity, friends not unlike;
good company, a table without art;
nights carefree, yet no drunkenness;
a bed that’s modest, true, and yet not cold;
sleep that makes the hours of darkness brief:
the need to be yourself, and nothing more;
not fearing your last day, not wishing it. ..."
- "an ever-glowing hearth" - The Roman aristocrat "OG" or old guy - kept in the fire into old age by phallic Amazons ... Socrates and his two wives - one a phallic Tribade wife was the model
Garden of Priapus - 358
The General and her Amazon friend in the toilet - getting ready to work on the second blindfolded and penis caged dog
***
Do not go gentle into that good night -
" ... Do not go gentle into that good night,
Old age should burn and rave at close of day;
Rage, rage against the dying of the light.
Though wise men at their end know dark is right,
Because their words had forked no lightning they
Do not go gentle into that good night.
Good men, the last wave by, crying how bright
Their frail deeds might have danced in a green bay,
Rage, rage against the dying of the light.
Wild men who caught and sang the sun in flight,
And learn, too late, they grieved it on its way,
Do not go gentle into that good night.
Grave men, near death, who see with blinding sight
Blind eyes could blaze like meteors and be gay,
Rage, rage against the dying of the light.
And you, my father, there on the sad height,
Curse, bless, me now with your fierce tears, I pray.
Do not go gentle into that good night.
Rage, rage against the dying of the light. ... "
From The Poems of Dylan Thomas
***
- (Nov 6, 2021) To me that's an end of Rome poem - but in my case it's from a portal that opened up to me in high school in Addis Ababa, Ethiopia in 1981-1985 - I believe a few Roman spirits have been marooned in the Ethiopian highlands for a long, long time
Garden of Priapus - 359
The General and her Amazon friend in the toilet - a version of the blocked shot - Amazon friend over first penis caged OG.
That was Greek "Luxury" - but if you trace the record its older than that - Its Etruscan and Phrygian (Trojan) and Minoan and Syrian and Babylonian and Egyptian and also from Nysa - or black African ... All designed to hold onto the chthonic fire into old age ...
***
The lusty Roman matron and the chaste Roman OG or "old guy"
Martial Book XI:71 A weighty cure
" ... Leda tells her aged spouse she suffers from nerves,
and cries that she absolutely has to be fucked;
but, with tears and moans, sighs nothing is worth that,
and declares she’s reconciled to dying instead.
He begs her, live, not lose her years of youth,
and lets be done what he can’t do now himself.
The female doctors leave, males take their place,
her knees are raised. O weighty remedy! ... "
- Not sure of the assumed reading of this poem - straight male female sex. The "weighty remedy" was probably a mentule in a male rectum ... Roman male prostitutes were "Spintra" - or anal - and all Roman men were in the bronze Fibula - or penis caged
Garden of Priapus - 360
Boss lady in a raw toilet sex scene - ravishing a penis caged slave with a large black phallus - or a Roman "weighty remedy"
I do not have that fetish, but for many people that's the only outlet for the snake-fire ... That's the toilet inner image that has come to me
***
Martial: LIX TO FLACCUS
“… THE most luxurious baths on earth, Rich marbles to recline on, And then a wretched florin's worth is all I got to dine on! Ah, give me Lupus' dingy den; 'Tis little consolation To bathe in luxury-and then To perish of starvation. …”
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 361
More boss lady in a raw toilet sex scene - ravishing a penis caged slave with a large black phallus - that's the penis key on her neck - an ancient African or Sumerian innovation I'm sure ...
Martial: BOOK ONE * LXXIII TO CAECILIANUS
" ... WHEN you offered your wife to each passer-by free, Not a soul ever wanted to try her. You have learnt wisdom now: kept beneath lock and key She has crowds of men waiting to buy her. ..."
Pott & Wright's : Martial, : the twelve books of Epigrams
- Kind of like the bronze Fibula or penis cage! Locking up the penis drove Roman women wild with lust.
The wife Martial is talking about is probably the caged penis - Roman matrons did as they pleased - They could not be locked up ... And the men waiting to buy her is probably a reference to the Roman "weighty remedy" - the female phallus or mentule
Garden of Priapus - 362
Closing boss lady in a raw toilet sex scene - ravishing a penis caged slave with a large black phallus - one leg raised up on slaves back
Martial: LXIX TO COSCONIUS
" ... IN your poems there's nothing the modest to vex, Not a line in the lot that makes mention of sex. For myself, I confess it, my books are too free, And I praise and I wonder at your purity. Let ladies of pleasure and naughty young men And amorous elders delight in my pen: But the chaste decent verses, which to us you sing, For vestals and children will be quite the thing. ... "
Pott & Wright's : Martial, : the twelve books of Epigrams
- Vestals and children were all that was chaste in ancient Rome! - and even the Vestals daily guarded the icon of the ever erect Fascinus! - In my view the Fascinus was the ever aroused Roman female phallus
Garden of Priapus - 363
Boss lady's husband under some "weighty remedies" from her friends
A white hot scene !
***
Roman men and boys were sex toys of phallic matrons::
Martial: Book VII:14 True loss
“ … Aulus, atrocious tragedy’s struck my girl;
she’s lost her plaything and her fond delight:
not such as Catullus’ tender mistress wept for
his Lesbia, bereft of worthless sparrow,
nor, sung by Stella, his Ianthis grieves for,
whose black dove wings it through Elysium:
She’s not won by such loves, such nonsense,
mea lux: they don’t stir my lady’s heart:
she’s lost a slave boy hardly twelve years old,
his member not yet eighteen inches long….”
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 364
More boss lady's husband under some "weighty remedies" from her friends - breaking the "fourth wall" - That's a real thing !
Martial: LXXXI 'CIRCUMSTANCES ALTER CASES'
“ … FABULLA had read what I wrote long ago, Complaining that girls don't know when to say 'no.' So when for her favours I humbly applied, Once, twice, and three times my request was denied. Noes should not be final, I freely confess: There's a time, dear Fabulla, when girls should say 'yes.' … “
Pott & Wright's : Martial, : the twelve books of Epigrams
- Yes to the Mentule! Roman men were addicted to "something else"...
Garden of Priapus - 365
Blond muscle Amazon again - roughly working a large black mentule from behind
Martial: LVII COMPARISONS
“ … THERE is nothing worn smoother than Hedylus' cloak: Not the neck of a mule that has long known the yoke, Not the handle of some old Corinthian jar, Not the ramshackle wheel of a slow-moving car, Not the leg that for ten years a fetter has borne, Not the hoe that long usage in vineyards has worn, Not pebbles nor ruts on our northern highway, Not a pauper's wan toga who's seen his last day, Not a bison's posterior scraped by the cage, Not the tusk of a boar savage in his old age; Yes, there is just one thing: and he will not deny it; The place where he sits on's more smooth, if you try it. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
The smooth ass was a Roman fetish - a Roman female fetish - what is gay culture today was female phallus/male fibula or sex cage sex in the Roman empire
The mainstreaming of gay culture is going to dim the fire though - the trend is to copy straight culture - and that has only one meaning ...
# Me-too values are already entering gay and lesbian culture - What's going to happen is back to toilet sex - That's what gay sex was before the Stonewall riots ...
Or no sex at all - Like what all humans are before puberty - That's not a crazy thought ... Young kids are male/male and female/female "couples" only - That's the pre-snake world
Garden of Priapus - 366
More blond muscle Amazon again - roughly working a large black mentule from behind
- Martial's prayer for Tucca to heat up a Roman bath - that's a rare glimpse of what Roman baths were for - But all those statues of phallic woman in Roman baths is clear enough for me
- Tucca is listed as a"he" - but Roman baths were mostly built by "she" - Augusta's usually
Martial: ON TUCCA'S BATH
“ … No flint, no ashlar, here are seen, No brick like that wherewith her Queen Built Babylon's great wall; It is of timber, planks, and lath, This cooling room in Tucca's bath That is not cool at all; So closely all the timbers fit That if he chose to sail in it 'Twould make a perfect boat. The hot room's rich with pillars wrought By Phrygian quarrymen or brought From Afric lands remote, Though Sparta sent her marbles rare, Though rich Euboea's gems are there Perfect in hue and form, 'Tis always chill that marble tomb; O Tucca, use the cooling room To make the hot one warm.…“
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 367
More blond muscle Amazon again - roughly working a large red mentule from behind - Riding crop and penis cage ...
Martial: BOOK FOUR I DOMITIAN'S BIRTHDAY
“ … O HAPPY day, more hallowed than the morn When on consenting Ida Jove was born, Come oft I pray and Nestor's years outrun, Matching our Emperor's glory with thy sun. Long may he Pallas court, in Alba's gold, Long in proud hand the oak-leaf garland hold, And even when a hundred years have flown May the Great Games still see him on the throne. A wondrous gift, yet owed to earth by fate! And for a god so high no vows can seem too great. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Reigned from 81 to 96 AD. That was a time of undiluted Roman power - or Trojan power - or Amazon power!
- "No brick like that wherewith her Queen Built Babylon's great wall" - from poem above - Rome was probably a new Babylon - that's what the Christians called it ... a walled off Amazon power
Garden of Priapus - 368
More blond muscle Amazon - galloping - riding crop and penis cage
" ... MARTIAL MARCUS VALERIUS MARTIALIS was born about the year A.D. 40, during the short reign of the Emperor Caius. in the Spanish town of Bilbilis. The name by which he is now commonly known was probably due to the accident of his birth occurring on the first of March: ' Marcus Valerius' forms part of the Roman dress which his countrymen soon after the time of Julius Caesar had so readily adopted. In the first century of our era Spain passed through one of those periods of intellectual activity which diversify the torpor wherein that strange land normally reposes, and Martial is but one of the group of brilliant Spaniards who are among the chief glories of the silver age of Latin literature. Two of the galaxy, the critic Quintilian, born at Calagurris A.D. 40, and the poet Lucan, born at Cordova A.D. 39, were his close contemporaries, and when, abandoning Bilbilis and the rushing Salo, he came to Italy to seek his fortune in 63, Seneca had reached the highest point of his long and magnificent career and seemed all-powerful at Rome. As a humble dependent of the Senecas, and through them of the Pisos, the most literary of all the great Roman families, Martial made his first entry into Roman life; and when in 65 AD. on the discovery of the conspiracy Seneca and Piso were involved in a common ruin, the young stranger from Spain shared their downfall in his small degree, and was thrown upon his own resources. For many years existence for him must have been as hard a struggle as it was for Charles Dickens in his youth, and both writers owe much of their power to the forced realization of the most important fact in life, that a man must in some way or another get enough to eat. Being a Roman citizen Martial had a certain value as a client if he could find a patron willing to employ him-but a client's pay, whether it took the form of rations or dole, was almost as scanty and precarious as that which a sandwich-man or a 'super' earns to-day. Moreover, competition in that particular branch of social service was excessively severe, for anyone then could be a client just as anyone now can be a clerk: there were only three requisites, a respectable appearance, a decent suit of clothes, and a dislike for hard manual labour. Probably it was his pen that saved Martial from starvation, and the couplets that now appear as Books Thirteen and Fourteen of the Epigrams, tags written to order, like our cracker mottoes, for the presents that were usually given at the Saturnalia, performed at least one useful function; they kept our poet alive. Moreover they gained for him some sort of reputation, and when the Colosseum was opened by the Emperor Titus in the year A.D. 80 a publisher was found ready to risk his first small book ' Liber Spectaculorum ', a set of thirty-two short poems describing the games, the contests, and all the other wonders of the great building. ' The Spectacles ' mark the turning-point in Martial's fortunes. Though they are of small literary value they had a considerable success, and, attracting imperial notice, brought to Martial such privileges as accompanied the grant of ' father's right ', ius trium liberorum. His social position was now assured and his poetical fame also quickly increased, so that he was able in A.D. 84 to publish and sell the collection of his gift verses which we now possess. By the beginning of 86 he was ready for a more ambitious flight and published the first two books of the Epigrams, mostly composed of poems referring to the reigns of Vespasian and Titus. After this date he must have been in fairly easy circumstances, for he was raised to equestrian rank, acquired a house on the Quirinal, and a small estate at Nomentum, had many rich friends, and always remained a bachelor. But old habit was strong and he is never tired of enlarging on his poverty and the discomforts of life at Rome. On one occasion, at least, he retired for a time to Forum Corneli in Gaul, and there published the third book of the Epigrams in A.D. 87. He soon, however, returned to the capital again and brought out Books IV, V and VI, in the next three successive years. Book VII announces the coming return of Domitian from his Sarmatian campaigns, and must therefore have appeared about the end of 92, while the next three books came out at yearly intervals. The death of Domitian decided Martial to leave Rome for good, and after sending the Emperor Nerva a selection from Books X and XI he finally returned to Bilbilis in 98. A Spanish lady, Marcella, gave him an estate, and there he ended his days, his last volume, Book XII, being mostly written in Spain, and published late in A.D. IOI. The date of his death can be approximately fixed by a letter of Pliny the younger, written 104, which is so characteristic of that very superior person that it is worth quoting in full: "I was very grieved," Pliny writes to his friend, Cornelius Priscus, " to hear of Martial's death. He was a talented fellow, of shrewd and vigorous understanding, his writings well seasoned with wit and sarcasm, and yet good-humoured withal. I did him the compliment of providing his travelling money when he left Rome: that I owed both to our friendship and to some trifles of verse which he wrote about me. It was an ancient custom to honour and reward those writers who sang the praises of individuals or states; but in our times this, like many other excellent habits, has gone completely out of use. Since we have ceased to do praiseworthy deeds, we think that praise itself is silly. You ask what are the verses for which I thus repaid him. I would refer you to his book, but as a matter of fact I remember some of them: if you like these, you may look up the others later. He is addressing his Muse and tells her to seek my house on the Esquiline, and to knock respectfully. 'But do not with strong liquor flown Knock at a time that's not your own. His days to study he must give Composing speeches, that shall live With Tully's best, to please the ears And win a verdict from the Peers. More safe 'twill be to go a-calling If lamps are lit and night is falling. That is your hour, when reigns the rose, When brows are wet, and Bacchus flows; For when the Wine God wildly rages Stern Catos well may read my pages.' "As he wrote thus about me was I not right then to speed him on his way, and am I not right now to mourn for a true friend's death? He gave me what he could; he would have given more if he had been able. And yet what greater gift can a man receive than glory and praise and eternity of fame? You may say that Martial's verses will not gain eternity: perhaps they will not; but he wrote them with the supposition that they would."
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 369
More blond muscle Amazon - galloping topless - mentule from the rear
Martial: CIX ON A LITTLE DOG
" ... CATULLUS of a sparrow sung: But Issa's neater. A kiss is sweet from ringdove's tongue: But Issa's sweeter. She's nicer than the nicest girl, She's dearer than the dearest pearl; No pet can beat her. Whene'er she whines, you'd think that she Was talking sadly. Sometimes she cries, sometimes in glee She barks out gladly. And when she needs herself to ease, She lifts her paw and says-' Sir, please, I want to badly.' ... "
Pott & Wright's : Martial, : the twelve books of Epigrams
- " when she needs herself to ease" was probably the "weighty remedy" or a female Mentule in a penis caged male ass
Garden of Priapus - 370
More blond muscle Amazon - mounting topless - doggystyle
" ... If she is sleeping on your bed You do not hear her; Nor will she soil the blanket spread, You need not fear her. So modest is she, we can't find A suitor of the canine kind To let come near her. Lest death should take her from our eyes, A picture giving Her very self in shape and size Portrays her striving. Put dog and picture both together; You'll wonder which is paint, or whether They both are living ... "
Pott & Wright's : Martial, : the twelve books of Epigram
- Doggystyle Trojan style - ie with the Fibula and Mentule complicaton
Garden of Priapus - 371
Boss lady has a go - Trojan doggystyle - with topless blond muscle Amazon with a large black mentule restraining the dog on a red dogleash - and an even larger mentule on a large topless Amazon in the dogs mouth
- This scene won an erotic movie award
Martial: CXV TO PROCILLUS
" ... THERE'S a maid who pines for me,
Fairer than a swan is she, Naught can rival her.
Silver, lilies, privet, snow, All must yield their pride.
(Now your jealous thoughts, I know, Tend to suicide.)... "
Pott & Wright's : Martial, : the twelve books of Epigram
- Penis caged Trojan men like the men of Babylon were pursued by phallic women - Trojan men were the Dumuzi to their female and phallic Innana
Garden of Priapus - 372
More boss lady has a go - Trojan doggystyle - with topless blond muscle Amazon with a large black mentule restraining the dog
This happened to Alexander's armies when he invaded Babylon - Romans credited a Babylonian queen with the penis cage - and castrating young men for sexual pleasure
" ... [Queen of Babylon] Semiramis was generally viewed positively before the rise of Christianity, although negative portrayals did exist. During the Middle Ages, she was associated with promiscuity and lustfulness. One story claimed that she had an incestuous relationship with her son, justifying it by passing a law to legitimize parent-child marriages, and inventing the chastity belt to deter any romantic rivals before he eventually killed her. This was likely popularized in the 5th century by Orosius' Universal History (Seven Books of History Against the Pagans), which has been described as an "anti-pagan polemic." ... Wikipedia
***
"... She by whom my heart is swayed
(Still your angry fright:)
Is a black but comely maid Darker than the night.
Ant or cricket, pitch, or crow, These are not so black;
You'll consent to live, I know. Put that halter back! ... "
Pott & Wright's : Martial, : the twelve books of Epigram
Halter as in a horse restraint - The Roman woman put a symbolic halter on the Roman man at the wedding ceremony - And an actual halter - the Fibula - on her husbands penis
Garden of Priapus - 373
More boss lady has a go - Trojan doggystyle - with skull over fireplace
Shot Blocked. Used workaround.
That was a long and highly erotic unblocked series - I was in the flow!
Blockchain technology is trying to get past this issue of censorship - My guess is the problem is here to stay - It's really self censorship coming out of an obvious internal conflict
Martial: CIII TO SCAEVOLA
" ... 'WOULD heaven I were a millionaire,' you cried, Ere yet for knighthood you were qualified; ' Well would I lodge and sumptuously fare.' Then gaily laughed the Gods and heard your prayer. Yet is your raiment shabbier than before, Your shoes more patched and clouted than of yore, Ten wretched olives serve you for a feast, And out of these you save the half at least, Two meals from every dish you try to squeeze, And drink Veientan to its muddy lees, Two pence a day is all that you expend, One on cold pulse, one on your lady friend. Live decently henceforth, you cheating knave, Or else return to heaven the wealth it gave. ... "
Pott & Wright's : Martial, : the twelve books of Epigram
- That's the dick free world represented by the skull over the fireplace - my saying is "ingress but no egress" - what I call the money dragon ... or "moneypoverty"
- The snake or dragon does not just disappear because we will it to - it controls eros - "dick" - but it also controls capital and can have devastating consequences if left out there to do it's own thing
Garden of Priapus - 374
More boss lady has a go - Trojan doggystyle - over a with a bound or locked penis
Shot Blocked. Used workaround.
That's probably a scene out of the all female Roman Bona Dea festival. A few men were invited after drinking parties - but they had to come dressed as women and obviously penis caged - and true to life sexual re-enactments followed ...
Martial: CIV THE HARE AND THE LIONS
" ... THE spotted pard, although the yoke be slight, Doth bow his neck thereto; the tiger's might, For all his rage, is by a rod controlled, And the wild ass doth champ a curb of gold; The Libyan bear is guided by a bit, And monster bisons to the rein submit; A purple halter guides a mighty boar Vast as the brute in Calydon of yore; Obedient to a swarthy master's will Leviathan displays a dancer's skill! Who would not deem a miracle was here? Yet doth a marvel greater still appear. See how the lordly lions condescend On swift but timid hares their might to spend; They catch, set free, and gambol with the prey That safe within their gaping maw doth play. Freely the quarry passes to and fro Through fangs that seem to dread the puny foe; In sooth 'tis generous shame that doth restrain The might that late a lordly bull hath slain. Could human art have taught them pity? Nay, 'Tis Caesar's law of mercy these obey. ... "
Pott & Wright's : Martial, : the twelve books of Epigram
- Martial is probably talking about the penis cage or bronze Fibula - "Caesar's law of mercy" that compels mighty lions to submit to meek but swift hares
Garden of Priapus - 375
More boss lady has a go - Trojan doggystyle - over a with a bound or locked penis - climax!
Shot Blocked. Used workaround.
Martial: XXXV TO CORNELIUS
" ... You say my verses are not fit
So loose and frivolous their wit
For pedagogues to read in school;
Cornelius, you forget the rule
That little verses such as these,
Like wives and husbands, cannot please
Would you say 'Write me a wedding-song,
but pray Be grave as in a funeral dirge '?
At Flora's feast would any urge
That every light o' love should be Veiled with a matron's modesty?
These merry songs, to win success, Need just a touch of wantonness;
A dullard would Priapus be If made a priest of Cybele. ... "
Pott & Wright's : Martial, : the twelve books of Epigram
Garden of Priapus - 376
More blond muscle Amazon - roughly working a large black mentule from behind
Martial LXIX
“… TARENTUM worships Canius now,
Of old she worshipped Pan;
And thus the merry God doth bow
Before the merry man. … “
Pott & Wright's : Martial, : the twelve books of Epigram"
"Worshipped Pan" means she became Pan - with Pan's massive phallus - the mentule !
" ... In ancient Greek religion and mythology, Pan ... is the god of the wild, shepherds and flocks, nature of mountain wilds, rustic music and impromptus, and companion of the nymphs. He has the hindquarters, legs, and horns of a goat, in the same manner as a faun and a satyr. With his homeland in rustic Arcadia, he is also recognized as the god of fields, groves, wooded glens and often affiliated with sex; because of this, Pan is connected to fertility and the season of spring. The word panic ultimately derives from the god's name.
In Roman religion and myth, Pan's counterpart was Faunus, a nature god who was the father of Bona Dea, sometimes identified as Fauna; he was also closely associated with Sylvanus, due to their similar relationships with woodlands. ... " Wikipedia
" ... In Roman religion and myth, Pan's counterpart was Faunus, a nature god who was the father of Bona Dea ..."
- That's a woman's religion! The Roman phallus was locked up but not extinguished - it became the property of women!
Garden of Priapus - 377
"... Go, little book, to greet my friend for me,
Do reverence in Proculus' bright halls;
And if thou ask the way, I'll tell it thee
Pass Castor's shrine and Vesta's ancient walls,
That guard the Virgin Goddess' sacred home;
And thence a reverent temple thou shalt see
Fair with the statues of the Lord of Rome.
Near is the vast Colossus decked with rays
Wherewith the Rhodian marvel may not vie;
Yet hasten on and tarry not to gaze,
And pass the shrine of gay Lyaeus by:
Hard by the fane of Cybele, aglow
With Corybants, in colours all ablaze
Stands the fair house and lofty portico.
Go near thereto,'tis never barred with pride,
But Phoebus and the muse it holdeth dear;
To these its door is ever opened wide.
But, if 'tis asked why Martial is not here,
Say ' He doth weave thy praises into song
And may not spare an hour to aught beside,
For, had he come, his verse had suffered wrong.... "
Pott & Wright's : Martial, : the twelve books of Epigram"
- The eternal flame of "Virgin Goddess" Vesta was the fire of locked phallus of the Roman male - Greece and Egypt and Babylon probably had a similar eternal flame
- The Greek version was probably the goddess Artemis covered in human balls ...
Garden of Priapus - 378
More from the award winning movie: tall and topless Amazon working a large mentule missionary style...
“ … CHILDREN he wants, but fears the marriage bond;
Yet his dislikes and fancies correspond;
For kindly handmaids set the matter right;
The fields and mansions of the worthy knight
Are well supplied with slavelings knightlings rather;
To each of whom he is a proper father. … “
Pott & Wright's : Martial, : the twelve books of Epigram"
The Roman marriage bond was more severe than is presently assumed - through the Fibula or penis cage the husband submitted to his wife like a horse submits to its rider! And Augustus made it illegal not to marry ...
- That's the bond with the "jinn" - The penis cage is a literal link to the fire-kingdom of the Roman "genius" - who was usually a nude winged goddess with a penis - Moslems call this the fiery realm of the "jinn"
- Early Islam was the heir of the Roman empire - Christians do not have access to the "jinn"
Garden of Priapus - 379
Nude Genius of Emperor Domitianus, with the aegis and a cornucopia. circa 199 AD ( Genius of Emperor Domitian 81-96 AD )
Marble, Palazzo dei Conservatori, first floor, hall of the Horti Lamiani - From the area near the Via Labicana, Esquiline, 1882
- That's a woman with a penis! The physical correspondent of that was the Augusta
The whole Roman empire from 100AD to 200AD was sexually sizzling - Roman sculpture during thie period was openly female phallus focused!
Garden of Priapus - 380
Raw boss lady scene - with a large black mentule and the penis cage.
(Nov 11, 2011) That's a secret doorway to the sleep world ... The "jinn" were demanding something tonight - I felt an intense and heavy drowsiness - which magically vanished when I went to work ...
- To the Christian world, the fiery world of the "jinn" is literally hell ! That's why the west forgot about them long, long ago ... Romans and Greeks called them their "Genius" - early Moslems and Jews - "jinn" - King Solomon was guided by the "jinn"
***
" ... TO QUINTILIAN GUIDE of our wayward youth,
Is Rome's delight and boast, if I am wrong
In making haste to live whilst poor and young,
Forgive me; others dally all too long
These gather gold beyond their fathers' dreams,
Ancestral busts their crowded halls might fill
To me my smoke-stained cot more pleasant seems,
The earth's wild verdure and the running rill,
A comely slave, a kind but simple wife,
Nights of soft sleep and days unmarred of strife. ... "
Pott & Wright's : Martial, : the twelve books of Epigram
- A comely slave! Probably like Socrates Martial had a Tribade to service him from the rear -
That's why the Roman and Greek "Genius" was a winged woman with a penis - that's truth being telegraphed over 2000 years - and the cause was the Fibula or bronze penis cage
- That's also why the "jinn" are associated with fire ... Eros is the fire ...
Garden of Priapus - 381
Boss lady over a penis-bound black ass - more rare inter-racial erotica!
***
- Through his muse or "jinn" Martial was allowed to live wifeless and granted state support for 3 children.
Roman men had to marry - or had the assume the halter and penis cage under their wife
- I suppose Martial as a poet was haltered like a horse by his "Genius" - and it's true !
Martial: XCI TO THE EMPEROR TITUS:
" ... A PETITION THOU glory of the world, our destinies,
Our very faith in heaven, are stayed on thee.
Should verse of mine find favour in thine eyes,
Though often writ in haste, 'twill plead for me:
Grant me a father's right; though fate's decree
Deny me fatherhood, that wrong redress;
If I have failed, may this my comfort be,
And this the generous guerdon of success.
XCII THE PETITION GRANTED
" ... Now with the rights of children three
Caesar rewards my Muse and me,
And mateless I'll remain.
The boon that one alone can give
By his divine prerogative
Must not be made in vain. ... "
Pott & Wright's : Martial, : the twelve books of Epigram
Garden of Priapus - 382
More boss lady over a rare penis-bound black ass
" ... 'WHERE'S number ONE,' you say, 'if this book's TWO?
' My first is shy, so what am I to do?
But if in this the First you'd rather see,
Take one away, and then it ONE will be. ... "
Pott & Wright's : Martial, : the twelve books of Epigram
- Probably an inside joke about female on male ass sex. Number one - the penis, was shy for Greeks and Romans. For the Roman man, number one was the ass !
Garden of Priapus - 383
More boss lady over a rare penis-bound black ass - Trojan doggy style
- That's probably the Greek "Lioness on the Cheese Grater" position mentioned above in the introduction to the "Lysistrata" - In the "Lysistrata" Greek sex was clearly the domain of sexually aggressive women
***
" ... IN THE COUNTRY OF THE BLIND
'TIS one-eyed Thais sets his love aglow;
She is half-blind - and he entirely so. ... "
Pott & Wright's : Martial, : the twelve books of Epigrams
- That's the "Jinn" to me - my "inner eye"
- Maybe Martial is speaking of the mystical "eye of Osiris" that is the promised fruit of the Egyptian Djed pillar ... That requires handing over the phallus for long periods though ...
Garden of Priapus - 384
Closing scene - More boss lady over a rare penis-bound black ass - Trojan doggy style
She seems to be having fun! - Still not sure how the eight inch Greek leather dildo that was standard for Greek women gave pleasure - but this seems to have been one of the ways
- There's a fire chakra in the male ass if we are to believe the Hindu's ... And it's true - I've experienced it from a "jinn" and its much stronger erotically than the phallus "number one"
***
Martial: LI WOMEN'S TRICKS
“ … PHYLLIS, YOU rob me every day,
It is my foolish love that lets you,
The cunning, too, that you display,
Wherein your lying maid abets you
She hints of ring or mirror lost,
Of scent all gone, or missing jewel,
Or smuggled silk at trifling cost,
To miss so rare a chance were cruel!
You need a cask of wine-the best
To help some witch's charm (or gullet?),
Or else an unexpected guest
Has come and you want pike or mullet.
I pray you, Phyllis, show some small
Regard for truth, and frankly use me,
Remembering, if I give my all,
Whate'er I ask you can't refuse me. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
- She "robbed him" every day - Martial was a rich matrons "Spintria" or male ass ! He wrote elsewhere that he could take four mentules a night ...
Garden of Priapus - 385
Bonus boss lady over a rare penis-bound black ass - Trojan doggy style - Bonus since there are so few of these black male /white female scenes ...
***
Roman inter-racial love - A "painted" or tribal Briton maiden marries a noble Roman lord:
Martial: LIII ON CLAUDIA RUFINA
" ... THOUGH from the painted Britons Claudia came,
Her noble soul befits the Roman race,
Her kinship dames of Italy might claim,
Greeks laud her beauty; and by heaven's grace
Offspring she hath; so ere her lovely face
Hath lost its youth, they too shall wed, and she
Loving her lord, in him shall ever place
Her trust, rejoicing in her children three. ... "
Pott & Wright's : Martial, : the twelve books of Epigrams
- That's funny! Tribal Britons ...
(Nov 12, 2021) Most Roman slaves were probably Britons - a captive and savage colony - The darker southern nations were poor hunting grounds for slaves as they were settled and ancient - Egypt, Nubia, Libya. And most eastern nations were already much richer that Rome...
Buying a Greek slave was a luxury purchase whereas buying a Briton was probably very affordable - like modern day Africans warring tribes were a good source for free manpower
It's like the history books have been wiped clean
-Pott & Wright's : Martial was published in the 1930's at the height of the British Empire - The introduction makes an explicit comparison of Rome and the British empire - so I am surprised that this epigram was translated at all - They chose to leave all the Mentule epigrams in Latin ...
Garden of Priapus - 386
More Raw boss lady scene - with a large black mentule and the penis cage.
- That was probably a popular feature of "painted" Britons for Roman men - raw sexual power ...
I'm out here on my own - Wikipedia says it was considered highly offensive for Roman men to be sexually penetrated - But the dream images and texts like the Priapea, Juvenal, Martial, the "Satyricon" and the "Lysistrata" all tell another story ...
Roman and Greek women, not men, were the sexual aggressors - or as Plato wrote on Erastes / Eromenos - Women were Erastes or tops and men were Eromenos or bottoms - and the reason was the caged penis or Fibula
***
Martial LXII
“ … BOUGHT PLEASURES
SHE never gives herself for love?
No doubt.
She has to buy her loves or do without! … “
Pott & Wright's : Martial, : the twelve books of Epigrams
- Roman women were Erastes - or sexual tops
Garden of Priapus - 387
I accidentally censored myself! Will repost
More Raw boss lady scene - with a large black mentule and the penis cage and a cigarette
Martial: LXXVI TO BASSUS
“ … A MAID you scorn, a crone for mistress have,
And court old dames with one foot in the grave.
Yours must indeed an amorous frenzy be.
Hecuba you love, you hate Andromache. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Roman female lust continued into old age - The mentule is mentioned attached to ancient crones in the Priapea
" .... Hecuba was a queen in Greek mythology, the wife of King Priam of Troy during the Trojan War . She had 19 children, who included major characters of Homer's Iliad such as the warriors Hector and Paris, as well as the prophetess Cassandra. ...." Wikipedia
Garden of Priapus - 388
I accidentally censored myself! Will repost
- Nude Greek maiden with a basket of large dildos c 490 BC
" ... A belly amphora painting by the Flying Angel Painter, now in the Petit Palais, Paris, depicting a woman holding a "phallos-bird" and uncovering a jar or basket of phalli ... " Wikipedia
- I was saying that the inner dream images are that the classic eight inch Greek dildo was not large enough for most women. In the Priapea the standard size was twelve inches - The rectum does not really have a size limit ...
Those could be "bread dildos":
"The bread dildo is a dildo prepared using bread, allegedly made in the Greco-Roman era around 2,000 years ago. ... The Ancient Greek term kollix refers to bread, olisbos refers to a dildo, and the term olisbokollix is found as a hapax legomenon in the Ancient Greek lexicon of Hesychius "written in the fifth century A.D." ... " Wikipedia
- The "phallos-bird" is probably a Fascinum - but also looks like a strap-on Dildo
The bread dildo also existed in a Babylonian context
" ... The Babylonian Talmud offers another example where bread is used as a means to cause ejaculation.
Here the bread is used for medicinal purposes. In the text, Abba ben Joseph bar Hama, often referred to as "Rava" in the Talmud, asks Rav Yosef bar Hiyya a question about what to do if a man's urinary meatus, also known as the external urethral orifice, is obstructed.
Rav Yosef suggests the following remedy: "We bring warm barley bread and place it upon his anus, and owing to the heat he emits semen, and we observe what happens and see whether or not the perforation remains closed." ... " Wikipedia
Garden of Priapus - 389
A more refined boss lady scene - with a large black mentule and the penis cage.
The mentule relieved the pain of an aroused but caged phallus by causing ejaculation - but it also activated the "third eye" through the anima - which is an internal psychic structure that is the same in all men..
For women, I see raw lust ! In Rome women paid men to have sex with them ... I think that was caused by the penis cage - Like taking away food and water makes you hungry and thirsty ...
***
Another way to relieve the pain of the Fibula was to join the priests of Cybele:
Martial : XCI THE PRIESTS OF CYBELE
A SOLDIER was coming back home to Ravenna
With Achillas, a pretty young runaway, when a
Band of effeminate priests came along
And the soldier joined up with the castrated throng.
The priests asked the boy where in bed the pair lay;
For they thought that on him a foul trick they would play.
But he saw their intention and cunningly lied'
My place,' he declared, ' is the outermost side.'
After supper the priests, when the two were asleep,
Took a knife and in silence towards them did creep,
And proceeded the outermost partner to geld
While the boy his safe place on the inner side held.
We have seen how a stag saved the maiden of old:
But here for a stag we a phallus behold. …”
Pott & Wright's : Martial, : the twelve books of Epigrams
The priests of Cybele could still have sex - they were a risk free way for amorous phallic Roman matrons to sate their lusts:
" ... Such an act as neither the quivered Semiramis perpetrated in the Assyrian realms, or Cleopatra flying dejected in her Actian galley. Among this crew there is neither decency of language, nor respect for the proprieties of the table. Here is the foul license that Cybele enjoins, the lisping speech, the aged priest with hoary hair, like one possessed, a prodigy of boundless appetite, open to hire. Yet why do they delay? since long ago they ought after the Phrygian custom to have removed with their knives the superfluous flesh. ... " Juvenal, Satire II
Garden of Priapus - 390
More blond muscle Amazon - enjoying a large black mentule from the rear.
From Juvenal 2 above we get the suggestion that the male penis was vestigial in Asia Minor, Egypt and Babylon. And he's probably right - the male anal sex zone was more important in these lands - and the Amazon mentule
- In this Epigram Martial condemns an aged Roman crone who still chases after young men after 200 marriages! The Mentule lust did not diminish with age for Roman women
Martial: XCIII TO VETUSTILLA
OF consuls you have seen quite fifteen score,
Of hairs you've three, of teeth you've only four,
Grasshopper's breast, ant's legs and colour pale,
Forehead more wrinkled than a woman's veil.
Your breasts hang loose as spiders' webs, the while
Your mouth gapes open like a crocodile.
Ravenna's frogs and gnats may be no joke
But they are more agreeable than your croak.
An owl in daylight can see just as well,
A he-goat has a more attractive smell.
Your back should to a skinny duck belong,
Your front a Cynic even finds too strong.
The bathman has to put his lantern out
Ere you can join the drabs who roam about
The tombs at night in search of some stray lover.
For you in August winter's still not over,
And even fever cannot now suffice
To warm your limbs and melt your ancient ice.
But yet you yearn for marriage, I am told,
After two hundred trials and are bold
Enough to think a man will feel desire
For your cold ashes and your burnt-out fire.
Bid such a one the solid rock to hoe;
For how could you your wifely duties do,
When you as 'grandmother' are now addressed?
Nay, if you want your shaking limbs caressed,
Go, get a bedstead from the realms beneath
And let your bridegroom be the Lord of Death,
While body-burners tend the new-made bride
And with their torches warm your wrinkled side.
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 391
Another blond muscle Amazon - enjoying a large black mentule from the rear.
***
In this epigram Martial fails to convince a woman to sodomize him in the baths
Martial : LI TO GALLA
“ … WHENE'ER I praise your legs and arms,
Your eyes and rosy cheeks admire,
You whisper low-' My hidden charms
A deeper wonder will inspire.'
And yet whenever I suggest
A bath together, you say no.
Perhaps you fear that when undressed
Without my clothes I shall not do. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Martial, like Marc Anthony was a Spintria or male ass for hire …
Although modern readings of this epigram assume gay sex - In Ancient Rome the Fibula meant the active sex partner was usually female
Garden of Priapus - 392
Closing blond muscle Amazon - enjoying a large black mentule from the rear.
In this epigram, Martial says the Roman wife and her mentule did as she pleased sexually
Martial: XXVI TO CANDIDUS
“… THE harvest of your vast estate
And all the hoarded wealth you own,
Your cup of gold and priceless plate
Are all reserved for you alone.
Your Massic and Opimian rare
For others are too exquisite,
And no man is allowed to share
The products of your learned wit.
These things are yours, I don't dispute
So plain a fact: upon my life
Your ownership is absolute
In all you have-except your wife. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 393
Another blond muscle Amazon - enjoying a large black mentule from the rear - balls on hand.
You don't need to geld those - America does that automatically - mainly through projection onto the Negro...
Life is probably more peaceful without the intrusions of the Freudian "Id" - smoother and more orderly. That's one of the lessons from the ancient Roman Fibula ...
Nature has its own version of that smooth and orderly peace - but its not easy to get there - the Greek "hieros gamos" or mystical marriage
***
Martial: L SPLENDID ISOLATION
“ … You own a spacious bath that none may share,
And groves of bay and plane and towering pine,
A hundred-pillared portico, where shine
Rich onyx pavements with their dusky glare,
Drives where the clattering hoofs resound, and where
The plashing streams and fountains leap in foam,
But not a chamber for a guest is there
O gorgeous palace!
Splendid lack of home … “
Pott & Wright's : Martial, : the twelve books of Epigrams
- That's a trend now and 2000 years ago - Freud's "Id" is mostly a ghetto dweller - that's where the "pleasure principle " lives!
" ... The functional importance of the ego is manifested in the fact that, normally, control over the approaches to motility devolves upon it. Thus, in its relation to the id, [the ego] is like a man on horseback, who has to hold in check the superior strength of the horse; with this difference, that the rider tries to do so with his own strength, while the ego uses borrowed forces. The analogy may be carried a little further. Often, a rider, if he is not to be parted from his horse, is obliged to guide [the horse] where it wants to go; so, in the same way, the ego is in the habit of transforming the id's will into action, as if it were its own. ... " Sigmund Freud
***
I prefer my term "dragon" to Freud's "Id" - Dragon is self-activating - well known everywhere ...
Also Freud is wrong about the lack of mind in the Id - he sees it as pure instinct and all darkness - dark mud ...
The American Indians knew that's where the inner sun lives! That black mud is potentially a life giving inner sun! -"Raven steals the sun" in the American northwest and the sun/moon twins in the Mayan "Popol Vuh" - but first you have to get past the Xibalbans - or Death Lords
***
" ... The Id is the instinctual component of personality that is present at birth, and is the source of bodily needs and wants, emotional impulses and desires, especially aggression and the libido (sex drive). The id acts according to the pleasure principle — the psychic force oriented to immediate gratification of impulse and desire — defined by the avoidance of pain. Freud said that the Id is unconscious, by definition:
It is the dark, inaccessible part of our personality, what little we know of it we have learned from our study of the dreamwork, and, of course, the construction of neurotic symptoms and most of that is of a negative character, and can be described only as a contrast to the ego. We approach the id with analogies: we call it a chaos, a cauldron full of seething excitations. . . . It is filled with energy reaching it from the instincts, but it has no organization, produces no collective will, but only a striving to bring about the satisfaction of the instinctual needs subject to the observance of the pleasure principle.
contrary impulses exist side by side, without cancelling each other. . . . There is nothing in the id that could be compared with negation . . . nothing in the id which corresponds to the idea of time.
Developmentally, the id precedes the ego; the psychic apparatus begins, at birth, as an undifferentiated id, part of which then develops into a structured ego. While "id" is in search of pleasure, "ego" emphasizes the principle of reality. Thus the id:
contains everything that is inherited, that is present at birth, is laid down in the constitution — above all, therefore, the instincts, which originate from the somatic organization, and which find a first psychical expression here (in the id) in forms unknown to us.
The mind of a newborn child is regarded as completely "id-ridden", in the sense that it is a mass of instinctive drives and impulses, and needs immediate satisfaction. The "id" moves on to what organism needs. Example is reduction of tension which is experienced.
The id "knows no judgements of value: no good and evil, no morality. ...Instinctual cathexes seeking discharge—that, in our view, is all there is in the id." It is regarded as "the great reservoir of libido", the instinctive drive to create—the life instincts that are crucial to pleasurable survival. Alongside the life instincts came the death instincts—the death drive which Freud articulated relatively late in his career in "the hypothesis of a death instinct, the task of which is to lead organic life back into the inanimate state." For Freud, "the death instinct would thus seem to express itself—though probably only in part—as an instinct of destruction directed against the external world and other organisms" through aggression. Freud considered that "the id, the whole person...originally includes all the instinctual impulses...the destructive instinct as well", as eros or the life instincts. .... " Wikipedia
Garden of Priapus - 394
Another blond muscle Amazon - enjoying a large black mentule from the rear - Trojan doggy style
The Greek "Hieros Gamos" almost certainly derives from the Sumerian Dumuzi/Innana or Cretan Adonis/Aphrodite mating ...
With the star participant being the mentule or female phallus ... and of course the caged penis ... A radical mirroring of male female energies - And that does not have to be a physical pairing - the "Jinn" can do that for you
***
Martrial: LXVIII: A WARNING TO HIS SPANISH FRIENDS
“ … I FLED from Rome and early calls,
So, Spanish friends, I pray you,
Be wise and seek the lordly halls
Of those who can repay you.
I hate the courts, and legal strife
My lazy mind refuses,
For I am getting on in life
And love to serve the Muses;
Unbroken sleep I love; the stir
And din of Rome destroy it;
But I am going back to her
If here I can't enjoy it. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 395
Boss lady bringing a caged penis to orgasm - Seems incredible to me - but it happened on camera! That's the sex that the bearded Spartans were demanding in the "Lysistrata"
We go around the city doubled up,
like men who light the lamps.
won’t let us touch their pussies, not until
we’ve made a peace with all of Greece."
- No need for walking doubled up if the penis was free to expand - There was also a lot of doubling up in Akhenaten's days too - Egyptian women from Queen Akhenaten on down were walking around naked ... And only the bald men are painted bent over double
- That was the 18th dynasty era of the Minoan bull jumpers - who are really women with large mentules - Crete was the source of the Adonis/Aphrodite myth - with the phallus on Aphrodite not on Adonis ...
- The Cretan Labrys or double headed axe is also the symbol of the Yoruba/Brazilian deity Shago - who to me is a phallic Amazon - not a man
***
Amazon brothels and the Scantinian laws: Martial praisies Emperor Domitian for reviving the Scantinian laws that forbade the gelding of young boys for passive sex in brothels
From reading Martial that cutting was for passive male sex with phallic women - although the assumed meaning is homosexual sex. The universal Fibula or penis cage makes it more likely that the active sexual partner was a sexually ravenous woman like Augusta Messalina who was accused by Juvenal of cutting attractive young boys for sex .
However, in Satire VI Juvenal also notes in the practice of gelding young slaves by Roman matrons to prevent pregnancy remained legal.
- The male Roman penis was a vestigial organ - it was seen as draining away vitality - as opposed to the powerful male ass sex organ which continued to operate even after gelding ...
Martial: ON DOMITIAN'S REVIVAL OF THE
"THEE, O world-father who with conquering sword
The Rhine hast humbled, O most modest lord,
The cities thank for people: in thy time
To bring forth children is at last no crime.
No boy, polluted by a pander's art,
Mourns for his manhood now, no mother's heart
Is wrung by grief when to her child she shows
The pittance which the haughty pimp allows.
The shame our marriage-beds had lost, by thee
Even in brothels we begin to see."
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 396
More boss lady bringing a caged penis to orgasm
Emperor Domitian who revived the Scantinian Laws prohibiting boys from being sexually cut was accused of being a sexual passive as a youth.
This is assumed to be homosexual and maybe it was. But his marble phallic genius - an Amazon mentule (plate 379) - displayed above gives us the true story!
My point is due to the Fibula, it was more probably passive sex with Roman Matrons in the ancient style going back to the Etruscans. ie It was the wife of the offending male and penis caged party who had the actual illegal sex ....
" ... Domitian, we are told, acted against knights and senators guilty of contravening the lex Scantinia de venere nefanda, which proscribed penetrative intercourse with Roman pueri. This is perhaps the most oblique of the charges levelled at Domitian investigated here. The assertion is only intelligible if one considers the implications of Dom. 1, 1, where we are told that Domitian, no longer a puer and thus liable for censure if he did not control the sexual use of his body, allowed himself to be penetrated by his future successor Nerva, in addition to the senator Clodius Pollio. The inference to be drawn, especially in light of accompanying references to his family’s poverty, is that this activity was undertaken for gain. Domitian had therefore prostituted himself. Dom. 1, 1 sets the tone for much of the Vita – Domitian might outwardly appear as a moral conservative, but his private practices cannot bear close scrutiny. One might well adduce the contemporary verse of Juvenal (2, 19-21) on this point, written after Domitian’s death, where he pours scorn on those “who attack such conduct [i.e., passive sexual activity] in the words of Hercules and who swing their bottoms after talking about virtue” (qui talia verbis | Herculis invadunt et de virtute locuti | clunem agitant). At the locus in question, Suetonius alleges that Domitian condemned those who had perhaps performed much the same sin as he had, at least if the law condemned both parties; more so in the case that the penetrated was not a puer or ingenuus. As far as one can tell, Domitian would have been already around seventeen, and thus no longer a puer, when the incidents allegedly took place. According to Richlin, “it seems at least possible that the lex Scantinia allowed scope for the prosecution of an ingenuus, of whatever age, who allowed himself to be used, gratis, as a pathic”. It has also been argued that the law condemned stuprum in general regardless of the gender of the offenders and that it punished the perpetrators of sexual offence, in addition to those who had allowed themselves to be exploited sexually. ... "
The Sexual Hypocrisy of Domitian by Michael Charles and Eva Anagnostou-Laoutides (2010)
***
Martial praises Domitian for banning pedophilia - Again , my guess is the offending parties were Roman Matrons, not men ...
ON DOMITIAN'S LAW PROTECTING CHILDREN
" ... As though, O shame, it did not him suffice
To prostitute our youths to venal vice,
The pander seized our cradles for his prey
And forced young babes to earn him shameful pay,
Till Rome's great father wrathful at the sight
Saved the poor children from their monstrous plight;
E'en as to youths he lately gave his aid
Lest they by cruel lust be sterile made.
Boys, youths, and elders loved thee, Sire, before:
Now infants too thy majesty adore. ... "
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 397
Ginger has a go in the rear of a penis caged slave - with boss lady looking on
The Roman lex Scantinia de venere nefanda proscribed penetrative intercourse with Roman pueri - that being no anal sex with boys under 17.
However, this probably did not apply to slaves. And there are many examples - like the Priapea where there was a clear preference for young unbearded men as the passive sexual partners of Roman matrons. The epigrams of Martial make that pretty clear ... Roman women found the soft adolescent male ass to be highly erotic
I think that was a rite of passage for all Roman and Greek men - and it probably originated in Minoan Crete - the athletic phallic female bull-jumpers probably used those large mentules to break in penis caged Minoan boys into adulthood - Adonis and his phallic Aphrodite was the archetype - the "hieros gamos" :
"The Greeks considered Adonis's cult to be of Near Eastern origin. Adonis's name comes from a Canaanite word meaning "lord" and most modern scholars consider the story of Aphrodite and Adonis to be derived from the earlier Mesopotamian myth of Inanna (Ishtar) and Dumuzid (Tammuz). ... " Wikipedia
" ... Adonis was the mortal lover of the goddess Aphrodite in Greek mythology. In Ovid's first-century AD telling of the myth, he was conceived after Aphrodite cursed his mother Myrrha to lust after her own father, King Cinyras of Cyprus. Myrrha had sex with her father in complete darkness for nine nights, but he discovered her identity and chased her with a sword. The gods transformed her into a myrrh tree and, in the form of a tree, she gave birth to Adonis. Aphrodite found the infant and gave him to be raised by Persephone, the queen of the Underworld. Adonis grew into an astonishingly handsome young man, causing Aphrodite and Persephone to feud over him, with Zeus eventually decreeing that Adonis would spend one third of the year in the Underworld with Persephone, one third of the year with Aphrodite, and the final third of the year with whomever he chose. Adonis chose to spend his final third of the year with Aphrodite.
One day, Adonis was gored by a wild boar during a hunting trip and died in Aphrodite's arms as she wept. His blood mingled with her tears and became the anemone flower. Aphrodite declared the Adonia festival commemorating his tragic death, which was celebrated by women every year in midsummer. During this festival, Greek women would plant "gardens of Adonis", small pots containing fast-growing plants, which they would set on top of their houses in the hot sun. The plants would sprout, but soon wither and die. Then the women would mourn the death of Adonis, tearing their clothes and beating their breasts in a public display of grief.
The Greeks considered Adonis's cult to be of Near Eastern origin. Adonis's name comes from a Canaanite word meaning "lord" and most modern scholars consider the story of Aphrodite and Adonis to be derived from the earlier Mesopotamian myth of Inanna (Ishtar) and Dumuzid (Tammuz). ... " Wikipedia
***
The King of Cyprus was being sodomized by his athletic Amazon daughter Myrrha!
"Aphrodite cursed his mother Myrrha to lust after her own father, King Cinyras of Cyprus. Myrrha had sex with her father in complete darkness for nine nights"
That's Caananite sex and Sumerian sex too and Egyptian as well - the fathers submitted to their daughters at all levels after their Amazon wives passed away !
Kinky Caanan - Anat over her brother Baal - but also Anat over her father El - and Asherah over her son Baal - and so on - the Babylonian penis was clearly in the cage!
***
" ... THOUGH abundant wealth you own
Such a treasure few have known
Yet you sit and brood alone
Like the dragon coiled of old
Round the Colchian fleece of gold,
On your 'son's ' extravagance,
You may cozen fools perchance,
You are right to say your ' son,'
For your life had scarce begun
Ere your soul begot you one,
Pott & Wright's : Martial, : the twelve books of Epigrams
That's what happens once the phallus is beaten into submission ... The dragon is going to turn many a grand dame into a crazy bag lady - "Adonis is dead!"
- To prevent that the Roman's had the Vestal's guarding the eternal flame as well a large ever-erect phallus - the Fascinum - which was ever-present in all Roman homes and baths and public places - Rome was submissive to the erect female phallus of Vesta at all levels!
Garden of Priapus - 398
Blondie has a go on the rear of a penis caged slave - as ginger and boss lady look on ...
Martial: LXXIX TO ATTICILLA
“ … WHAT YOU ask for I always have given-and more;
Yet you still keep on asking, the same as before.
If a man does not know when the word should be ' No,'
It means there's no length to which he will not go. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
- Martial retired to one of these in Spain - she gave him a villa in exchange - for ? His ass!
That's how Rome disappeared - the inner image is a "vanishing" once the eros rises above a certain threshold - I saw that image after posting a white Brazilian "bumbum" image on page 134 - the dream made a point of contrasting that with the current white American model
- Still there but parallel worlds - Not that "occult" - most dark skinned immigrants in the US are defacto invisible ...
Garden of Priapus - 399
More boss lady from the rear of a penis caged slave ...
Martial: Book XII:21 Marcella
“ … Marcella, who’d think you hailed from frozen Salo,
that you were born in those haunts of mine?
So rare, so sweet: your flavour. The Palatine,
hearing you once, would name you for its own;
no one born in Subura’s midst, no daughter
of the tall Capitoline Hill could rival you;
nor will a glory of foreign birth, soon show
more worthy of becoming a Roman bride.
You tell me to quell my longing for the City:
you, of yourself, create a Rome for me. … “
Translated by A. S. Kline (2006)
- Thats the Spanish/Roman matron that Martial retired to
"No one born in Subura’s midst" is a brothel reference -
" ... Julius Caesar lived in a family home (domus) in the Suburra until, in 63 BC, he was elected pontifex maximus at the age of 37, as the Suburra had grown up around the property many years before his birth. The poet Martial also lived there. ... " Wikipedia
Sulla and Pompey also had brothel pasts - Large fortunes were produced there.
" ... Sulla, the son of Lucius Cornelius Sulla and the grandson of Publius Cornelius Sulla, was born into a branch of the patrician gens Cornelia, but his family had fallen to an impoverished condition at the time of his birth. The reason behind this was because an ancestor, Publius Cornelius Rufinius, was banished from the Senate after having been caught possessing more than 10 pounds of silver plate.As a result of this, Sulla's branch of the gens lost public standing and never retained the position of consul or dictator until Sulla came. A story says that when he was a baby, his nurse was carrying him around the streets, until a strange woman walked up to her and said, "Puer tibi et reipublicae tuae felix." This can be translated as, "The boy will be a source of luck to you and your state." Lacking ready money, Sulla spent his youth among Rome’s comedians, actors, lute players, and dancers. During these times on the stage, after initially singing, he started writing plays, Atellan farces, a kind of crude comedy. He retained an attachment to the debauched nature of his youth until the end of his life; Plutarch mentions that during his last marriage – to Valeria – he still kept company with "actresses, musicians, and dancers, drinking with them on couches night and day."
Sulla almost certainly received a good education. Sallust declares him well-read and intelligent, and he was fluent in Greek, which was a sign of education in Rome. The means by which Sulla attained the fortune, which later would enable him to ascend the ladder of Roman politics, the cursus honorum, are not clear, although Plutarch refers to two inheritances - one from his stepmother (who loved him dearly, as if he were her own son) and the other from Nicopolis, a (possibly Greek) low-born woman who became rich. ... " Wikipedia
- That's just a trend! The Roman phallic bull matron and prostitute was the defacto ruler of Rome - she ruled through her sons and husbands - the She-wolf was the mother of Romulus and Remus
Garden of Priapus - 400
Ginger has another go over the penis caged slave ...
Martial: XXXI MARCELLA'S GIFT
“ … THE grove, the woven shade of arching vine,
The streams, the runnels in their conduit clear,
Fields, roses-Paestum's hardly vie with mine
The herbs that never know a winter drear,
The pond that teems with eels, the dovecote there,
All snowy-white, for whiter doves a shrine,
My lady gave when I returned to Spain
After long years;
Pheacia's realm divine
Nausicaa should offer me in vain:
'Tis in Marcella's I would choose to reign. …. “
Pott & Wright's : Martial, : the twelve books of Epigrams
- Martial was a "kept" man - a Spintira or ass for hire based in the Roman brothel district - until he retired to a Spanish estate
Garden of Priapus - 401
More boss lady - "horse riding" the penis bound slave - Ginger being serviced from the front.
- That's a very common bronze image from Pompeii - the nude Roman matron riding a winged phallus - The fascinum -
- My guess is the locked Roman penis - in its Fibula - meant the phallic energy was transferred to the female rider of the horse
***
- Martial was warming the loins of "idle " Romans as far away as icy Britain
Martial: Book XI:3
Now, a patron would be nice!
Not only idle Rome rejoices in my Muse,
my fragments don’t just fall on empty ears,
no, my book’s thumbed by rigid centurions
stuck to their Martial standards in Getic frost,
and they even say the Britons recite my verse.
What’s the good?
My purse would never know it.
And yet, what excellent pages I could scribble,
what battles my Pierian trumpet could blow,
if while re-incarnating Augustus here on earth,
the kind gods had sent Rome a Maecenas, too! … “
Translated by A. S. Kline (2006)
Garden of Priapus - 402
Muscle blond from behind Trojan doggy style
Marc Anthony, Domitian, Martial, Julius Caesar, Pompey, Sulla - just a small number of Romans with youthful links to the Roman brothel district - the Suburra - and in myth - the Trojan Priam and Nestor and Paris.
The list goes on if you dig a little - the anti-sex Cicero for example was sponsored from a young age by a rich and powerful aunt - and was always married to wealthy young women ...
Due to the Fibula or penis cage - all Roman men were Spintria - or anal sex partners in one form or another
***
Martial - Book XI:62 On the nail
“ … Lesbia swears she’s never been fucked for free.
True.
When she wants to be fucked, she has to pay. ... “
Translated by A. S. Kline (2006)
My guess is the Roman brothel district - Suburra - was more a female brothel than male - The Roman female libido was higher than the male -
The model was the ancient Sumerian Es-dam - or female brothel - the goddess Cybele was mythically once the owner of a Sumerian female brothel
- Rome was polyandrous - like Ostriches and other female phallus dominant big birds like Emus or Rheas - or dragons - the "feathered serpents" ...
Garden of Priapus - 403
More muscle blond from behind Trojan doggy style
- Martial was a night worker - his main occupation was nocturnal service in the Suburra - the "stews" - daytime was sleep time ...
That's also how he avoided violence from Roman husbands - Suburra prostitution was a taxed and state supported institution
Martial - LVII: THE NOISES OF ROME
“ … WHY do I seek my poor Nomentan home
And squalid hearth, my fields by drought oppressed?
Because I cannot find a place in Rome
Where men as poor as I can sleep or rest.
At early dawn the schoolmasters begin,
By nights the pastry-cooks no respite give,
Smiths make the daylight hideous with their din
Of clashing hammers. What a life to live!
Here is a money-changer ringing coins
Upon his dirty counter-lazy cheat
Next door the Spanish goldsmith's shop adjoins,
All day the glittering mallets thump and beat. …”
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 404
Canaan sex: Topless boss lady over a penis caged OG or "old guy"
- The youthful Anat over the elderly El - that was the pre-moses landscape in ancient Israel - That was life beyond the Hebraic "Asherah pole"
***
The Minoan Queen Pasiphae was stricken with lust for a bull by Poseidon - That scene was one of the early spectacles in the new Colosseum that Martial witnessed
- Rome being Troy - that phallus was female, not male ...
Martial - De Spectaculis: 6 On display
“ … Pasiphae really was mated to that Cretan bull:
believe it: we’ve seen it,
the old story’s true.
old antiquity needn’t pride itself so, Caesar:
whatever legend sings,
the arena offers you. … “
Translated by A. S. Kline (2006)
Garden of Priapus - 405
More Canaan sex: Topless boss lady over a penis caged OG or "old guy"
Life in ancient Suburra as seen by Martial - a sex worker…
Martial: BOOK TWELVE
“ … Bellona's frenzied minions howl and rant,
A bandaged sailor begs, a Jewish child,
Taught by his mother, whines his lying cant,
Blear-eyed match pedlars shout and drive me wild.
But who may count the noises of the Town
That murder sleep? Nay, you could count as soon
The clashing cymbal-strokes that try to drown
The Colchian incantation to the moon.
But, Sparsus, you can never know such ills,
Softly you lie and lapped in rustic peace,
Your lowest room is far above our hills,
Long ere they reach you noise and clamour cease.
A country house within the city bounds
Your labourers can live within the wall
With vineyards rich and drives and spacious grounds,
All these are yours and quiet sleep withal.
At will the glaring sunlight you exclude,
Rome throngs about my bed, I start from sleep
To tramping footsteps and to laughter rude,
Till, wearied, to my country cot I creep. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 406
More boss lady over a rare black ass ...
***
An old Roman woman buys a young slave to sate her "un-natural" lusts
- It's safe to assume the young slave had his balls removed before entering service ... Again there's that Roman image of women lusting after men for their rears only ...
Martial: TO GALLA
“… To buy a young minion you've spent all your gold,
And let your three children go hungry and cold,
While you force him on you his male vigour to prove,
Who are long past the age for legitimate love.
May you grow old together, and never another
Embrace you but he, you unnatural mother. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 407
Another boss lady over a rare black ass ...
“ …. Martial, On the Public Shows of Domitian (1897)
1. ON THE AMPHITHEATRE.
Let barbarian Memphis keep silence concerning the wonders of her pyramids, and let not Assyrian toil vaunt its Babylon.
Let not the effeminate Ionians claim praise for their temple of the Trivian goddess; and let the altar, bristling with horns, speak modestly of the name of Delos.
Their mausoleum too, hanging in empty air, let not the Carians with immoderate praise extol to the skies.
Every work of toil yields to Caesar's amphitheatre; fame shall tell of one work for all.
- There was an altar in Delos, said to have been constructed by Apollo of the horns of the stags slain by Diana, or "the Trivian goddess." …”
"Barbarian" Memphis (Egypt), "effeminate" Ionians (Greece), Assyrian toil - all had to bow down before the new Roman wonder - the Colosseum
All three were "effeminate" though - with Babylon being the epitome of the goddess and her female phallus ... Both Martial and Emperor Domitian were Spintria or male ass for hire in teir youth ...
Garden of Priapss - 408
Closing boss lady over rare black ass ...
- Rare why? That's strong energy - that's the dream image ... Or maybe that's why!
***
- Slaves in Rome were luxury goods - So like the black ass in America - they were jealously hoarded!
That's dumb though - eros does not grow when hoarded - it's not like capital - the western capitalist model of "scarcity and competition" does not work when applied to the natural world-
Or maybe I'm wrong - the reason we have national parks is to hoard natural energy ....
Martial: LXX TO TUCCA
“ … How can you endure to sell your poor boys;
Each cost you a thousand, these delicate toys.
Do not their caresses your stubborn heart move,
Their artless complaints, and the signs of their love.
If you want ready money, there's land you can sell,
Your house and your plate, cups and tables as well,
Old slaves of your father's-I'm sure they won't mind
Nothing matters as long as the boys stay behind.
It was reckless to buy them-that none will deny
But to sell them would recklessness greater imply. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 409
Boss lady over her husband - with a very large mentule ... The dream image is modern women are not satisfied with the standard eight inch ancient Greek dildo
- That's both the "jinn" and what the dream images say of regular women
- It's not really a preference - its more a measure of natural energy - the more energy the bigger the dildo .... It kind of makes its own decision
- Kind of like the wand in "Harry Potter" - The wand has a life of it's own
***
Mortal men must yield to the large mentule of the "jinn" - they have rank!
Maybe that's why the strange sex of the Greco - Romans and Babylonians
Martial: BOOK TWO
“ … Though Patrobas should trespass on my field,
He's Nero's freedman, so you bid me yield:
Or if Laronia keep the slaves I lend her,
A rich old widow, you will not offend her.
To serve a servant is a lot abhorred;
Let him be free who is my overlord. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 410
Another muscle blond from behind Trojan doggy style ...
***
Rank - the higher you rise, the less you interact with those below.
Maybe that's why I do not link blond with eros - eros is below and of the earth and blond above and in the sky!
Martial: XL. TO POSTUMUS.
“ … When the halls of the Pisos, and the thrice-illustrious house of the learned Seneca, were displaying long lines of pedigrees, I preferred you, Postumus, to all such high personages; you were poor and but a knight, but to me you were a consul. With you, Postumus, I counted thirty winters; we had one couch in common between us. Now, full of honours, and rolling in wealth, you can give, you can lavish. I am waiting, Postumus, to see what you will do for me. You do nothing; and it is late for me to look about for another patron. Is this, Fortune, your act? Postumus has imposed upon me. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 411
More Asian action - Cigarette and snake tattoo girl working a chained and penis bound slave from the rear with a large black mentule
***
- Even poor Romans got to enjoy the luxury of a pretty slave! - I'm now fairly certain the slaves of Rome were all white and more precisely - all Britons - Martial birthed this insight for me in an epigram above ... (Plate 385)
The best source of affordable slaves was not savage Germany or Africa - it was the captive, closed off and savage British Isles ... Germany was never Romanized - and Africa was way too expensive - Plus Roman Emperors were from Africa - it was not a good source for slaves..
- And Roman men were sodomized by pretty young female slaves - Martial and the Fibula leaves no doubt of that in my mind!
Martial: LXIII TO MILICHUS
“ … YOUR capital was always small,
Yet in the mart you gave
The thousand pounds that made your all
To buy a pretty slave. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 412
More Asian action - Snake tattoo girl working a chained and penis bound slave from above with a large black mentule -balls in hand
The simple Roman country life of a poor Roman - all the basics including at least one pretty slave ...
Martial: LV COUNTRY PLEASURES
“ … DEAR Fronto, famed alike in peace and war,
If you would learn what my chief wishes are,
Know that I crave some acres few to till,
And live at ease as careless as I will.
Why should I always trudge the stony street
And go each morn some haughty lord to greet,
When all the country's spoils are mine to get
Caught in the meshes of a hunting-net?
When I with line could snare the leaping trout
And from the hive press golden honey out,
While Joan my humble board with eggs supplies
Boiled on a fire whose logs she never buys?
May he not love this life who loves not me,
And still in Rome a pale-faced client be! … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 413
More Asian action - Snake tattoo girl working a chained and penis bound slave from above with a large black mentule
Love Roman style - It was really polyandry - phallic and married Roman matrons over penis caged Roman men in the Suburra - That was Martial's main source of income - Poetry does not pay
“… You bid me say what kind of maid
My friend, I hate a forward jade
But loathe a prude as well.
I love the mean: extremes are vain
Love long denied is grief and pain,
While easy favours cloy. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 414
More Asian action - Snake tattoo girl working a chained and penis bound slave with a large black mentule - missionary style
That's what the "effeminate" Ionians from the poem above were getting from Greek women.
I am fairly sure the example of the sexually ravenous "she wolf" Empress Messalina in the Suburra was closer to the Roman reality than the assumed female sex-worker narrative ...
In Martial we have first hand testimony of a Suburra sex worker ... And it's a man servicing Roman matrons, not a woman servicing men - Again, the cause was the Fibula, or male sex cage
***
Martial on the erect penis - but that does not mean the modern meaning - I think it means the aroused caged phallus - in this case of a male sex-worker
That hyper-active member known to so many girls
has ceased to rise for Linus.
Translated by A. S. Kline (2006)
***
" ... THE chief value of Martial's Epigrams, disregarding for
the moment their literary excellence, lies in the picture
they give us of Roman society towards the end of the
first century A.D., that period in the world's history
which, beyond all others, bears the closest resemblance
to our own times. It is a picture drawn by a realist, and
in its mingling of light and shade far more convincing
than the lurid colours and unrelieved blackness with
which Juvenal and Tacitus present us. Martial is a
Sancho Panza who sees things as they are: the satirist
and the historian have more likeness to the mad knight,
and fired by their righteous indignation tilt as blindly
against the established order of the Empire as Don
Quixote did against his giant windmills. Their moral
earnestness is certainly impressive, and as characters they
are doubtless more deserving of our esteem than is the
easy-going and pleasure-loving epigrammatist; but if we
wish to gain a true idea of Rome and Roman life, about
the year A.D. 90, it is to the pages of Martial, rather than
to Juvenal or Tacitus, that we should turn. Martial has
three great advantages over the other two writers: he
is good-tempered, while they are soured and disappointed
men: he is a Spaniard, to whom the Empire has brought
nothing but benefits, while they are Romans who can
never forget the time when the world was ruled in the
interests of Rome: he is one of the middle class, the
great discovery of the new system, while they belong to
the official hierarchy which had for centuries enjoyed the
doubtful privilege of government.
And so, writing from the outside without temper and
without bias, Martial is able to give us a complete
panorama of Roman society from top to bottom. At
the very summit comes His Most Gracious Majesty, the
Emperor Domitian, ' dominus ei dens ', as he insisted on
being called by the reluctant senate, whose shadowy powers he refused to recognize. ' His most gracious
majesty '-the words make an appropriate inscription
for the portrait of Domitian that Martial gives us We
see, not at all a cruel and detestable tyrant, 'calvus
Nero', but rather a patriotic, popular, and-strangely
enough-a rather Puritanical prince, whose benevolent
activities at Rome run on much the same lines as those
followed to-day by the London County Council. He
curbs the enterprise of the pushing tradesmen who
encroach upon the highway with their stalls; he settles
scales of fees, and regulates theatre accommodation;
he offers handsome prizes at the literary and musical
competitions which take place in his Alban villa; he
employs a young and deserving architect to build for him
a palace which shall be worthy of the world's capital
city; he keeps a strict watch over the morals of the
community, passes laws to protect young children from
vicious degradation, endeavours to preserve the sanctity
of marriage and family life, and discourages all licentiousness in literature, being himself so strict in his
regard for propriety that our poet has to be far more
careful than is his wont when he is writing for the
imperial ear. These are some of the impressions of
Domitian's character that we get from a perusal of the
Epigrams, and although Martial is commonly accused of
shameless flattery and sycophantic adulation, it is well,
for the sake of truth, that we have in him some corrective
to the venom of Tacitus' pen. Domitian had his faults,
but for the historian his unforgivable sin was that,
being himself something of a realist, he refused to acquiesce
any longer in the legal fiction that made the senate
ostensibly a co-partner in empire.
Immediately below the Emperor comes the imperial
entourage: Crispinus, the commander of the bodyguard; Regulus, the great orator, Domitian's most
trusted counsellor; the freedmen, Parthenius, imperial
chamberlain, Sextus, librarian, and Entellus, confidential
secretary; the architect Rabirius, the butler Euphemus,
the cup-bearer Earinos, and the actors Paris and Latinus.
On all of these, high and low alike, Martial lavishes his
most ingenious flattery, receiving in return such small
rewards as the gift of a toga from Parthenius, described
with a wealth of hyperbole in Book VIII, xxviii.
Next we have the leading lights of Roman society, political and literary, with nearly all of whom in their
capacity of patrons Martial seems to have been acquainted,
the word 'friend' in their connection usually rhyming with
" send-me a present" or " lend-me some money ".
Among the high officials, generals, administrators, and
governors of provinces are Licinius Sura, Domitius
Tullus, and his brother Lucanus, the Etrusci father and
son, Macer, Avitus, Paulus, Vestinus, and Antonius
Primus, the most brilliant commander of the Flavian
armies, whose capture of Cremona is described in Tacitus'
Histories. The literary aristocrats include the younger
Pliny, Silius Italicus, author of the Punica, the poet
Stella and his wife Ianthis, the poetess Sulpicia and her
husband Calenus, Frontinus the great authority on
aqueducts, and Polla, widow of Lucan. Of contemporary
writers Quintilian and Juvenal receive complimentary
verses; Statius alone is never mentioned.
Then follows a less distinguished gathering, men and
women of Martial's own station in life, for whom he
shows in many poems a very real and sincere affection.
His dearest friend perhaps is his namesake, Julius Martialis,
on whose suburban villa he writes one of his most charming
pieces; but he has many other intimates, Quintus
Ovidius, his neighbour at Nomentum, the centurion
Pudens and his British wife Claudia, Canius Rufus of
Gades, husband of the learned Theophila, his fellow
poets, Castricus and Cerialis, Faustinus and Flaccus,
his compatriots Decianus, Priscus, Licinianus, and
Maternus. To all of these he writes with genuine warmth,
and for many of them he obviously felt the same tender
regard as inspires the three beautiful epigrams on the
death of the little slave girl Erotion (V, xxxiv, xxxvii,
X, lxi), poems which show that even if Martial was a
bachelor and no great respecter of women, he was a true
And then we are introduced to the more sordid side
of life in the capital, to an anonymous world for whom
Martial invents fictitious names-Zoilus, Caecilianus,
Postumus, Galla, Lesbia, Gellia-a world consisting
chiefly of needy clients and upstart parvenus, of old
ladies of excessive temperament and young ladies of
easy virtue. There is the captator, the adventurer who
tries by flattery and small services to win the good graces
of a childless millionaire, and to secure a legacy in his
will: the delator, a pernicious rascal who makes a trade of spying on his neighbours and accusing them of some
offence against the imperial regime: the Yecilator, less
dangerous than the informer but even more annoying,
the amateur poet who insists on boring his friends with
recitals of his verses. Every aspect of Rome Martial
presents to us. With him we pass through the crowded
streets and the long muddy stairways up the hill-sides,
along which the white-robed client in the early morning
has to trudge his way in order to be present at his patron's
levee. We see the law courts beset by a crowd of litigants
and hear the applause and cheers that greet some brilliant
effort of eloquence by a great advocate. We visit the
baths, public and private, each with its own regular
clientele, and watch the masseurs anointing and rubbing
down their customers, while sly thieves look for their
opportunity to filch some bather's gown. We sit among
the audience in the theatre and smile as Leitus or
Oceanus, the two chief ushers, touch some upstart on
the shoulder and eject him from the rows of seats reserved
for senators and knights. We smell the odour of the
circus mingled of the blood of slain animals, the scent of
liquid saffron and cinnamon, and the press of the great
crowd. And finally we hear all the gossip of the town:
the shameful behaviour of the priests of Cybele, the unfortunate accident that befell an Etruscan at the sacrifice,
how one boy was killed by a falling icicle, another by a
snake lurking within a hollow statue, how a tame lion
mauled the circus attendants, how a hare escaped unharmed from the arena; and so on and so on. There is
hardly any incident however trivial which will not serve
Martial as the subject for an epigram, and he always
treats his theme with the lightest wit and the most
dexterous skill. He is a realist, and one of the most
extreme of that school: he shrinks from nothing, dull,
coarse, and disgusting though it be; and consequently
many of his pieces are extremely offensive to a delicate
reader. But the blame for them, if blame must be
allotted-in this volume they are mostly left in their
original Latin-does not rest solely with Martial: part
must be assigned to the realistic method, part to the
Roman character, and part to life itself.
IN the history of the Epigram Martial is indisputably the
greatest name. As regards bulk of poems, variety of
subject, general interest, and posthumous fame, he easily
surpasses all his Greek rivals, while among his own
countrymen there is no one who in this particular field
can be even compared with him. He is certainly indebted
in some degree-and handsomely acknowledges his debtto Catullus and Ovid for his style; but if it is possible to
improve upon the dainty lightness of the one and the
glittering polish of the other, Martial accomplishes that
miraculous feat. He is the epigrammatist, and it is
largely owing to his predominance that the word
'epigram ' in English bears a somewhat different meaning
from that which it has in Greek. Originally an inscription, whether in verse or in prose, such as might be placed
on a tomb, a statue, or a temple offering, it came to
mean for the Greeks a short poem having, as Mr Mackail
says, " the compression and conciseness of a real inscription, highly finished, evenly balanced, simple, lucid."
To this definition most of the pieces in the Greek
Anthology answer, but to the wit and point which form
the chief essentials of a modern epigram they make
little pretension. It is of Martial that the Oxford Dictionary is thinking when it says: " An epigram is a short
poem ending in a witty and ingenious turn of thought
to which the rest of the composition is intended to lead up."
Martial's reputation as satirist and wit has indeed
rather obscured his more definitely poetical qualities
In the Epigrams he confines himself practically to three
metres, the elegiac couplet, the hendecasyllabic, and the
iambic scazon; and it is interesting to notice the connection that obviously exists between the choice of metre and the writer's thoughts. Though Martial lived most of his days in Rome, he was in a very genuine sense a lover of the country, of the simple life, and of his own native land. When he is treating of these three subjects and writing rather to please himself than his Roman
audience, he is apt to escape from the confined limits of
the epigram, and to employ the 'limping iambic' as his
metre. The bizarre effect obtained by the unexpected spondee at the end of each line probably seemed to him
exactly suitable; for in those days of strained rhetoric
and formal antithesis it was an unusual novelty to have
simple ideas and to express them in simple language.
His model, of course, is the ' Sirmio' of Catullus, and in
several pieces he, at least, equals his predecessor. There
is the beautiful description (III, lviii) of Faustinus' farm,
and of the suburban retreat of Julius Martialis (IV, lxiv),
the outburst on the glories of Spain (IV, lv), and the
ecstatic picture of the seaside at Formiae (X, xxx); best
known of all perhaps the poem on the death of little
Erotion (V, xxxvii), with whom compared, 'inamabilis
sciurus et frequens phoenix.' These poems indeed are
studded with gems of phrasing-' grandes proborum
virgines colonorum', 'sub urbe possides, famem mundam',
' caelo perfruitur sereniore ', 'viva sed quies ponti ',and they show that Martial had latent in him a vein of
imagination not unlike that which Goldsmith worked
when he wrote ' The Deserted Village'.
While the best and longest of the iambic pieces
treat of the picturesque, the most striking of the hendecasyllabics are concerned with personal emotions. Here
again Martial follows Catullus in the 'Passer' poems,
but for him the place of Lesbia is taken by male friends,
above all by his dear Julius Martialis. To him the three
most charming of the series are addressed, the invitation
to holiday, with its reminder of the hours-' qui nobis
pereunt et imputantur' (V, xx); the description of the
happy life and all that it needs (X, xlvii); and the final
poem of farewell written in sorrow from Spain-' nulli
te facias nimis sodalem '.
It would be possible to collect from Martial a small
anthology, in which each piece was of high poetical
quality, and most of these pieces would be either in iambics
or in hendecasyllabics. But this was not the sort of
thing that really pleased Martial's public; what they
wanted was humorous realism, and if the humour was
somewhat gross, that was rather a recommendation than
a fault. Consequently the large majority of the Epigrams
are of the humorous type, and are written in the elegiac
metre. Pieces more than twelve lines in length are
comparatively rare, and a very large number are either
in four lines or in two. Generally speaking, the shorter
the epigram is, the stronger is the effect that it produces,
and the device whereby the sting of the sarcasm is kept
for the very last word is often used with wonderful effect.
Many of the two-line pieces in particular reach perfection
within their limited sphere, and defy translation. To
take one simple example, no better and no worse than a
score of similar cases-(Bk. I, xxviii):
hesterno fetere mero qui credit Acerram
fallitur: in lucem semper Acerra bibit.
"If you think it is yesterday's wine smells so strong
Acerra this morning was still drinking deep,
An English translation may give the sense, but owing
to the character of our language it cannot reproduce the
finer points of sound and position of words on which
Martial depends for his effect. In his epigram the vital
points are the position of hesterno and fallitur, and the
sound of the syllable-er-six times repeated in the two
lines; and these must almost inevitably disappear.
Still the joke remains, and although slight, it is a good
one, as chance once proved to me many years ago when
I was a master at a certain public school on the south
coast. I had been spending the night at the club and
was returning home about 3 A.M. one bright summer
morning, when, to my joy, I met my colleague, the
Reverend Mr X., who was in the habit of rising with the
sun to enjoy a walk over the downs. To ask him to take
my form to-morrow and to be assured of his willingness
was the work of a moment, and I went on to sleep the
sleep of the just. About half-past nine, however, my
landlady ushered the school porter into my bedroom" There's no one with your lads, sir, and they're making
a bit of a noise ". Jumping up in haste I ran across and
reproached my friend with his breach of trust. " My
dear boy ", said he, " you asked me to take them tomorrow ". I was forced to apologize, and since then I have always regarded this epigram with especial respect. ... " Frederick Adam Wright
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 415
More Asian action - Snake tattoo girl working another chained and penis bound slave with a large black mentule - Trojan doggy style
- Slaves as luxury goods:
Martial: BOOK THREE LXII
TO QUINTUS
“ … FOR a slave you will pay a cool thousand, or double;
For a cup forty pounds: to pay gives you no trouble.
King Numa laid down the choice wine that you drink;
Your furniture cost you ten thousand, I think.
For the price of your carriage a farm you might own;
Your hackney is worth a fine mansion in town.
You imagine that taste just depends on your purse;
But the truth is, my friend, it is just the reverse. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
***
On the question of Roman slavery - during the early conquest years the slaves came from defeated nations - however those wars had ended by the time of Christ. There is still the question of supply - and the images from Juvenal and Martial are of blond hair as being associated with slavery. - ex. A blond servant girl to aid a Roman matron going in her litter - Juvenal VI; Empress Messalina donning a blond wig on her secret nocturnal sex trips to the Suburra
- Germany is ruled out as it was outside the empire and full of hostile and armed barbarians. The only ready source for blonds had to the the British Isles. Cicero, in discussing slaves saw Britons as fit for only manual labor:
" ... Most historians of the Roman world have decoupled the concepts of bondage and race that are central to the arguments justifying the enslavement of millions of people in the United States and other modern western nations. Instead they argued that those enslaved by the Romans had a rough equality regardless of their region of origin. Historian Sandra Joshel, however, makes note of important distinctions the Romans made among their bondspeople. Her argument appears below.
Those who sell slaves must state the natio [place of origin] of each at the sale; for the natio of a slave frequently encourages or deters a prospective buyer; hence it is advantageous to know his natio, since it is reasonable to suppose that some slaves are good because they originate from a tribe that has a good reputation, and others bad because they come from a tribe that is rather disreputable.
(Edict of the Aediles, Digest 21.1.31.21, trans. Alan Watson)
As the Roman law on the sale of slaves makes clear, the ancient Romans paid attention to the origin of the slaves whom they bought, sold, and used in their houses, farms, and businesses. The term, “origin,” in Latin is natio: the Oxford Latin Dictionary tells its readers that natio can mean origin, people, nation, or race. Which noun a translator chooses will connote particular meanings for readers of ancient Roman texts in the twenty-first century, especially in the context of slavery. Although we acknowledge that slavery existed in places and cultures other than the southern United States, in particular Greco-Roman antiquity, popular historical imagination usually associates slavery with race—in particular with the millions of black Africans shipped to the Americas from the seventeenth century on. In effect, slave is associated with black. While the Romans had clear notions about non-Romans, other cultures, and even different body types and facial features, they lacked the notions of race that developed in Europe and the Americas from the fifteenth century to the present: that is, a notion that associates a particular set of characteristics (usually deeply discrediting for all but whites) with a skin color and particular physiogamy.
This is not to say that the Romans never saw a black African or that some slaves in the Roman empire were black. Roman paintings and statuary, like a small statuette from the third century CE, which accompanies this article, depict men and women with African features. Currently in the Louvre Museum in Paris, France this man is identified as a slave probably because he looks African. Yet, we cannot be sure that he, or any Roman depiction of an African, is a slave. Free Africans appeared in the Roman empire as traders, travelers, and workmen. In this case, however, factors other than race may well indicate a slave: his simple tunic and the vessel he carries for some task. Domestic servants, in fact, were most often slaves, and depictions of servants, dressed in simple tunics or in livery, most probably represent slaves.
Modern associations with race will not help us to understand the Roman view of slaves’ ethnicities, natal cultures, and origins. The Romans did have negative ethnic stereotypes and they did denigrate slave bodies and supposed characteristics. In many ways, the attitudes and stereotypes of freeborn (usually elite) Romans, reflect what the sociologist Orlando Patterson calls “social death”—the slave’s the loss of ethnicity, family, and membership in a tribe or a state. At Rome, attitudes toward slaves and slaveholders’ practices denied the ethnicity of slaves even as they acknowledged it, and this simultaneous affirmation and denial contributed to the slave’s social death.
The Romans had various sources of slaves—war, birth, piracy, and the long distance trade from outside the empire. Of these, war, the enslavement of Rome’s defeated enemies, was one of the most important. The commanding general determined the fate of war captives, whom the Romans considered part of the plunder. Usually, the general handed over the captives to an official who sold them at auction to traders who followed the armies. Cicero’s behavior after a small victory during his governorship of Cilicia was typical. He gave his soldiers all the plunder except the captives whom he sold on 19 December 51 BCE: “as I write, there is about 120,000 sesterces on the platform.” Cicero’s words mark out auction as a step in the commodification of the humans sold—a step toward social death. Cicero did not even count the captives that he put up for sale; for him, they were not Cilicians—just 120,000 sesterces.
To use modern terms, the Romans were “equal opportunity” enslavers: they did not limit their enslavements to one people, place, or, in our terms, race. From the late third century BCE through the early third century CE, as the Romans conquered the Mediterranean basin, the Balkans, much of the modern Middle East, Europe west of the Rhine River, they often enslaved at least some of their defeated enemies. Although the numbers given in ancient sources are notoriously unreliable, a few examples indicate the scale of capture and enslavement. In 177 BCE, during his campaign in Sardinia, Tiberius Sempronius Gracchus killed or enslaved 80,000 of the island’s inhabitants. In 167 BCE the Roman senate granted the victorious Roman general in Greece the right to sack seventy cities on the west coast of Greece: 150,000 persons were enslaved. Although the nearly continuous wars of expansion of the last two BCE came to an end under imperial Rome, the empire still waged wars and enslaved many of the conquered. To name a few, Augustus’s wars against the Alpine tribes and in Spain, Tiberius’s wars along the Rhine, Claudius’s conquest of Britain, campaigns against the Parthians, Trajan’s wars in Dacia, and Marcus Aurelius’ campaign across the Danube all brought captives to Rome as slaves. Revolts in the provinces, though rarer, too, resulted in enslavements. In the Jewish War (in what is now Israel) in 66-70 CE, to take a dramatic example, 97,000 people were enslaved.
The association between conquest and slavery shaped Roman perceptions of all slaves, regardless of their origin, as defeated outsiders. The jurist Florentinus (Digest 1.5.4.2-3) claims slaves were called servi because generals were accustomed to sell those captured in war (captivos), saving rather that killing them (servare), and mancipia because they were seized from the enemy by force (manu capiuntur). Thus, like war captives, children were born into slavery. Moreover, men and women brought into the empire in the long-distance slave trade not only lost their natal cultures, they became outsiders, and their lack of power as bodies sold in the market likened them to the condition of defeated enemies who, like their goods, became plunder.
If all differences of ethnicity and origin were reduced to the category of defeated captive in the crucible of conquest, sale in the marketplace reinscribed natio not as a social, ethnic, or racial identity but as a set of personal characteristics. The identification of origin prescribed by the Roman law on slave sales took place among—indeed belonged to–practices which reduced the human being to a commodity for sale and which from a Roman point of view deeply shamed the person who underwent them. Penned up and readied for sale, slaves in Rome were fattened, painted, slathered with various concoctions, and dressed up or covered up to hide wounds and scars. The slave climbed onto a platform called a catasta—the object of the piecing gazes of on-lookers and buyers. A plaque with the relevant information on the slave (including origin) hung around his or her neck. New captives had their feet chalked to mark their condition. Some were made to leap around to demonstrate their health or agility. Sometimes, the buyer would order the slave stripped, and he or the dealer would poke or prod the slave to check for defects or flaws.
The slave’s place of origin interested buyers as an index of character and behavior. Imagine, for example, the author and writer of the late first century BCE, Marcus Terentius Varro, at the slave market near the Temple of Castor in Rome. His manual on agriculture includes advice on the kinds of slaves fit for different tasks on the farm and suggest the standards that he, or a reader following his advice, applied in the slave market. He would pay close attention to origin in his selecting slaves. First, he would calculate the origins of the slaves that he already owned, so as not to buy too many from one place, because, according to Varro, too many slaves from the same place caused “domestic quarrels.” Second, origin was a yardstick of potential. If the buyer was in the market for herdsmen, he should choose Gauls and avoid Bastulans or Turdulians. If he wanted female slaves as mates for his herdsmen, he would do well to consider slaves from Illyricum, as these women were “strong and not ill-looking, in many places they are as fit for work as men.”
Cicero, Varro’s contemporary, indicates the importance of origin for other kinds of slaves. Writing to his friend Atticus in November 55 BCE, he jokes about the potential captives from Caesar’s invasion of Britain: “I think that you will not expect any of them to be learned in literature or music.” Cicero assumes a common Roman perception of Britons, so any buyer who went to market to buy a personal servant, secretary, or musician, would eliminate any Briton on the catasta. Origin even entered the considerations of men in the market for a sexual favorite: fantasizing about his ideal boy toy, the poet Martial chooses a boy from Egypt because of its reputation for sexual wantonness.
These judgments, of course, depended on stereotypes of character and physique and not reality. Roman slaveholders paid attention to slaves’ ethnicity, origin, and even what we might see as race, yet, at the same time, they denied the lived reality of natio. Their distinctions were based on a set of personal characteristics that indicated the slave’s potential use and acceptance of subjection. Thus, even as the Roman slaveholders recognized ethnic and physical differences, they collapsed those differences to a single consideration that erased the lived realities of the former lives of the enslaved. A Gaul lost his cultural identity as a member of this or that tribe to become a potential herdsman; the Briton was useless for anything but physical labor; the Egyptian boy was reduced to a single quality in the sexual ethnography of a Roman poet. ... " SANDRA JOSHEL, ROMAN SLAVERY AND THE QUESTION OF RACE (2009)
Garden of Priapus - 416
Asian action again - Snake tattoo girl working another chained and penis bound slave with a large black mentule - horse riding ...
***
Life on a ideal Roman farm - staffed by farm born slaves and adult Eunuchs - Phallic Roman farm matrons were certainly using those Eunuchs for passive anal sex ... Juvenal and other writers make that much clear
- But ball removal and sexual submission to women was not just for slaves - it went up all the way to the emperor! All Rome was in the bronze Fibula or penis cage ...
" ... One might well adduce the contemporary verse of Juvenal (2, 19-21) on this point, written after Domitian’s death, where he pours scorn on those “who attack such conduct [i.e., passive sexual activity] in the words of Hercules and who swing their bottoms after talking about virtue” (qui talia verbis | Herculis invadunt et de virtute locuti | clunem agitant). ... "
The Sexual Hypocrisy of Domitian by Michael Charles and Eva Anagnostou-Laoutides (2010)
Martial: LVIII TO BASSUS
“ … THE house Faustinus owns near Baiae's coasts
No widowed elms, no close-clipped boxes boasts,
No myrtle groves extending far and wide;
His is the true, the artless countryside.
In every corner sacks of grain recline,
And many a jar smells sweet of ancient wine;
When autumn's gone and winter days begin
The rough-clad pruner brings the last grapes in;
Bulls fiercely roar, as in deep vales they stray,
And steers as yet unhorned pine for the fray;
About the farmyard poultry wander free;
Shrill geese and jewelled peacocks you may see;
There guinea-fowl and speckled partridge stand,
And pheasants from the impious Colchian's land,
And birds that from their redness get their name,
And haughty cocks, each with his Rhodian dame;
From the high cotes resounds a soft lament,
Turtles and ringdoves with the pigeons blent.
Fat piglets give the bailiff's wife no rest,
And tender lambs await their mother's breast;
Young home-born slaves flock round the hearth each night,
And by the household gods the logs burn bright.
No pale-faced servants here as vintners toil,
No wrestling-masters waste the precious oil;
For greedy thrush a crafty snare they set,
Or trap young roe-deer in a hunting-net,
Or catch the fish with line and quivering rod;
Nor do the town-slaves wait the tutor's nod
To get to work, but labouring with good-will
In merry mood the fruitful garden till,
While long-haired boys the bailiff swift obey;
And even eunuchs find that work is play.
His country guests come not with empty hands:
A round of cheese from Sassina's forest lands,
Or yellow honey in the comb safe hid,
Or drowsy dormice, or a bleating kid,
Or gelded capon; and each sturdy maid
In baskets brings the eggs her hens have laid;
When work is done his neighbours come to dine,
All share the meal nor do the slaves repine,
Or grudge the guests their fill: he does not borrow
From to-day's dish to serve a feast to-morrow.
But you, my friend, in your suburban seat
Win but starvation from your garden neat;
From your high towers you see but laurel leaves,
Nor need your garden god have fear of thieves;
Your labourers are fed on corn from Rome,
And you import to your gay country home
Greens, apples, poultry, eggs, and wine, and cheese.
Mansions in town, not farms, need things like these. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 417
Asian action again - Snake tattoo girl working another chained and penis bound slave with a large black mentule - penis caged tightly - Roman style ...
- That's not an act - the fire is real ... The Trojans knew something that we don't - That's access to the dream world - and more - the fiery land of the "jinn" and its "smokeless fire" as the early muslims called it.
I am sure the Sabaean world that Mohammed conquered was doing this. The queen of Sheba had a goat foot - or rather a large goat phallus ... Romans called them "black Indians" - Mostly modern Ethiopians and Somali's today. Although thanks to female genital cutting, you will find very few Somali mentules ... Maybe a few Ethiopian - I sensed a strong sexual vibe when I lived in Ethiopia
***
Strange sexual favors:
" ... You give me only half a kiss;
All thanks for that; but pray
Grant me a further boon; 'tis this
Take half that half away.
Yet higher should the favour be
Mere speech its worth profanes
If you would not inflict on me
The quarter that remains. ... "
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 418
Boss lady and Asian working on a bound and penis caged slave
***
Roman man searching in vain for "an amorous bull" - which was really a phallic matron to work on him
- In the bronze Fibula there was no masturbation - only a female bull could relive the pain!
Martial: XIV: THE DINER-OUT
" ... THERE'S nothing Selius will not do or dare
Rather than sup at home on meagre fare;
He haunts the running-ground and swears 'tis true
That swift Achilles never ran like you,
Paulinus; failing him he next may go
And take his chance at Jason's portico.
That too is blank, so off to Isis' shrine
Some courtesan may take him home to dine.
Well, Pompey's porch may do,
Or, should that fail, perhaps his avenue:
He hurries next to Faustus' baths and then
To Lupus' and to Gryllus' murky den.
He bathes three times and more
Heaven sends no better fortune than before.
So back he goes to spy if anyone
Perchance is basking in the evening sun
About Europa's porch and leafy bower
There's just a chance of one tho' late the hour.
O amorous bull, pray pity Selius' plight,
And make him dine with you in heaven to-night. ... "
More Boss lady and Asian working on a bound and penis caged slave - two "amorous bulls" for the bound slave !
***
Payment before entering the Suburra
" ... A LADY barber there doth dwell
Just where Suburra's vale emerges
To join the place where Argus fell,
Where hang the lictors' bloody scourges.
She sits among the cobblers' booths
That take up half the street or block it;
No chin this barber ever smooths!
What is it that she trims?-Your pocket. ... "
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 420
Asian snake tattoo girl over a penis caged man
Inside the Suburra: Wonder Woman sex ... But as poem 418 shows it was not just in the Suburra that Roman men went looking for mentule sex - It was also in the baths and religious shrines and at murky "Dens" -
"Dens" reminds me of the spotted Hyena in Kenya - All spotted Hyena's have a phallus, but only the males do the licking of the aroused phallus! And that's all males ... old males lick young females ! And I'm sure there are many more examples - like Elephants and many monkeys ... and maybe all birds amd many fishes. We can't see that world - it has higher energy than our world ...
***
Martial: XIX THE PICNIC
“ … LIGHT refreshments at the
Baths we see Aemilius buying;
So when he says he's dining out,
we know he isn't lying…”
Pott & Wright's : Martial, : the twelve books of Epigrams
"Dining out " had a coded sexual meaning for the Romans - as is revealed in poem 418 above
Garden of Priapus - 421
More Asian snake tattoo girl over a penis caged man
Wonder woman is a lesbian icon - but there's another kind of wonder woman sex that we can't see ... There's an aggressive blindness to heterosexual mentule sex - It really does not exist at all anywhere outside high eros places like Brazil - or in the land of the "Orisha's" and the "Futa's"
***
Martial: LIV OMENS
“ … EACH morn you tell some evil dream you've had
About me, till you drive me nearly mad;
To charms I have resorted to divine
The omen; that has used up all my wine,
My salted meal, whole mounds of frankincense,
And half my flocks and herds
-a vain expense.
Pigs, fowls, and eggs are gone;
for mercy's sake
Do dream about yourself
-or stay awake. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
That's the fate of the phallic man - Pan was banished to the deep woods! - or the bronze Fibula. The phallus causes a "panic" - The word derives from the erect phallus of Pan
Garden of Priapus - 422
More Asian snake tattoo girl over a penis caged man - Snake tattoo and large black mentule
- Gay troubles!
Martial: LVIII TO GALLA.
“ … Six or seven young Nancies already you've wed,
Allured by their beards and their neatly-brushed head.
You test and you try them and find that each one
Falls very much short and is much too soon done.
So you give him the go-by and try a fresh sheet;
Only there once again disappointment to meet.
You had better endeavour a sage to discover
With rough, shaggy hair, if you want a true lover.
And even with them you may light on a Nan:
It is hard for a lady to find a real man … “
Pott & Wright's : Martial, : the twelve books of Epigrams
"Nancy" means gay - Jung says that's caused by the mother complex - Rome was under a huge mother complex - Vesta was a mother with a penis ...
Garden of Priapus - 423
Asian snake tattoo girl and another Asian tattooed girl over a penis caged man
- That looks like a tattoo of phallic female goat on the other girl. - That was the Roman matron - sexually ravenous
Roman sex meant luxury for the sex object - even slaves - but this being Rome, the mistress was the phallus, and the Roman the object
Martial: II TO LUPUS
“ … ON us you've not a farthing to expend,
But oh, how generous to your lady friend!
On dainty cakes and pastries she is fed,
Your guest has only black and musty bread;
For her iced wine is poured of vintage rare,
For him a muddy acid ordinaire;
You sell a farm her favours to command
For one short hour; your friend tills alien land.
She flaunts in priceless Orient pearls-and yet
Your client haled away is sold for debt;
Eight Syrian slaves the minx's litter bear,
Your needy friend a pauper's bier will share:
Rhea, you choose the scum of all the nation,
Is he not worthy of-initiation? … “
Pott & Wright's : Martial, : the twelve books of Epigrams
- Syrian slaves specialized as litter bearers in Rome - Where did they come from? - Syria was an epicenter of the female phallus and the caged penis. Martial has poems indicating that Roman matrons had a taste for sexing - or really sodomizing their litter bearers
- Litter bearers were also used an analogy of the Roman marriage - The women rode and the men were ridden ... The phallus in asia minor was always in the cage or cut off and the Trojan woman was always phallic:
“ … There are also, not surprisingly, the strapping lecticarrii themselves to worry about, and in one epigram [by Martial], a man’s wife is a called a lecticariola (a bearers’ lover). This loss of control and self control becomes more explicit in a mini-narrative about breaking off relationships in the Remidia amores. On his way to sue his wife in court, an angry man bids her exit her litter. As soon as she does, he sees her, they embrace, and he admits defeat. Lectica here serves as a prop for proper male control, keeping the women’s power over her husband, and his own susceptibility to it, in check. … “ The Rhetoric of Roman Transportation: Vehicles in Latin Literature
By Jared Hudson (2021)
Martial Book XII:58 Two for a pair
" ...Your wife says you’re fond of slave-girls,
the ones who carry her litter:
Alauda, you’re two for a pair. ... "
Translated by A. S. Kline (2006)
Syrian litter bearers probably came from Bithynia which is on on the black sea coast of Turkey/Asia Minor - and not black Africa as hollywood always assumes:
"... The lectica, a kind of portable bed, originated in the East. Initially the Romans viewed it as a symbol of decadence, but it became an increasingly popular mode of transportation for the well-to-do in the late Republic. In the imperial period, elaborately decorated litters were fashionable.
Made of wood, the litter was basically a couch, such as the Romans used for sleeping or reclining at dinner. Four posts were added to support an overhead canopy, which provided shade. A rod above the canopy permitted curtains to be hung, which could be left open for air and observation or closed for privacy and sleeping. The poles fastened to the sides of the couch were the means by which strong, preferably tall, lecticarii-- four to eight, depending on the weight of the litter and its occupants -- carried patrons on their shoulders, high above the heads of the crowd. In Carmina 10 , lines 15-16 and 20, Catullus proudly claims to have brought back to Rome eight straight-backed litter-bearers from Bithynia, where he says the practice originated .
In the city, where the Oppian Law forbade the use of wheeled vehicles in the daytime, the lectica was used more by women. In the country and for long journeys, wealthy aristocrats of both sexes preferred this mode of travel to wheeled carriages, which offered no protection from the discomforts of uneven roads. Cicero was traveling by litter to escape proscription by the triumvirs when he was stopped and killed. ... " vroma
Garden of Priapus - 424
Another Asian snake tattoo girl over a penis caged man - Trojan doggy style
Martial: Book X:29 My gifts
“ …That dish you’d send to me on Saturn’s day,
you send to your mistress now, Sextilianus:
that green outfit you gave her on the Kalends,
those called after Mars, that my toga’s paid for.
Your girls begin to cost you nothing now:
Sextilianus, you’re fucking with my gifts. … “
Translated by A. S. Kline (2006)
- The male Toga as gift to a mistress meant she was the phallus in the relationship ... Penis caged Romans probably just took that for granted - but it's not obvious after 2000 years
Garden of Priapus - 425
More Asian sex - Trojan doggy style - the second girl has a go from behind
I'm sure that's the famous Greek "Lioness and the Cheese Grater" sexual position - Each thrust from behind caused the man to emit a cheese like substance from his greased rectum!
That's really from Egypt - there was a Sekhmet- Min orgy season in Egypt - That was a phallic lioness over the penis caged Egyptian man
***
Martial: XXXII SIMPLICITY
" ... GIVE me the girl who's always willing,
Who can suffice for lovers three,
Whose price complete is just one shilling,
Who gives my man what she gives me.
Let Frenchmen in their arms enfold
Fine ladies with their silks and all,
They care for nothing else but gold,
Give me the girl who wears a shawl. ... "
Pott & Wright's : Martial, : the twelve books of Epigrams
The rustic peasant and her vigorous mentule! But in Rome even the phallic Empress Messalina was always in the sexual rut - How? The universal penis cage- the fibula switched sexual polarites
***
" ... Toward the beginning of Aristophanes’ Lysistrata, an ancient Greek play about an enterprising group of women who decide to withhold sex from their partners until they agree to end the Peloponnesian War, the titular character leads her fellow woman in an oath. “No lover or husband shall ever come near me with an erection,” she has them all proclaim. “I shall live my life at home unfucked, dressed in my sexy clothes and perfectly made up, so that my husband will burn with desire for me.”
The pledge progresses, and those reciting it grow increasingly descriptive and vivid. “I will not lift my silken slippers up to the ceiling,” they intone. And then, stunningly: “I will not adopt the lioness on a cheese grater position.”
This last image is as viscerally affecting as it is mysterious. One cannot hear “the lioness on the cheese grater position” without imagining … something sexual. But what, exactly? A lioness? And a cheese grater? How would these two extremely unlikely bedfellows interact? As it turns out, this is a question that’s tormented academics for millennia: Scholars may have puzzled over the meaning of the enigmatic sex position as early as the Hellenistic period — which is to say 200 years after the Lysistrata was first written — and antiquarians today remain torn on what it could be, though they do have some alluring conjectures.
Early commentary written in the margins of the play call the position “licentious and meretricious” — slutty and trashy, very cool — and suggests it could be what we would now call doggy-style. This is because “a cheese grater is a big knife,” the argument goes, and such big knives often had handles adorned with carvings of “ivory lions crouching down.” Per this interpretation, the position would involve a woman bent over in the posture of a decorative-utensil lion. In the words of the classicist Alan Sommerstein, “The woman stood bending forward (sometimes resting her hands on the ground or on a bed), in a posture reminiscent of a lion crouched to spring, and was penetrated from behind (either vaginally or anally).”
This (kind of anticlimactic!) interpretation was the dominant one through the 19th century. More recently, however, a new theory has begun to emerge — one in which the lioness does in fact fuck the cheese grater, crouched atop it and kind of rubbing her pelvis back and forth to a somehow-pleasurable effect. “When I started looking into [the knife-handle theory], it didn’t really make sense, because that’s not what an ancient cheese grater looks like,” explains Cashman Kerr Prince, a visiting scholar at Wellesley who in 2009 authored a 22-page paper attempting to elucidate the mysteries of the fabled copulative pose. In antiquity, as today, the kitchen utensil did not have a handle, he tells me: “An ancient cheese grater looks pretty much like the one in your kitchen. It’s frequently metal, perforated, possibly with nails, and has all these little ridges on it.”
Things become logistically complicated here — again, what sex act could a lioness even perform with a metal object that is perforated, possibly with nails? In the course of his research, Prince felt the best way to proceed was to examine the “mental baggage” around both figurative participants. “If I start talking about the lioness on the cheese grater, what’s that going to bring to mind?” he poses, rhetorically. “So then I unpack lioness — okay, what does that mean? — and look at cheese graters: What does that mean?”
Cheese graters were both functional and prized, according to Prince — they have been found in Etruscan tombs, which would make them an imported luxury good — and lionesses were associated with regality and sensuality. The lioness on the cheese grater is “probably going to be a somewhat expensive position sexually,” he explains, referencing a sex-position menu believed to have been used in ancient Greek brothels, in which the most exotic positions cost the most, “but at the end of the day it’s still something everyday. It’s sex.” He also believes it would involve a strong woman, given the lion reference.
“I think that it is a position that is going to involve the woman on top with, like, some extra back-and-forth moving or rocking,” Prince responds, using the most delicate tone imaginable, when asked how a position that conjures such an menacing mental image would even work. “So a motion like the cheese going across the grater.”
In a follow-up email, having checked in with a colleague who also focuses on sex and gender in ancient Greece, he tells me that “basically everyone agrees it is a position with a woman on top” these days, but the specific details remain murky. “I still hold by what I wrote: woman on top, with extra back-and-forth motion,” he affirms. “Even if not everyone agrees with me, at least they don’t think I am out in left field!”
Still, we can’t be sure. There’s always the chance that Aristophanes invented the phrase altogether, that it’s a joke or a very sexually intimidating signifier with no actual signified. This is something scholars, including Prince, have long acknowledged; it’s especially hard to know because there are so many slippages in the ways people talk about sex: so much posturing and half-joking, and so much disconnect between what we say in public and do in private, which is something that’s been true as long as people have been talking and writing about their erotic lives.
It seems we’ll have to learn to sit with this uncertainty, however uncomfortable — the way a lioness might sit upon a cheese grater. ... " TOTALLY SOAKED JULY 19, 2018
The Lioness and the Cheese Grater: History’s Most Mysterious Sex Position
By Callie Beusman
Garden of Priapus - 426
More Asian sex - the second girl has a go from the top of a penis caged slave
Martial: Book X:14 Stop complaining
“ … Though a fitted carriage bears your painted servants,
though a Libyan horseman sweats in a trail of dust,
and purple draperies dye your Baian villas
and Thetis’ waters yellow with your creams,
though draughts of Setine brim your lucent crystal,
and Venus sleeps beneath no softer down,
still at night you lie at a proud girl’s threshold
drenching, alas, her mute door with your tears,
while ceaseless sighs burn through your wretched breast.
Want to know your curse, Cotta? You’re too well off. … “
Translated by A. S. Kline (2006)
- “Painted servants” is really “painted Briton slaves” - something super sinister was revealed to me by Martial on a plate above - Super sinister! The slaves of the Roman Empire are now the masters of the world! How can that be?
***
(Nov 26, 2021) No news from Roman Britain! I think I know why - affordable free manpower ... The average poor Roman could not afford an educated slave or sexually refined slave etc - but there was an entire island supply of free manual labor - Britain!
Cicero's Letter to Atticus book IV, chapter XVI:
" ... Here is the other news. From my brother's letters I hear that Caesar shows signs of extraordinary affection for me, and this is confirmed by a very cordial letter from Caesar himself. The result of the war in Britain is looked forward to with anxiety. For it is proved that the approach to the island is guarded with astonishing masses of rock, and it has been ascertained too that there is not a scrap of silver in the island, nor any hope of booty except from slaves ; but I don't fancy you will find any with literary or musical talents among them. ..."
- I've read elsewhere that Cicero owned the entire debt of Roman Britain - the debt was probably paid in British slaves ... This continued silently until the end of Rome
" ... Historically, Britons were enslaved in large numbers, typically by rich merchants and warlords who exported indigenous slaves from pre-Roman times, and by foreign invaders from the Roman Empire during the Roman Conquest of Britain." Wikipedia
- "It bears grain, cattle, gold, silver, and iron. These things, accordingly, are exported from the island, as also hides, and slaves, and dogs"
Strabo, Geographica, book 4, chapter 5: "Britain, Ireland, and Thule".
"The Geographica, or Geography, is an encyclopedia of geographical knowledge, consisting of 17 'books', written in Greek and attributed to Strabo, an educated citizen of the Roman Empire of Greek descent. ... It is not known precisely when Strabo's Geography was written, though comments within the work itself place the finished version within the reign of Emperor Tiberius. Some place its first drafts around 7 BC, others around AD 17 or AD 18. The latest passage to which a date can be assigned is his reference to the death in AD 23 of Juba II, king of Maurousia (Mauretania), who is said to have died "just recently". ... " Wikipedia
Julius Ceasar on "Painted Britons" : Line 14 of Book V of his "Commentaries on the Gallic War":
"... Of all the Britons the inhabitants of Kent, an entirely maritime district, are by far the most civilised, differing but little from the Gallic manner of life. Of the inlanders most do not sow corn, but live on milk and flesh and clothe themselves in skins. All the Britons, indeed, dye themselves with woad, which produces a blue colour, and makes their appearance in battle more terrible. They wear long hair, and shave every part of the body save the head and the upper lip. Groups of ten or twelve men have wives together in common, and particularly brothers along with brothers, and fathers with sons ; but the children born of the unions are reckoned to belong to the particular house to which the maiden was first conducted. ... " Julius Ceasar
***
By 80 AD the British chiefs had become aware of the plans of the Roman invaders - ie slavery. This is a speech by one of them - Calgacus - trying to rally the British tribes:
" ... According to Tacitus, Calgacus (sometimes Calgacos or Galgacus) was a chieftain of the Caledonian Confederacy who fought the Roman army of Gnaeus Julius Agricola at the Battle of Mons Graupius in northern Scotland in AD 83 or 84. His name can be interpreted as Celtic *calg-ac-os, "possessing a blade", and is seemingly related to the Gaelic calgach (meaning prickly or fierce). Whether the word is a name or a given title is unknown.
He was the first Caledonian to be recorded in history. The only historical source that features him is Tacitus' Agricola, which describes him as "the most distinguished for birth and valour among the chieftains". Tacitus wrote a speech which he attributed to Calgacus, saying that Calgacus gave it in advance of the Battle of Mons Graupius. The speech describes the exploitation of Britain by Rome and rouses his troops to fight. ... " Wikipedia
" ... Tacitus: Calgacus' Speech to his Troops (A.D. 85)
He [Agricola] sent his fleet ahead to plunder at various points and thus spread uncertainty and terror, and, with an army marching light, which he had reinforced with the bravest of the Britons and those whose loyalty had been proved during a long peace, reached the Graupian Mountain, which he found occupied by the enemy. The Britons were, in fact, undaunted by the loss of the previous battle, and welcomed the choice between revenge and enslavement. They had realized at last that common action was needed to meet the common danger, and had sent round embassies and drawn up treaties to rally the full force of all their states. Already more than 30,000 men made a gallant show, and still they came flocking to the colors—all the young men and those whose 'old age was fresh and green', famous warriors with their battle honors thick upon them. At that point one of the many leaders, named Calgacus, a man of outstanding valor and nobility, summoned the masses who were already thirsting for battle and addressed them, we are told, in words like these:
"Whenever I consider the origin of this war and the necessities of our position, I have a sure confidence that this day, and this union of yours, will be the beginning of freedom to the whole of Britain. To all of us slavery is a thing unknown; there are no lands beyond us, and even the sea is not safe, menaced as we are by a Roman fleet. And thus in war and battle, in which the brave find glory, even the coward will find safety. Former contests, in which, with varying fortune, the Romans were resisted, still left in us a last hope of succour, inasmuch as being the most renowned nation of Britain, dwelling in the very heart of the country, and out of sight of the shores of the conquered, we could keep even our eyes unpolluted by the contagion of slavery. To us who dwell on the uttermost confines of the earth and of freedom, this remote sanctuary of Britain's glory has up to this time been a defence. Now, however, the furthest limits of Britain are thrown open, and the unknown always passes for the marvellous. But there are no tribes beyond us, nothing indeed but waves and rocks, and the yet more terrible Romans, from whose oppression escape is vainly sought by obedience and submission. Robbers of the world, having by their universal plunder exhausted the land, they rifle the deep. If the enemy be rich, they are rapacious; if he be poor, they lust for dominion; neither the east nor the west has been able to satisfy them. Alone among men they covet with equal eagerness poverty and riches. To robbery, slaughter, plunder, they give the lying name of empire; they make a solitude and call it peace (ubi solitudinem faciunt, pacem appellant).
"Nature has willed that every man's children and kindred should be his dearest objects. Yet these are torn from us by conscriptions to be slaves elsewhere. Our wives and our sisters, even though they may escape violation from the enemy, are dishonoured under the names of friendship and hospitality. Our goods and fortunes they collect for their tribute, our harvests for their granaries. Our very hands and bodies, under the lash and in the midst of insult, are worn down by the toil of clearing forests and morasses. Creatures born to slavery are sold once and for all, and are, moreover, fed by their masters; but Britain is daily purchasing, is daily feeding, her own enslaved people. And as in a household the last comer among the slaves is always the butt of his companions, so we in a world long used to slavery, as the newest and most contemptible, are marked out for destruction. We have neither fruitful plains, nor mines, nor harbours, for the working of which we may be spared. Valour, too, and high spirit in subjects, are offensive to rulers; besides, remoteness and seclusion, while they give safety, provoke suspicion. Since then you cannot hope for quarter, take courage, I beseech you, whether it be safety or renown that you hold most precious. Under a woman's leadership the Brigantes were able to burn a colony, to storm a camp, and had not success ended in supineness, might have thrown off the yoke. Let us, then, a fresh and unconquered people, never likely to abuse our freedom, show forthwith at the very first onset what heroes Caledonia has in reserve.
"Do you suppose that the Romans will be as brave in war as they are licentious in peace? To our strifes and discords they owe their fame, and they turn the errors of an enemy to the renown of their own army, an army which, composed as it is of every variety of nations, is held together by success and will be broken up by disaster. These Gauls and Germans, and, I blush to say, these Britons, who, though they lend their lives to support a stranger's rule, have been its enemies longer than its subjects, you cannot imagine to be bound by fidelity and affection. Fear and terror there certainly are, feeble bonds of attachment; remove them, and those who have ceased to fear will begin to hate. All the incentives to victory are on our side. The Romans have no wives to kindle their courage; no parents to taunt them with flight, man have either no country or one far away. Few in number, dismayed by their ignorance, looking around upon a sky, a sea, and forests which are all unfamiliar to them; hemmed in, as it were, and enmeshed, the Gods have delivered them into our hands. Be not frightened by the idle display, by the glitter of gold and of silver, which can neither protect nor wound. In the very ranks of the enemy we shall find our own forces. Britons will acknowledge their own cause; Gauls will remember past freedom; the other Germans will abandon them, as but lately did the Usipii. Behind them there is nothing to dread. The forts are ungarrisoned; the colonies in the hands of aged men; what with disloyal subjects and oppressive rulers, the towns are ill-affected and rife with discord. On the one side you have a general and an army; on the other, tribute, the mines, and all the other penalties of an enslaved people. Whether you endure these for ever, or instantly avenge them, this field is to decide. Think, therefore, as you advance to battle, at once of your ancestors and of your posterity."
Tacitus, Agricola 29-32
***
In 84 AD the British Chiefs lost the battle with Gnaeus Julius Agricola - the Battle of Mons Graupius- and the whole of Britain was brought under Roman rule ... ie slavery
" ... Tacitus states that Gnaeus Julius Agricola, who was the Roman governor and Tacitus's father-in-law, had sent his fleet ahead to panic the Caledonians, and, with light infantry reinforced with British auxiliaries, reached the site, which he found occupied by the enemy.
Even though the Romans were outnumbered in their campaign against the tribes of Britain, they often had difficulties in getting their foes to face them in open battle. The Caledonii were the last unconquered British tribe (and were never fully subdued). After many years of avoiding the fight, the Caledonians were forced to join battle when the Romans marched on the main granaries of the Caledonians, just as they had been filled from the harvest. The Caledonians had no choice but to fight, or starve over the next winter.
According to Tacitus, 8,000 allied auxiliary infantry formed the centre, while 3,000 cavalry were on the flanks, with the Roman legionaries as a reserve in front of their camp. Estimates for the size of the Roman army range from 17,000 to 30,000; although Tacitus says that 11,000 auxiliaries were engaged, along with a further four squadrons of cavalry, the number of legionaries in reserve is uncertain. The Caledonian army, which Tacitus claims was led by Calgacus (but only mentions him as giving a speech, probably fictitious), was said to be over 30,000 strong. It was stationed mostly on higher ground; its front ranks were on the level ground, but the other ranks rose in tiers, up the slope of the hill in a horseshoe formation. The Caledonian chariotry charged about on the level plain between the two armies.
After a brief exchange of missiles, Agricola ordered auxiliaries to launch a frontal attack on the enemy. These were based around four cohorts of Batavians and two cohorts of Tungrian swordsmen. The Caledonians were cut down and trampled on the lower slopes of the hill. Those at the top attempted an outflanking movement, but were themselves outflanked by Roman cavalry. The Caledonians were then comprehensively routed and fled for the shelter of nearby woodland, but were relentlessly pursued by well-organised Roman units.
It is said that the Roman Legions took no part in the battle, being held in reserve throughout. According to Tacitus, 10,000 Caledonian lives were lost at a cost of only 360 auxiliary troops. 20,000 Caledonians retreated into the woods, where they fared considerably better against pursuing forces. Roman scouts were unable to locate the remaining Caledonian forces the next morning. ...
Following this final battle, it was proclaimed that Agricola had finally subdued all the tribes of Britain. Soon afterward he was recalled to Rome, and his post passed to Sallustius Lucullus. It is likely that Rome intended to continue the conflict, but that military requirements elsewhere in the empire necessitated a troop withdrawal and the opportunity was lost.
Tacitus' statement on his account of the Roman history between 68 AD and 98 AD: Perdomita Britannia et statim missa (Britain was completely conquered and immediately let go), denotes his bitter disapproval of Domitian's failure to unify the whole island under Roman rule after Agricola's successful campaign. ... " Wikipedia
***
The north of Britain was never fully conquered and always remained a refuge from Rome
- As far as sex its seems that both Rome and the British tribes were matriarchal. The British seemed to practice polyandry with women having many sex partners at once with families running along female lines. British women were so open sexually that Augusta Julia Domna condemned them:
" ... During the negotiations to purchase the truce necessary to secure the Roman retreat to the wall, Septimius Severus's wife, Julia Domna, criticised the sexual morals of the Caledonian women; the wife of Argentocoxos, a Caledonian chief, replied: "We consort openly with the best of men while you allow yourselves to be debauched in private by the worst". This is the first recorded utterance confidently attributable to a native of the area now known as Scotland. The emperor Septimius Severus died at York while planning to renew hostilities, and these plans were abandoned by his son Caracalla. ... "
- That kind of open polyandry to me indicates that the British were, like the Romans, also penis caged!
Garden of Priapus - 427
Blond muscle girl over a caged slave
This is what Empress Julia Domna was probably complaining about - virile British women mounting idle penis caged Roman men - The Suburra was probably heavily British if Empress Messalina had to don a blond wig to work there as a prostitute ...
For a Roman Matron of empress rank to complain of the sexual looseness of British women indicates a very high libido for the ancient Briton woman
***
Martial: Book VII:76 The reality
“ … If powerful men take you up,
at meals, theatres, and porticos,
like riding and bathing with you,
wherever you happen to go,
don’t be too proud, Philomusus:
you give pleasure, it isn’t love. … “
Translated by A. S. Kline (2006)
Garden of Priapus - 428
More Blond muscle girl over a caged slave - Trojan doggy style - and a large black mentule
***
Martial: LXXI AN UNFORTUNATE FAMILY
“ … THE wife and the husband both suffer from piles,
And so does their daughter, her husband, and boy.
The ulcer their steward and bailiff defiles,
And every farm-hand who is in their employ;
There are piles on them all, both on young and on old:
But piles of farm produce you'll nowhere behold. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
- Farm sex - both male and female have anal sex and get "piles" - Celts were a more primitive, rural Etruria - With Celts the mentule was open, with Rome hidden - Or Celts were Etruria before the Greek invasion
***
- British queen Boudica was one of many British women who led their men into battle against the Romans. Her husband the King passed on his Kingdom to his daughters - That's a sign of a matriarchy to me - and probably the ancient female phallus and bound or caged male phallus.
Another example is mentioned above - " Under a woman's leadership the Brigantes were able to burn a colony, to storm a camp" - Calgacus ...
My guess is the social structure was identical to the Etruscans who were southern Celts - Etruscans were an openly female phallus tribe
" ... The social position of women differed by region and time period. The mainland Celtic "Princess" tombs of Bad Dürkheim, Reinheim, Waldalgesheim and Vix show that women could hold high social positions; but whether their position was a result of their marital status is unclear. Thus modern authors refer to them as both "ladies" and "princesses". The chariot found in the grave of an elite female person in Mitterkirchen im Machland is accompanied by valuable goods like those listed above.Plutarch names the women of Cisalpine Gaul as important judges of disputes with Hannibal. Caesar stresses the "power of life and death" held by husbands over their wife and children. Strabo mentions a Celtic tribe, in which the "Men and women dance together, holding each other's hands", which was unusual among Mediterranean peoples. He states that the position of the sexes relative to each other is "opposite... to how it is with us." Ammianus Marcellinus, in his description of the manners and customs of the Gauls, describes the furor heroicus (heroic fury) of the Gallic women, as "large as men, with flashing eyes and teeth bared."
Recent research has cast doubt on the significance of these ancient authors' statements. The position of Celtic women may have changed, especially under the influence of Roman culture and law, which saw the man as head of his household.
British female rulers, like Boudicca and Cartimandua, were seen as exceptional phenomena; the position of king (Proto-Celtic *rig-s) - in Gaul mostly replaced by two elected tribal leaders even before Caesar's time - was usually a male office. Female rulers did not always receive general approval. Thus, according to Tacitus, the Brigantes "goaded on by the shame of being yoked under a woman" revolted against Cartimandua; her marital disagreement with her husband Venutius and the support she received from the Romans likely played an important role in her maintenance of power. On the other hand, he says of Boudicca, before her decisive defeat, "[The Britons] make no distinction of gender in their leaders."
Whether a Celtic princess Onomaris (?νομαριξ), mentioned in the anonymous Tractatus de Mulieribus Claris in bello ("Account of women distinguished in war"), was real, is uncertain. She is meant to have taken leadership when no men could be found due to a famine and to have led her tribe from the old homeland over the Danube and into southeastern Europe.
In later times, female cultic functionaries are known, like Celtic/Germanic seeress Veleda who has been interpreted by some Celtologists as a druidess.). Celtic druidess [de]es, who prophesied to the Roman emperors Alexander Severus, Aurelian und Diocletian, enjoyed a high repute among the Romans.
On the lead Curse tablet from Larzac (c. 100 AD), which with over 1000 letters is the longest known text in the Gaulish language, communities of female magic users are named, containing 'mothers' (mat?r) and 'daughters' (duxt?r), perhaps teachers and initiates respectively. ... " Wikipedia
Garden of Priapus - 429
More Blond muscle girl over a caged slave - Trojan doggy style - and a large black mentule - Valykrie!
Martial: LXXV TO AN AMOROUS OLD WOMAN
“ … You are ancient and ugly and haven't got money:
But yet you expect your full share of love's honey…”
Pott & Wright's : Martial, : the twelve books of Epigrams
- That can't happen without the penis cage! Roman women were picking up and sodomizing young boys at the grandma stage
***
The premiere Roman British Queen was Cartimandua - She reigned alone - throwing her husband out for a younger mate:
Cartimandua or Cartismandua (reigned c. AD 43 – c. 69) was a 1st-century queen of the Brigantes, a Celtic people living in what is now northern England. She came to power around the time of the Roman conquest of Britain, and formed a large tribal agglomeration that became loyal to Rome. The only account of her is by the Roman historian Tacitus, through which she appears to have been widely influential in early Roman Britain.
Her name may be a compound of the Common Celtic roots *carti- "chase, expel, send" and *mandu- "pony".
Although Cartimandua is first mentioned by Tacitus as in 51, her rule over the Brigantes may have already been established when the Roman emperor Claudius began the organised conquest of Britain in 43: she may have been one of the eleven "kings" who Claudius's triumphal arch says surrendered without a fight. If not, she may have come to power after a revolt of a faction of the Brigantes was defeated by Publius Ostorius Scapula in 48.
Being of "illustrious birth", according to Tacitus, Cartimandua probably inherited her power, as she does not appear to have obtained it through marriage. She and her husband, Venutius, are described by Tacitus as loyal to Rome and "defended by our [Roman] arms". In 51, the British resistance leader Caratacus sought sanctuary with Cartimandua after being defeated by Ostorius Scapula in Wales, but Cartimandua handed him over to the Romans in chains.
Having given Claudius the greatest exhibit of his triumph, Cartimandua was rewarded with great wealth. She later divorced Venutius, replacing him with his armour-bearer, Vellocatus. In 57, although Cartimandua had seized his brother and other relatives and held them hostage, Venutius made war against her and then against her Roman protectors. He built alliances outside the Brigantes, and during the governorship of Aulus Didius Gallus (52–57) he staged an invasion of the kingdom of the Brigantes. The Romans had anticipated this and sent some cohorts to defend their client queen. The fighting was inconclusive until Caesius Nasica arrived with a legion, the IX Hispana, and defeated the rebels. Cartimandua retained the throne thanks to prompt military support from Roman forces.
She was not so fortunate in 69. Taking advantage of Roman instability during the year of four emperors, Venutius staged another revolt, again with help from other nations. Cartimandua appealed for troops from the Romans, who were only able to send auxiliaries. Cartimandua was evacuated, leaving Venutius in control of a kingdom at war with Rome. After this, Cartimandua disappears from the sources.
... In his Annals and the Histories, Tacitus presents Cartimandua in a negative light. Although he refers to her loyalty to Rome, he invites the reader to judge her "treacherous" role in the capture of Caratacus, who had sought her protection; her "self-indulgence"; her sexual impropriety in rejecting her husband in favour of a common soldier; and her "cunning stratagems" in taking Venutius' relatives hostage. However, he also consistently names her as a queen (regina), the only one such known in early Roman Britain. Boudica, the only other female British leader of the period, is not described in these terms.
One of the later mediaeval Welsh triads likewise mentions "treachery" against Caratacus (Caradoc) by one Aregwedd Foeddawg whom some identify with Cartimandua: in a garbled account, Caradoc is made a son of Brân the Blessed who is named as one of the "Three Blessed Kings" for introducing Christianity to the Britons after captivity in Rome. .... " Wikipedia
Garden of Priapus - 430
More Blond muscle girl over a caged slave - Trojan doggy style - and a large black mentule under a portrait of boss lady. That was muscle lady's first male penetration - sponsored by boss lady
- British slaves were being sold into slavery by Queen Cartimandua - The female phallus and the caged male will do that! Raw female power and lust ...
***
But breaking Britain brought peace to Europe - and a higher civilization
Martial: LXXX: TO FAUSTINUS
“ …SINCE now our Roman peace the North refrains,
And war's grim trumpets cease their dreadful strains,
This little book to Marcellinus send,
For now to verse his leisure he can lend.
And if you wish the petty gift to increase
Send too a page to serve his hours of peace.
Not such a one as nursed by Getic cattle
On ice-bound rivers makes his hoopstick rattle,
But some young Lesbian boy whose cheeks glow warm,
Or Spartan yet unscourged by mother's arm.
He'll send to you instead from Hister's dales
A serf to feed your sheep in Tibur's vales. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 431
More Cuban - over a caged slave
"But some young Lesbian boy whose cheeks glow warm,
Or Spartan yet unscourged by mother's arm." - From Previous Martial epigram
"young Lesbian boy?" - probably means penis caged youth - Roman men were treated as girls by phallic matrons until 25 ...
The images are there, but it's hard to fully see it
" ... You want me, dear lady,
is a thing most unsteady.
Your words and your gestures
Your face - that says ' No. ... "
Nude Cuban and friends scorging a penis caged slave
Reminds me of Martial from above: "Or Spartan yet unscourged by mother's arm"
Spartans were all male warriors in the modern image - but Martial has added an Amazon dimension to their world - in the Lysistrata we learn that they had a taste for anal sex - but today's image is all male - The Roman image is female on male mentule - which is a very different thing ...
***
More Gay troubles ...
Martial: XXXIII TROP D'AMOUR
“ … YOUNG Nancy was once
the most happy of men,
But now he's quite weary of life;
Thefts, runaway slaves,
fires, mourning and death,
And worst thing of all
- a fond wife. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 433
Nude Cuban her mentule and friends over a caged slave
***
Martial: XLII THE PERFECT BATH
“ … IF you never have bathed with Etruscus,
my friend,
Then you'll die still unbathed
when you come to your end.
No waters are quite so alluring,
you'll own:
Not the founts of Aponus
to maidens unknown,
Or soft Sinuessa,
or Passer's hot stream,
Proud Anxur,
or Phoebus,
or Baiae supreme.
Nowhere so serene
is the light the sun pours,
Nowhere does the day last
for so many hours.
Green slabs from Taygetus
and African stone
Contend with the marble
in Phrygia hewn,
While rich alabaster
deliciously warm
Adds its glow to the snake-stone's peculiar charm.
If you like Spartan methods,
first try their dry heat,
Then a plunge
where the Virgo and Marcia meet;
For the water's so bright
and the stone shines so clear
You would never suspect
any water was there.
Here, dash it:
wake up: listen:
don't shut your eye.
Very well:
you will never have bathed
when you die. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 434
Cuban over a slave Trojan doggy style and friends
***
Sexy stepmother
Martial: XVI TO GALLUS
“ … To your father's young wife in his lifetime you were
Something more than a stepson,
so people aver.
It could not be proved while he lived,
it is true,
But now he's departed
she still stays with you.
It's a case; were great Tully alive
he could lend you
No aid, nor could
Regulus even defend you.
When she chooses
your stepmother still to remain
She was never a proper stepmother, that's plain. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Both father and son were being sodomized by the stepmother - "young Lesbian boy" and the Fibula was the Roman way - and just because the penis cage came off at 25 probably does not mean that much - a lifelong pattern had been set by then for Roman and Greek and Egyptian and Babylonian men.
Garden of Priapus - 435
More Cuban over a slave Trojan doggy style and friends
- That's the female "Amorous bull" of a Martial Epigram above
***
Gifts to a "young Lesbian boy" from an amorous female bull
Martial: XXVIII TO CHLOE
“ … You give Spanish cloaks
to Lupercus as hire,
Their wool dyed
in scarlet and purple of Tyre,
And a toga new
dipped in Galesus' warm tide,
Sardonyx from India
and emeralds beside,
And a hundred new sovereigns
fresh from the mint;
Whatever he asks for
you grant without stint.
His skin may be smooth
and his cheeks may be fair;
But your stripling Lupercus
will soon strip you bare. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
- - It makes sense the Priests of Cybele castrated themselves - They wanted to remain "young Lesbian boys” forever!
***
There's a term Jung has for this: Puer aeternus
" ... Puer aeternus (Latin for 'eternal boy'; female: puella aeterna; sometimes shortened to puer and puella) in mythology is a child-god who is forever young. In the analytical psychology of Carl Jung, the term is used to describe an older person whose emotional life has remained at an adolescent level, which is also known as "Peter Pan syndrome", a more recent pop-psychology label. In Jung's conception, the puer typically leads a "provisional life" due to the fear of being caught in a situation from which it might not be possible to escape. He or she covets independence and freedom, opposes boundaries and limits, and tends to find any restriction intolerable
... The phrase puer aeternus comes from Metamorphoses, an epic work by the Roman poet Ovid (43 BC – c. 17 AD) dealing with Greek and Roman myths. In the poem, Ovid addresses the child-god Iacchus as "puer aeternus" and praises him for his role in the Eleusinian mysteries. Iacchus is later identified with the gods Dionysus and Eros. The puer is a god of vegetation and resurrection; the god of divine youth, such as Tammuz, Attis, and Adonis.
The figure of a young god who is slain and resurrected also appears in Egyptian mythology as the story of Osiris. .
... Swiss psychiatrist Carl Gustav Jung developed a school of thought called analytical psychology, distinguishing it from the psychoanalysis of Sigmund Freud (1856–1939). In analytical psychology (or "Jungian psychology"), the puer aeternus is an example of what Jung considered an archetype, one of the "primordial, structural elements of the human psyche."
The shadow of the puer is the senex (Latin for 'old man'), associated with the god Cronus—disciplined, controlled, responsible, rational, ordered. Conversely, the shadow of the senex is the puer, related to Hermes or Dionysus—unbounded instinct, disorder, intoxication, whimsy.
Like all archetypes, the puer is bipolar, exhibiting both a "positive" and a "negative" aspect. The "positive" side of the puer appears as the Divine Child who symbolizes newness, potential for growth, hope for the future. He also foreshadows the hero that he sometimes becomes (e.g. Heracles). The "negative" side is the child-man who refuses to grow up and meet the challenges of life face on, waiting instead for his ship to come in and solve all his problems.
"For the time being one is doing this or that... it is not yet what is really wanted, and there is always the fantasy that sometime in the future the real thing will come about.... The one thing dreaded throughout by such a type of man is to be bound to anything whatever."
"Common symptoms of puer psychology are dreams of an imprisonment and similar imagery: chains, bars, cages, entrapment, bondage. Life itself...is experienced as a prison."
When the subject is a female, the Latin term is puella aeterna, imaged in mythology as the Kore (Greek for 'maiden'). One might also speak of a puer animus when describing the masculine side of the female psyche, or a puella anima when speaking of a man's inner feminine component.
" ... Carl Jung wrote a paper on the puer aeternus, titled "The Psychology of the Child Archetype", contained in Part IV of The Archetypes and the Collective Unconscious (Collected Works, Vol. 9i). The hero-child aspect and his relationship to the Great Mother is dealt with in chapters 4 and 5 of Part Two of Symbols of Transformation (CW, vol. 5).
In his essay "Answer to Job" (also included in Psychology and Religion: West and East) Jung refers to the puer aeternus as a figure representing the future psychological development of human beings.
That higher and 'complete' (teleios) man is begotten by the 'unknown' father and born from Wisdom, and it is he who, in the figure of the puer aeternus—'vultu mutabilis albus et ater' —represents our totality, which transcends consciousness. It was this boy into whom Faust had to change, abandoning his inflated onesidedness which saw the devil only outside. Christ's 'Except ye become as little children' prefigures this change, for in them the opposites lie close together; but what is meant is the boy who is born from the maturity of the adult man, and not the unconscious child we would like to remain."
The Problem of the Puer Aeternus is a book based on a series of lectures that Jungian analyst Marie-Louise von Franz gave at the C.G. Jung Institute, Zurich, during the Winter Semester, 1959–1960. In the first eight of twelve lectures, von Franz illustrates the theme of the puer aeternus by examining the story of The Little Prince from the book of the same name by Antoine de Saint-Exupéry. The remaining four lectures are devoted to a study of a German novel by Bruno Goetz, Das Reich ohne Raum ('The Kingdom Without Space'), first published in 1919. Of this novel von Franz says:
It is interesting that it was written and published before the Nazi movement came into being in 1933, before Hitler was ruminating on his morbid ideas. Bruno Goetz certainly had a prophetic gift about what was coming, and ... his book anticipates the whole Nazi problem, throwing light upon it from the angle of the puer aeternus".
Now or Neverland is a 1998 book written by Jungian analyst Ann Yeoman dealing with the puer aeternus in the form of Peter Pan, one of the most well-known examples of the concept in the modern era. The book is a psychological overview of the eternal boy archetype, from its ancient roots to contemporary experience, including a detailed interpretation of J. M. Barrie's popular 1904 play and 1911 novel.
Mythologically, Peter Pan is linked to [...] the young god who dies and is reborn...as well as to Mercury/Hermes, psychopomp and messenger of the gods who moves freely between the divine and human realms, and, of course, to the great goat-god Pan [....] In early performances of Barrie's play, Peter Pan appeared on stage with both pipes and a live goat. Such undisguised references to the chthonic, often lascivious and far from childlike goat-god were, not surprisingly, soon excised from both play and novel." ...." Wikipedia
Garden of Priapus - 436
More tall Amazon over chained penis caged slave ...
More money, more problems ...
- Or, Moneys great, except when it chains you up!
***
“ … WHEN you had but one thousand
Four legacies raised it to five.
as though nothing were left you at all,
So miserly now have become
To a dinner with you at your home. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Or maybe its rank - like I said before, you do not interact with those below you - Rank - Roman Tribades or female amorous bulls, like spotted Hyenas, did not pleasure the men they sodomized - that was not considered "manly" ! (Martial 7.67)
-Reading Martial - that was probably true of all Roman matrons - Roman sex was radically female phallic - not just Tribades, but all Roman women
Garden of Priapus - 437
More tall Amazon over chained penis caged slave ...
***
Amorous Roman female bull loses young male sex toy
Martial: XIV: TO AULUS
“… My girl has just suffered
a most cruel blow,
Her favourite plaything
she's lost,
you must know.
It was not a sparrow
like that which of yore
Catullus to Lesbia
could not restore.
Nor was it a dove
such as Stella today
From his darling lanthis
saw stolen away.
My girl is not taken
by trifles so vain,
And the loss of a bird
would not cause
her much pain.
She has lost her pet page-boy
who promised to be
In his virile appendage
a real prodigy. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
- Sparrow or dove as female pet is the caged bird - a common gay euphemism for the caged phallus - Although in Rome it was not gay!
All Roman men from the emperor down were "caged birds" - That's a common fascinum image - a leashed and winged dog-penis...
Garden of Priapus - 438
Boss lady and a young asian caning a penis caged slave
Young Asian domme - that seems to be an archetype in BDSM - my guess is the very well known Asian Dragon is pretty much the same thing ... The dragon phallus is female, not male - like birds
“…CAERELLIA,
but a chit,
apes womanhood,
Old Gellia
affects a skittish mood:
How can one bear
with either,
and adjust
The divers claims
of laughter
and disgust? … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 439
More boss lady and a young asian caning a penis caged slave
***
Gay baths not for Martial
Martial: XXXIV: ON THE BATHS OF CHARINUS
“ … How is it,
you ask,
that a rascal
so low,
As Charinus
could yet
this one service
bestow?
I'll explain.
Was not Nero
a monster confessed,
Yet are not
his baths
still accounted
the best?
At this some
base knave
with a sly
sneering nod
May remark-
' To the gifts of
our master
and god
You prefer
something else
'-Nay, that is your
vile fancy.
I preferred
Nero's baths
to the
baths of a Nancy. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 440
More boss lady and a young asian caning a penis caged slave
Roman female phallus sex was gay-like - but still not gay - It's a new but ancient sexual category
- But that's really a false fantasy that is current today - In the pursuit of assimilation gay sex is aping middle class straight sex - with all that that implies
***
Martial XXII: THE BATHER
“ …FAIR Nelly,
just wedded
and still a coy bride,
To escape
from embraces
plunged in the bright tide.
But the treacherous water
refused to conceal her,
And the deeper
she plunged,
the more clear
did reveal her.
So shut
in clear glass
you may count
lilies white,
So crystal
displays
a red rose-bud
to sight.
I leaped in
behind her,
and snatched
a sly kiss,
Though the water
prevented
perfection of bliss. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Rome was a bath culture - goes back to Greece and Troy and Egypt - and from this poem bathing was not segregated by gender. From other poems by Martial baths were another form of houses of prostitution ...
And with the bronze penis cage - that would be male prostitution - or women chasing men for anal sex - as the young Roman bride was expected to after "yoking" her husband - or puting his phallus under lock and key
Martial himself was a busy male prostitute - or was used often anally by phallic Matrons in the Suburra - the same as Julius Ceasar and Domitian and many others ...
Garden of Priapus - 441
More boss lady and a young asian caning a penis caged slave
Forcible kissing - of Roman men of power!
Martial: XCVIII THE FOND SALUTE
“THERE'S no chance to escape
from the kissers of Rome,
They meet you
and cross you
and follow you home,
They will hurry in hundreds
from every place,
No salve-besmeared lips
and no pimple-decked face,
Sore cheek
or raw chin,
will preserve you from those,
Though an icicle click
at the end of your nose.
Be it cold,
be it hot,
or whatever betide,
They will steal the best kiss
you had kept for your bride;
You can wrap up your head
in a hood of stout leather,
Or curtain your litter
-that fails altogether;
Through smallest of crevices
kissers can crawl.
Will the dignified consul escape?
Not at all.
No, the tribune and he,
though the lictors resist
With rod and with voice,
will be certainly kissed;
If you sit in the lofty tribunal
and there
You administer law
in the emperor's chair,
You may think, it may be,
that you're safe for the time
But no;
to that altitude
kissers can climb.
Nor is fever
-or mourning
-a valid excuse;
You can swim out to sea,
but you'll find it no use;
Is there then no escape?
Yes, one chance may exist:
Make friends with the kissers-
you'll cease to be kissed. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 442
Young asian and her first penis caged conquest
***
Martial: IX A DEGENERATE DAUGHTER
“ … DR GOODMAN'S
young daughter
has taken a lover,
And for his fine eyes
thrown her
own husband over;
She's giving him money too.
Oh, what a shame!
She does not live up to
the family name. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
- Martial was probably describing a rite of passage for the young Roman matron - her first lover. Roman society was Polyandrous at the elite level - One phallic female bull servicing many penis caged males...
Garden of Priapus - 443
More young asian and her first penis caged conquest
***
The hard to get mistress - or alluring female Roman phallic bull
Martial: XXIX TO PUDENS
“ … THEIR wealth
has wrought
my verses harm,
Their sated reader
yawns and dozes;
'Tis rarity
gives books their charm,
Like early fruits
or winter roses.
Let mistresses
be coy and hard,
And men will spend
their all to win them;
If doors are never
shut and barred
They cannot draw
young love within them. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 444
More young asian and her first penis caged conquest
Servicing the Mentule after rough anal sex- I'm certain that derives from the question the Sumerian goddess Innana asks the sun god: "who will plow my vulva?" - Answer - the shepard Dumuzi
The supreme phallic goddess Vesta probably had a similar though secret mythology that phallic Roman matrons lived by ...
***
Blinded by the earth or "cthonic" sun
Martial: XXX WARNING TO FISHERMEN
“ … Go from our Baian Lake,
I bid thee go,
Ere thou
the guilt of sacrilege allow.
Holy the fish
that swim about this strand;
They know their Lord,
and fawn upon the hand
That is on earth most mighty,
and withal
They have their names
and answer to his call.
An impious wretch
from Africa's dark shore
Was drawing from this deep
his prey of yore,
When sudden blindness
fell upon his eyes,
Nor could he longer
see his watery prize.
So now he holds
his cursed hooks in hate,
And as a beggar
sits at Baiae's gate.
Revere these dainty fish
and with pure heart
Cast them a guileless meal
and then depart. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
(Dec 4, 2021) I’ve seen that sun - its not a myth
***
" ... Baiae ... was an ancient Roman town situated on the northwest shore of the Gulf of Naples and now in the comune of Bacoli. It was a fashionable resort for centuries in antiquity, particularly towards the end of the Roman Republic, when it was reckoned as superior to Capri, Pompeii, and Herculaneum by wealthy Romans, who built villas here from 100 BC to AD 500. It was notorious for its hedonistic offerings and the attendant rumours of corruption and scandal.
The lower part of the town later became submerged in the sea due to local volcanic, bradyseismic activity which raised or lowered the land, and recent underwater archaeology has revealed many of the fine buildings now protected in the submerged archaeological park.
Many impressive buildings from the upper town can be seen in the Parco Archeologico delle Terme di Baia.
Baiae was said to have been named after Baius , the helmsman of Odysseus's ship in Homer's Odyssey, who was supposedly buried nearby. The adjacent "Baian Gulf" (Latin: Sinus Baianus) was named after the town. It now forms the western part of the Gulf of Pozzuoli.
The settlement was also mentioned in 178 BC under the name Aquae Cumanae ("Cumaean Waters").
Baiae was built on the Cumaean Peninsula in the Phlegraean Fields, an active volcanic area. It was perhaps originally developed as the port for Cumae.
Baiae was particularly fashionable towards the end of the Roman Republic. Marius, Lucullus, and Pompey all frequented it. Julius Caesar had a villa there, and much of the town became imperial property under Augustus. Nero had a notable villa constructed in the middle of the 1st century and Hadrian died at his villa in AD 138. It was also a favourite spot of the emperor Septimius Severus. The resorts sometimes capitalised on their imperial associations: Suetonius mentions in his history that the cloak, brooch, and gold bulla given to the young Tiberius by Pompey's daughter Pompeia Magna were still on display around AD 120.
According to Suetonius, in AD 39, Baiae was the location for a stunt by the eccentric emperor Caligula to answer the astrologer Thrasyllus's prediction that he had "no more chance of becoming emperor than of riding a horse across the Gulf of Baiae". Caligula ordered a 3-mile-long pontoon bridge to be built from impounded ships of the area, fastened together and weighted with sand, stretching from Baiae to the neighbouring port of Puteoli. Clad in a gold cloak, he then crossed it upon a horse. Cassius Dio's Roman History also includes the event, with the detail that the emperor ordered resting places and lodging rooms with potable water erected at intervals along the bridge. As late as the 18th century, scattered fragments were still being shown to tourists as the "Bridge of Caligula". Malloch has argued that Suetonius's account was likely coloured by his bias against Caligula; instead, he claims that "the act of bridging the Bay of Naples was an excellent—and safe—means by which to lay the foundation for [Caligula’s] military glory."
Baiae was notorious for the hedonistic lifestyle of its residents and guests. In 56 BC, the prominent socialite Clodia was condemned by the defence at the trial of Marcus Caelius Rufus as living as a harlot in Rome and at the "crowded resort of Baiae", indulging in beach parties and long drinking sessions. An elegy by Sextus Propertius written in the Augustan Age describes it as a "den of licentiousness and vice". In the 1st century, "Baiae and Vice" formed one of the moral epistles written by Seneca the Younger; he described it as a "vortex of luxury" and a "harbour of vice" where girls went to play at being girls, old women as girls and some men as girls according to a first century BC wag.
It never attained municipal status, being administered throughout by nearby Cumae.
From 36BC, Baiae included Portus Julius, the base of the western fleet of the Roman Navy before it was abandoned because of the silting up of Lake Lucrinus (from which a short channel led to Lake Avernus) for the two harbours at Cape Misenum 4 miles (6.4 km) south.
Baiae was sacked during the barbarian invasions and again by Muslim raiders in the 8th century. It was deserted owing to recurrent malaria by 1500, but Pedro de Toledo erected a castle, the Castello di Baia, in the 16th century. ... " Wikipedia
Garden of Priapus - 445
Boss lady has a go - military style female amorous bull
- The antics of "our Baian Lake" were almost certainly female phallus based:
" ... In the 1st century, "Baiae and Vice" formed one of the moral epistles written by Seneca the Younger; he described it as a "vortex of luxury" and a "harbour of vice" where girls went to play at being girls, old women as girls and some men as girls according to a first century BC wag. ... " Wikipedia
- All new to me, but as I said before probably based on older Sumerian models - and Egyptian too - the phallic goddess Sekhmet-Min was celebrated each year with drunken orgies ...
***
"our Baian Lake" - probably
Martial: BOOK TEN
“ … Here is no
stagnant
sea or air
The deep,
a living thing,
exhales,
Soft breath
to toy
with Thais' hair
And gently fill
the painted sails;
How lightly here
the Zephyrs play,
As though
a maiden's
dainty hand
The heat of summer
to allay,
Her loveliness
had softly fanned;
Not far
the fisher
needs to roam,
But in the waters
clear and still
Beneath the casement
of his home
May watch and
take his prey at will;
And here though
Aeolus should rave,
The table lacks
not dainty fare;
The fish-pool
fears
no angry wave,
Pike, mullet, lampreys
all are there,
Home-bred
its denizens
and tame
Huge mullets here
and barbel swim,
Whose keeper
knows them
all by name
And at his call
they come to him;
Their lord,
alas, through
all the year
From city toil
is seldom free,
Few days,
O Rome,
thou givest
him here,
How many
he must
give to thee;
Oh happy they
who may abide
In this
fair place
although in thrall;
These pleasures
doth
their lord provide,
His servants have
the joy of all. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Dec 5, 2021: Opening of "inner eye" dream images associated with this post - Crystal-greenish or gem-like inner eyes "waking up" ...
- Phallic Roman Matron as Dionysus - The underwater Archaeology Park of Baiae
Garden of Priapus - 446
More boss lady has ago - military style female amorous bull
The beautiful greenish "inner eyes" I saw in a dream are probably dragon eyes - that's a reptilian color. Green speckled with gem-like strains of white crystal ...
"Our Baian Lake" is probably the basis of Holy Grail iconography - the fisher king in his grail castle ...
***
Martial: LXVII TO PANNICUS
“ … Do you ask,
Pannicus,
why your wife Caelia
has about her
only priests of Cybele?
Caelia loves
The flowers of marriage,
but fears the fruits … “
The Epigrams of Martial, Henry G. Bohn (1859)
- That's confirmation that the castrated priests of Cybele did in fact have sex! Amazon bulls mounting the male rectum was hotter than than the regular thing - and not just for castrated priests - all Roman men were in the penis cage ...
(Dec 6, 2021) Abortion may be another reason for the anti sex #me too movement - No sex, no abortion !
Killing babies is human sacrifice - That's what Xibalban's do! I think I had an anxiety dream about this several years ago - "Saturn devours his own" - on page 34 of this website!
Garden of Priapus - 447
More boss lady has a go - military style female amorous bull
***
The drowning of a "young lesbian boy" in "Our Baian Lake"
LXVIII. TO CASTRICUS, ON THE DEATH OF THE YOUNG EUTYCHUS
amid the waters of Baiae.
left her effeminate Hermaphroditus
be propitious to thee … “
The Epigrams of Martial, Henry G. Bohn (1859)
- Hermaphroditus is male - thats fixed for me now - a "young lesbian boy" in the god-space ...
Or a male sexual passive deity - to a phallic female nymph though ... That's not gay sex as is universally assumed
Garden of Priapus - 448
More boss lady has a go - military style female amorous bull
The "sulphureous waters" of the fair and amorous nymph of "Our Baian Lake"
Martial: XLIII. TO CASTRICIUS.
if permitted to be idle. … “
The Epigrams of Martial, Henry G. Bohn (1859)
Garden of Priapus - 449
More Korean student caning her professor - - military style female amorous bull
***
That was life at the "sulphureous waters" of the fair and amorous nymph of "Our Baian Lake" - but also everyday life for the Roman elite - some sort of nymph deity
***
I've found something important - the amorous nymph of "Our Baian Lake" - but she's lost again!
***
Martial: LXXIV WITH A GIFT OF CHEAP GLASS-WARE
" ... EGYPT shall send you
Pott & Wright's : Martial, : the twelve books of Epigrams
**
"Our Baian Lake" : From Termestufedinerone - an Italian tourism website
" The history of Stufe di Nerone – from ancient Romans to nowadays ....
Two thousand years ago the rich of antiquity came to Baia, the richest and smartest holiday resort in the Roman Empire; those who could afford it had a villa built, possibly a huge and luxurious one.
The name of this gorgeous cove is connected to the legendary journey of Ulysses who buried there his companion Bajos. Landing place of the powerful Cuma, it was the most praised and patronized for its environmental delights and for its thermal springs.
Baia’s success depends on its thermal waters. Since II century A.D. in fact thermal fixtures have been built in Baia: the baths are said to be invented just here.
It shortly becomes an elitist and well-known holiday resort: it was impossible not to enjoy it. The blue sky, the transparent sea, the pleasant weather, the warm water of the spa: everything seems done on purpose to stimulate idleness and pleasure.
The beauty of the place and the richness of the landscapes were such as to inspire personages as Horatio (65 BC – 8 AD), who said : “No gulf in the world shines more than pleasant Baia”. There Julius Caesar, Pompeius the Great, Marcus Antonius, the poet Lucullus and Cicero.
The list of the emperors who attended Baia is very long: Caligula, Claudius, Nero ( who, in his villa in Baia, had his mother Agrippina and his aunt Domitia Lepidia murdered), Domitian, Adrian, Antoninus Pius, Commodus, Alexander Severus. Moreover, Historian Titus Livy (59 BC – 17 AD) tells that Roman consul Cornelius, in passing Baia, relieved the consequences of a fall off a horse just by these thermal waters, and in 78 BC he came to the "aquae Cumane" to heal his arthritis
Many people have appreciated Baia’s inactivity : Baia was a place of ” fun and games” according to Ennius, of “pleasures, loves and betrayals” for Cicero, of “damnation” for Propertius and “vice” for Seneca.
It was “blessed Venus’s golden shore” for Martial, where “ not only virgins become a common good, but many old people restore to youth and many boys become effeminate” for Varro; finally poet Martial ironically notes: “ In Baia a woman comes like a Penelope and goes away from there like a Helen”..
Due to frequentations Baia became an important cultural and recreative centre, to such an extent as Cicero (106 BC - 43 BC) defined it "pusilla (little) Roma". And like Rome it was enriched with very beautiful buildings, Propertius himself (49 BC – 16 BC), in his Elegies, I, XI, 30 describes the landscape disclosing to his eyes during a walk
“ Along the way, you stop to see the ruins of three famous temples, a short distance from one another, one dedicated to Venus, one to Diana, the third to Mercury; but this last one can be visited only mounting on the mariners’ shoulders because it is full of water. All these three temples have more or less the same shape and are built in the Pantheon style”.
Besides appreciating the beauty of this place, Propertius was aware of the risks connected to it; in fact, tortured by jealousy, he pleads the beloved Cynthia to abandon the corrupt waters of Baia and bursts saying:”
"... a pereant Baiae, crimen amoris, aquae"
(Be the corrupt waters of Baia cursed: they are a crime against love).
Ovid (43 BC – 18 AD) too, in his Ars Amatoria. Describes the beauties of the place:
“ Think of beautiful Baia, of the wide hug of the sea, that clasps Baia, of its smoking sulphur springs”.
Seneca (4 BC – 65 AD) in a letter of his pictured Baian nights, drunk with music, wine and loose women, (ambubaje) – with wonderful colours – the glittering surrounding and its performances which competed in beauty with those of the Egyptian Canòpo, famous sinful city.
To the favour of the gods, as manifestation of their presence, the therapeutic effectiveness of these plentiful and prodigious waters is ascribed, They “ gush out plentiful and disorderly in quite a lot of places here cold, there hot, there mixed… elsewhere warm and fresh.
Making people hope remedies against illnesses and gushing out only to mankind’s advantage among all living beings, they increase the number of deities with various names and raise some cities like Pozzuoli.” (Plinio 23 AD – 79 AD): Nat. Hist. XXXI).
To the Nymphs, who personified springs, worship is paid and healing is pleaded for.
The temples of Cibele, of celestial Venus, of Minerva, of Lucrina Venus.
The worship of the waters is carried out in the most prodigious sanctuary of vapours and springs, by the sound of songs dedicated to love goddess.
Our way is on the wave of sulphureous waters which healed pains and illnesses, on those waters which gave splendour and envy (Salerno school), on the memories of a healthy vapours river; on the tired stones of Baia’s spa, on the stony silence of legendary Cumae.
Pliny the Old stated that nowhere on the Earth there was greater abundance and variety of waters than in Baia’s gulf.
In ancient Rome, Baia meant thermal waters and lustful spot.
Cornelius Celsus (25 BC – 50 AD), Galen (131 AD – 201 AD) e Oribasio (325 - 403 AD Emperor Julian’s doctor) praised these waters as miraculous, almost with magic virtue.
Baia’s growth coincided with the last period of social wars, but its thermae were already known in II century BC, when consul Gneus Cornelius (170 BC) went there to follow a treatment for his arthritism at "acque cumane" springs.
Cassiodorus (490 - 583) states: “[ ...] the thermal baths, fed by hot vapours, are healthier than any artificially heated bath, since Nature surpasses by far human intellect [ ...]
Nothing is more sublime than Baia’s shores, where one can join the possibility to have the sweetest pleasures and to be satisfied with the incomparable gift of health.
Cassiodorus Variae, IX, 6, 6).
Peter from Eboli in his "De Balneis Puteolanis" dating 1220 lists the Phlegrean thermal baths with effective descriptions: he speaks about the BALNEUM SILVIANAE (the present-day Stufe di Nerone), at the foot of Tritoli sudatorium: perhaps mother Silvia found this bath, which she called after her name.
The presence of these inscriptions on the healthy baths of the Phlegrean coast and their attribution to the Virgil’s “magic protection” developed that thaumaturgic and so “magic” idea which especially in the Middle Ages was applied to the thermo-mineral waters of the area. To the Phlegrean thermo-mineral waters a therapeutic power with magic virtues is ascribed, so much that the world is astonished by it and
Boccaccio (1313/1375) was to see them gush out in “Venus’s birthday place”.
Almost everywhere hot water gushes out which ”heals old and new sores, helps all the body, frees from heartache and arthritis, makes fat limbs thinner, the sad it makes rejoice”.
With the decadence of the Empire, towards IV and V centuries Baia came to an end owing to both downward bradyseism which submerged all the coastline and the barbarian invasions which found it devoid of walls able to defend it. For the latter reason the city was sacked by Alaric in 410, by Genseric in 456 and by Totila in 525.
From VII century to 1026 the area became part of The Dukedom of Naples, agriculture, fishing and thermal activity were the main sources of economy.
Downward bradyseism, in X century, reached its highest point, submerging most of the coastline and harbour facilities; in 1131 it fell in the Normans’ hands whose leader was Roger II.
Thermal activity as well, never interrupted throughout the previous centuries, regained momentum thanks to the building of a new hospital complex with 120 beds and a church at Tripergole near Lake Lucrino.
In XV century Pozzuoli and Baia were seriously damaged by earthquakes so the Aragonese granted further economic privileges, to promote its reconstruction. At the beginning of XVI century bradyseism, already in rising phase, became more frequent and Pozzuoli was shaken by violent earthquakes till when, in the night between 29th and 30th September 1538, a violent eruption of a small crater let out so much volcanic matter that the village Tripergole and a great part of Lake Lucrino were swallowed and a small hill, since then called New Mount was formed.
This episode was followed by a great exodus, but the viceroy don Pedro de Toledo propelled the town reconstruction, dispensing its inhabitants with the payment of taxes for many years and with an extensive city plan designed by the architect Ferdinando Manlio where housing building and particular infrastructures linked to fishing, to agriculture and handcraft found place.
Thermal activity is no more a priority and disappears from reconstruction plans, thermal baths have been forgotten for a long period until XVIII century.
The building, planned by Manlio, of the viceroy’s villa with a tower and a garden, his assiduous presence, the realization of coast defending works against Barbary pirates’ attacks such as the sighting towers at Lake Patria, Torregaveta and Miseno, the restoration and widening of the fortification in the district Terra and the orders for Baia’s Castle remake, induced the inhabitants to move back to town.
Several Neapolitan noble families chose our area as holiday resort.
In XVIII century Baia become again for its famous thermal waters and for its magnificent Roman trace which introduced it in the Grand Tour of European travellers.
It is interesting the story that Comparetti (1872) recalls: “Doctors did not find their profit in that and in particular the most famous ones of the Salernitan School saw their business decrease, so they went furtively to Virgilian baths and took down the inscriptions so that the poor patient could not know where to go. But God punished those, the legend goes, as coming back they were caught by such a furious storm that they all drowned except one … who revealed this thing between Capri and Minerva…”.
“Those who needed thermal cures, begged healing to the Nymphs with some vow and to the Nymphs they fulfilled the vow when the recovery was effected. From the Phlegrean area surrounding Baia lots of votive offerings have come: a bronze cup with dedication to the Cuma’s Nymphs; some tablets put there to give thanks to the Nymphs, from Pozzuoli eleven marble reliefs, representing Nymphs with Apollo, with dedications for vows fulfilled” (Italo Sgobbo : Phlegrean Fields in Archaeology and in History. Atti Lincei, 1977).
In the last decades of XIX century Pozzuoli and Baia came out for good of their isolation thanks to the installation of construction sites and thanks to the remarkable improvement of communications which favoured a quick and continuous exchange of men, ideas and goods with nearby Naples.
In the first half of XX century big units of popular houses were built. During the Fascism other plants were opened. In the second post-war period, with the settlement of big industries (Olivetti, Pirelli, Italsider at Bagnoli and Cementir at Coroglio)the need arose to build other popular districts. In 1958 on Saint Gennaro’s hill the Aviation Academy was built.
In the ’60 the Colutta brothers reinvented the Baian “thermalism” rediscovering the ‘Silvan’ thermal baths in the plot of land which they had inherited from their mother Ester Schiano lo Moriello which was then made up of a big ridge where ruins of a dome of Roman origin and several grottos emerged.
Until that moment the ‘grottos’ had been used to collect clay and the small spring lakes, now inside the Spa, were used by peasants of the district to cure arthritis and rheumatism while the external small lake was used to wash horses.
Outside all logic, the Colutta Brothers, with their wives’ material and spiritual help, started to use mud and to destroy thorns in order to bring back to light the plant, half-hidden by rubble and weeds; in 1973 they built the thermal swimming pool and restructured the so-called ‘grottos’ creating the first example of what today is the thermal area.
At first the structure appeared definitely more recreational; to survive bradyseism and the short thermal healing mind in the ’70 they invented the Philippiades, sports recreational games that made the complex known and have made the survival and growth of the Spa possible.
The 1970’s bradyseism caused a remarkable uplifting of the ground. The phenomenon alarmed the people because the eruption of the new Mount in 1538 had been preceded by a fast uplifting of the ground and many people feared that this time too the phenomenon anticipated an eruption.
It did not happen so and bradyseism stopped in the summer of 1973.
The beginning of the second crisis occurred on 2nd November 1982; at the end of 1983 over 5000 remarkable events, mostly between I and IV degree Mercalli scale.
Although the Phlegrean towns were almost completely abandoned, Filippo and Pasquale Colutta tried hard to fulfil their dream and turned the structure from ‘Lucrino Swimming Club’ into Stufe di Nerone Club. The plant, thanks to the owners’ farsightedness, has kept on improving, gaining government recommendations, becoming larger and larger up to the present size ... " Termestufedinerone
Garden of Priapus - 450
More Korean student caning her professor - - military style female amorous bull
***
In Baia was “blessed Venus’s golden shore” for Martial, where “ not only virgins become a common good, but many old people restore to youth and many boys become effeminate ... " Termestufedinerone
That tells me Baia was a penis locked place - the only phallus being the mentules of women and girls - the avatars of the amorous nymph of "Our Baian Lake" ....
But that was true for all Rome though - in Baia the Emperor came into direct contact with a living deity - a phallic nymph - That's was probably the phallic fire goddesses Vesta's true shrine
***
Martial: XCVIII THE NEW RULER
“O BAETIS,
olive-crowned,
whose waters clear
Transmute to gold
the fleeces
of thy sheep,
Thou stream
to Bacchus and
to Pallas dear,
Now, Albula,
the mistress
of the deep,
Sends Rufus
to thy shores:
these may
he keep
In happy fortune
through the coming year
Hard task!
-as Macer
kept them;
he hath weighed
The burden and
he takes it unafraid. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 451
More Korean student caning her professor - - military style female amorous bull
The Rufus in the above poem was probably a Roman Consul who ruled for one year at the time of Martial - about 80 AD. He had to pay homage to a watery nymph Albula
An ancient Rufus was prosecuted for sex crimes at Baia:
" ... Baiae was notorious for the hedonistic lifestyle of its residents and guests. In 56 BC, the prominent socialite Clodia was condemned by the defence at the trial of Marcus Caelius Rufus as living as a harlot in Rome and at the "crowded resort of Baiae", indulging in beach parties and long drinking sessions. An elegy by Sextus Propertius written in the Augustan Age describes it as a "den of licentiousness and vice". ... "Wikipedia
Stingy dinner host
Martial: XLIII TO MANCINUS
“ … You bade us
dine with you,
three score
Invited guests,
and nothing more
You gave us
than a wretched boar
Aye, that was all
I vow.
No Autumn grapes
of flavour rare,
No apple
honey-sweet was there,
Nor any ripe
and luscious pear,
Hung late
upon the bough.
No rosy peaches
graced the board,
Your baskets still
their cheeses hoard,
No olive jar
its bounty
poured
To cheer our
drooping mind.
In lonely state
that pigling lay,
So small that
'twere an easy prey
For any brat
unarmed to slay;
Yet there was
worse behind!
We never got
a single bit,
But only sat and
looked at it,
So in the Arena
one might sit,
And feast his eyes
while starving.
You stingy host,
for such a feat
I will not wish
you boar to eat,
But only hope,
when next you meet,
The boar
may do
the carving. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 452
More Korean student caning her professor - - military style female amorous bull
- The boar in the previous poem was probably a nymphet ! A Lolita of professor Humbert Humbert!
This time the boar is doing the carving!
- There's an archetype here - Aphrodite has a hidden phallic side that we don't often see - the Nymphet sexually rules the father figure.
For example, in the case of Adonis:
" ... Adonis was the son of Myrrha, who was cursed by Aphrodite with insatiable lust for her own father, King Cinyras of Cyprus ..." Wikipedia
And I think it was more extreme than that - Aphrodite and by extension , her human avatar has a phallus - in ancient Greece the old guys penis was locked - which means he was sodomised by the Nymphet - or even his own daughter ...
***
Martial asks a nymphet for ass sex
Martial IX.67
“ … I had this
really horny
broad all night,
A girl whose
naughty tricks
are unsurpassed.
We did it
in a thousand
different ways.
Tired of
the same
old thing,
I asked
to buttfuck--
Before I finished
speaking,
she said
Yes.
Emboldened,
I then blushed
a bit,
and laughed,
And asked
for something
even dirtier.
The lusty wench
agreed
without a blink.
Still, that girl
was pure
in my eyes,
Aeschylus--
But she won't be
for you.
To get the same,
You'll have to
grant
a nasty stipulation. … “
- The Female mentule or phallus in the rectum of the penis caged father figure - That's the nasty stipulation of Aphrodite sex that goes unstated
Garden of Priapus - 453
More Korean student caning her professor - - military style female amorous bull
The professor screams under her cane!
" ... A male version of Aphrodite known as Aphroditus was worshipped in the city of Amathus on Cyprus. Aphroditus was depicted with the figure and dress of a woman, but had a beard, and was shown lifting his dress to reveal an erect phallus. This gesture was believed to be an apotropaic symbol, and was thought to convey good fortune upon the viewer. Eventually, the popularity of Aphroditus waned as the mainstream, fully feminine version of Aphrodite became more popular, but traces of his cult are preserved in the later legends of Hermaphroditus. ... " Wikipedia
- But that's not true - the phallic Roman matron in marble and bronze was a basic to the Roman world ... The phallic Aphrodite did not fade out at all ...
That - and her mirror, the Fibula or penis cage was what lust meant in the Greco-Roman world ... the female phallic bull ...
***
The Greek Myrrha the mother of Adonis sodomising her father the king of Cyprus in the dark over a nine day period was acknowledged to have Semitic roots
- In Canaan the King was expected to submit to his alpha daughter after his Amazon wife passed away - example Anat dominating her father El and so on - and in Babylon we have the tale of the Harlot subduing the wild man over a two week sex marathon ...
The bronze penis cage greatly amplified daughter lust for fathers in Rome - Roman daughters by custom respected but did not defer to their fathers and did as they pleased. And as noted below, it was a custom for elderly Roman men to marry virile (and phallic) young wives ... The young Greek Tribade over the elderly Socrates relationship
But the myth is more general than that. For example, female student and elderly male professor desire is said to be universal on college campuses and also in the therapy room. (Transference love)
***
" .... Myrrha , also known as Smyrna, is the mother of Adonis in Greek mythology. She was transformed into a myrrh tree after having had intercourse with her father, and gave birth to Adonis in tree form. Although the tale of Adonis has Semitic roots, it is uncertain from where the myth of Myrrha emerged, though it was likely from Cyprus.
The myth details the incestuous relationship between Myrrha and her father, Cinyras. Myrrha falls in love with her father and tricks him into sexual intercourse. After discovering her identity, Cinyras draws his sword and pursues Myrrha. She flees across Arabia and, after nine months, turns to the gods for help. They take pity on her and transform her into a myrrh tree. While in plant form, Myrrha gives birth to Adonis. According to legend, the aromatic exudings of the myrrh tree are Myrrha's tears.
The most familiar form of the myth was recounted in the Metamorphoses of Ovid, and the story was the subject of the most famous work (now lost) of the poet Helvius Cinna. Several alternate versions appeared in the Bibliotheca, the Fabulae of Hyginus, and the Metamorphoses of Antoninus Liberalis, with major variations depicting Myrrha's father as the Assyrian king Theias or depicting Aphrodite as having engineered the tragic liaison. Critical interpretation of the myth has considered Myrrha's refusal of conventional sexual relations to have provoked her incest, with the ensuing transformation to tree as a silencing punishment. It has been suggested that the taboo of incest marks the difference between culture and nature and that Ovid's version of Myrrha showed this. A translation of Ovid's Myrrha, done by English poet John Dryden in 1700, has been interpreted as a metaphor for British politics of the time, linking Myrrha to Mary II and Cinyras to James II. ...
The myth of Myrrha is closely linked to that of her son, Adonis, which has been easier to trace. Adonis is the Hellenized form of the Phoenician word "adoni", meaning "my lord". It is believed that the cult of Adonis was known to the Greeks from around the sixth century B.C., but it is unquestionable that they came to know it through contact with Cyprus. Around this time, the cult of Adonis is noted in the Book of Ezekiel in Jerusalem, though under the Babylonian name Tammuz.
Adonis originally was a Phoenician god of fertility representing the spirit of vegetation. It is further speculated that he was an avatar of the version of Ba'al, worshipped in Ugarit. It is likely that lack of clarity concerning whether Myrrha was called Smyrna, and who her father was, originated in Cyprus before the Greeks first encountered the myth. However, it is clear that the Greeks added much to the Adonis-Myrrha story, before it was first recorded by classical scholars.
... Over the centuries Myrrha, the girl, and myrrh, the fragrance, have been linked etymologically. Myrrh was precious in the ancient world, and was used for embalming, medicine, perfume, and incense. The Modern English word myrrh (Old English: myrra) derives from the Latin Myrrha (or murrha or murra, all are synonymous Latin words for the tree substance). The Latin Myrrha originated from the Ancient Greek múrr?, but, ultimately, the word is of Semitic origin, with roots in the Arabic murr, the Hebrew m?r, and the Aramaic m?r?, all meaning "bitter" as well as referring to the plant. Regarding smyrna, the word is a Greek dialectic form of myrrha.
In the Bible, myrrh is referenced as one of the most desirable fragrances, and though mentioned alongside frankincense, it is usually more expensive. Several Old Testament passages refer to myrrh. In the Song of Solomon, which according to scholars dates to either the tenth century B.C. as a Hebrew oral tradition or to the Babylonian captivity in the 6th century B.C., myrrh is referenced seven times, making the Song of Solomon the passage in the Old Testament referring to myrrh the most, often with erotic overtones. In the New Testament the substance is famously associated with the birth of Christ when the magi presented their gifts of "gold, frankincense, and myrrh".
... Published in 8 A.D. the Metamorphoses of Ovid has become one of the most influential poems by the Latin writers. The Metamorphoses showed that Ovid was more interested in questioning how the laws interfered with people's lives than in writing epic tales like Virgil's Aeneid and Homer's Odyssey. The Metamorphoses is not narrated by Ovid, but rather by the characters inside the stories.The myth of Myrrha and Cinyras is sung by Orpheus in the tenth book of Metamorphoses after he has told the myth of Pygmalion[d] and before he turns to the tale of Venus and Adonis. As the myth of Myrrha is also the longest tale sung by Orpheus (205 lines) and the only story that corresponds to his announced theme of girls punished for forbidden desire, it is considered the centerpiece of the song. Ovid opens the myth with a warning to the audience that this is a myth of great horror, especially to fathers and daughters:
The story I am going to tell is a horrible one: I beg that daughters and fathers should hold themselves aloof, while I sing, or if they find my songs enchanting, let them refuse to believe this part of my tale, and suppose that it never happened: or else, if they believe that it did happen, they must believe also in the punishment that followed.
According to Ovid, Myrrha was the daughter of King Cinyras and Queen Cenchreis of Cyprus. It is stated that Cupid was not to blame for Myrrha's incestuous love for her father, Cinyras. Ovid further comments that hating one's father is a crime, but Myrrha's love was a greater crime. Ovid therefore blamed it on the Furies.
Over several verses, Ovid depicts the psychic struggle Myrrha faces between her sexual desire for her father and the social shame she would face for acting thereon. Sleepless, and losing all hope, she attempted suicide; but was discovered by her nurse, in whom she confided. The nurse tried to make Myrrha suppress the infatuation, but later agreed to help Myrrha into her father's bed if she promised that she would not again try to kill herself.
During the Ceres' festival, the worshiping women (including Cenchreis, Myrrha's mother) were not to be touched by men for nine nights; wherefore the nurse told Cinyras of a girl deeply in love with him, giving a false name. The affair lasted several nights in complete darkness to conceal Myrrha's identity, until Cinyras wanted to know the identity of his paramour. Upon bringing in a lamp, and seeing his daughter, the king attempted to kill her on the spot, but Myrrha escaped.
Thereafter Myrrha walked in exile for nine months, past the palms of Arabia and the fields of Panchaea, until she reached Sabaea. Afraid of death and tired of life, and pregnant as well, she begged the gods for a solution, and was transformed into the myrrh tree, with the sap thereof representing her tears. Later, Lucina freed the newborn Adonis from the tree. ... " Wikipedia
The myth of Myrrha has been interpreted in various ways. The transformation of Myrrha in Ovid's version has been interpreted as a punishment for her breaking the social rules through her incestuous relationship with her father. Like Byblis who fell in love with her brother, Myrrha is transformed and rendered voiceless making her unable to break the taboo of incest.
Myrrha has also been thematically linked to the story of Lot's daughters. They live with their father in an isolated cave and because their mother is dead they decide to befuddle Lot's mind with wine and seduce him in order to keep the family alive through him. Nancy Miller comments on the two myths:
[Lot's daughters'] incest is sanctioned by reproductive necessity; because it lacks consequences, this story is not a socially recognized narrative paradigm for incest. [...] In the cases of both Lot's daughters and Myrrha, the daughter's seduction of the father has to be covert. While other incest configurations - mother-son, sibling - permit consensual agency, father-daughter incest does not; when the daughter displays transgressive sexual desire, the prohibitive father appears.
Myrrha has been interpreted as developing from a girl into a woman in the course of the story: in the beginning she is a virgin refusing her suitors, in that way denying the part of herself that is normally dedicated to Aphrodite. The goddess then strikes her with desire to make love with her father and Myrrha is then made into a woman in the grip of an uncontrollable lust. The marriage between her father and mother is then set as an obstacle for her love along with incest being forbidden by the laws, profane as well as divine. The way the daughter seduces her father illustrates the most extreme version a seduction can take: the union between two persons who by social norms and laws are strictly held apart.
James Richard Ellis has argued that the incest taboo is fundamental to a civilized society. Building on Sigmund Freud's theories and psychoanalysis this is shown in Ovid's version of the myth of Myrrha. When the girl has been gripped by desire, she laments her humanity, for if she and her father were animals, there would be no bar to their union.
That Myrrha is transformed into a myrrh tree has also been interpreted to have influenced the character of Adonis. Being the child of both a woman and a tree he is a split person. In Ancient Greece the word Adonis could mean both "perfume" and "lover"[n] and likewise Adonis is both the perfume made from the aromatic drops of myrrh as well as the human lover who seduces two goddesses.
In her essay "What Nature Allows the Jealous Laws Forbid" literary critic Mary Aswell Doll compares the love between the two male protagonists of Annie Proulx' book Brokeback Mountain (1997) with the love Myrrha has for her father in Ovid's Metamorphoses. Doll suggests that both Ovid's and Proulx' main concerns are civilization and its discontents and that their use of images of nature uncovers similar understandings of what is "natural" when it comes to who and how one should love. On the subject of Ovid’s writing about love Doll states:
In Ovid’s work no love is "taboo" unless it arises out of a need for power and control. A widespread instance for the latter during the Roman Empire was the practice by the elite to take nubile young girls as lovers or mistresses, girls who could be as young as daughters. Such a practice was considered normal, natural.
Cinyras' relationship with a girl on his daughter's age was therefore not unnatural, but Myrrha's being in love with her own father was. Doll elaborates further on this stating that Myrrha's lamenting that animals can mate father and daughter without problems is a way for Ovid to express a paradox: in nature a father-daughter relationship is not unnatural, but it is in human society. On this Doll concludes that "Nature follows no laws. There is no such thing as "natural law"". Still, Ovid distances himself in three steps from the horrifying story:
First he does not tell the story himself, but has one of his in-story characters, Orpheus, sing it; second, Ovid tells his audience not even to believe the story (cf. quote in "Ovid's version"); third, he has Orpheus congratulate Rome, Ovid's home town, for its being far away from the land where this story took place (Cyprus). By distancing himself, Doll writes, Ovid lures his audience to keep listening. First then does Ovid begin telling the story describing Myrrha, her father and their relationship, which Doll compares to the mating of Cupid and Psyche:[o] here the lovemaking occurs in complete darkness and only the initiator (Cupid) knows the identity of the other as well. Myrrha's metamorphosing into a tree is read by Doll as a metaphor where the tree incarnates the secret. As a side effect, Doll notes, the metamorphosis also alters the idea of incest into something natural for the imagination to think about. Commenting on a Freudian analysis of the myth stating that Ovid "disconcertingly suggests that [father-lust] might be an unspoken universal of human experience". Doll notes that Ovid's stories work like metaphors: they are meant to give insight into the human psyche. Doll states that the moments when people experience moments like those of father-lust are repressed and unconscious, which means that they are a natural part of growing and that most grow out of it sometime. She concludes about Ovid and his version of Myrrha that: "What is perverted, for Ovid, is the use of sex as a power tool and the blind acceptance of sexual male power as a cultural norm."
In 2008 the newspaper The Guardian named Myrrha's relationship with her father as depicted in Metamorphoses by Ovid as one of the top ten stories of incestuous love ever. It complimented the myth for being more disturbing than any of the other incestuous relationships depicted in the Metamorphoses. ... " Wikipedia
Garden of Priapus - 454
"Thetis at Hephaestus' forge waiting to receive Achilles' new weapons. Fresco from Pompeii." Wikipedia
Thetis was the chief goddess or nymph of "our Baian lake" - according to Martial. She was also the mother of Achilles and is shown here receiving his armor. Note the famous "dog-leash" or penis cage tan on the men - and the royal purple on Achilles.
The purple robe means a member of the Imperial family - only. Maybe the emperor or a Roman prince. Bathing in "our Baian lake" was said to convey miraculous powers
***
" ... Thetis, is a figure from Greek mythology with varying mythological roles. She mainly appears as a sea nymph, a goddess of water, or one of the 50 Nereids, daughters of the ancient sea god Nereus.
When described as a Nereid in Classical myths, Thetis was the daughter of Nereus and Doris, and a granddaughter of Tethys with whom she sometimes shares characteristics. Often she seems to lead the Nereids as they attend to her tasks. Sometimes she also is identified with Metis.
Some sources argue that she was one of the earliest of deities worshipped in Archaic Greece, the oral traditions and records of which are lost. Only one written record, a fragment, exists attesting to her worship and an early Alcman hymn exists that identifies Thetis as the creator of the universe. Worship of Thetis as the goddess is documented to have persisted in some regions by historical writers such as Pausanias.
In the Trojan War cycle of myth, the wedding of Thetis and the Greek hero Peleus is one of the precipitating events in the war which also led to the birth of their child Achilles.
Most extant material about Thetis concerns her role as mother of Achilles, but there is some evidence that as the sea-goddess she played a more central role in the religious beliefs and practices of Archaic Greece. The pre-modern etymology of her name, from tithemi, "to set up, establish," suggests a perception among Classical Greeks of an early political role. Walter Burkert considers her name a transformed doublet of Tethys.
In Iliad I, Achilles recalls to his mother her role in defending, and thus legitimizing, the reign of Zeus against an incipient rebellion by three Olympians, each of whom has pre-Olympian roots:
You alone of all the gods saved Zeus the Darkener of the Skies from an inglorious fate, when some of the other Olympians – Hera, Poseidon, and Pallas Athene – had plotted to throw him into chains ... You, goddess, went and saved him from that indignity. You quickly summoned to high Olympus the monster of the hundred arms whom the gods call Briareus, but mankind Aegaeon, a giant more powerful even than his father. He squatted by the Son of Cronos with such a show of force that the blessed gods slunk off in terror, leaving Zeus free
Quintus of Smyrna, recalling this passage, does write that Thetis once released Zeus from chains; but there is no other reference to this rebellion among the Olympians, and some readers, such as M. M. Willcock, have understood the episode as an ad hoc invention of Homer's to support Achilles' request that his mother intervene with Zeus. Laura Slatkin explores the apparent contradiction, in that the immediate presentation of Thetis in the Iliad is as a helpless minor goddess overcome by grief and lamenting to her Nereid sisters, and links the goddess's present and past through her grief. She draws comparisons with Eos' role in another work of the epic Cycle concerning Troy, the lost Aethiopis, which presents a strikingly similar relationship – that of the divine Dawn, Eos, with her slain son Memnon; she supplements the parallels with images from the repertory of archaic vase-painters, where Eos and Thetis flank the symmetrically opposed heroes, Achilles and Memnon, with a theme that may have been derived from traditional epic songs.
Thetis does not need to appeal to Zeus for immortality for her son, but snatches him away to the White Island Leuke in the Black Sea, an alternate Elysium where he has transcended death, and where an Achilles cult lingered into historic times.
Pseudo-Apollodorus' Bibliotheke asserts that Thetis was courted by both Zeus and Poseidon, but she was married off to the mortal Peleus because of their fears about the prophecy by Themis (or Prometheus, or Calchas, according to others) that her son would become greater than his father. Thus, she is revealed as a figure of cosmic capacity, quite capable of unsettling the divine order. (Slatkin 1986:12)
When Hephaestus was thrown from Olympus, whether cast out by Hera for his lameness or evicted by Zeus for taking Hera's side, the Oceanid Eurynome and the Nereid Thetis caught him and cared for him on the volcanic isle of Lemnos, while he labored for them as a smith, "working there in the hollow of the cave, and the stream of Okeanos around us went on forever with its foam and its murmur" (Iliad 18.369).
Thetis is not successful in her role protecting and nurturing a hero (the theme of kourotrophos), but her role in succoring deities is emphatically repeated by Homer, in three Iliad episodes: as well as her rescue of Zeus (1.396ff) and Hephaestus (18.369), Diomedes recalls that when Dionysus was expelled by Lycurgus with the Olympians' aid, he took refuge in the Erythraean Sea with Thetis in a bed of seaweed (6.123ff). These accounts associate Thetis with "a divine past—uninvolved with human events—with a level of divine invulnerability extraordinary by Olympian standards. Where within the framework of the Iliad the ultimate recourse is to Zeus for protection, here the poem seems to point to an alternative structure of cosmic relations."
Once, Thetis and Medea argued in Thessaly over which was the most beautiful; they appointed the Cretan Idomeneus as the judge, who gave the victory to Thetis. In her anger, Medea called all Cretans liars, and cursed them to never say the truth.
Zeus had received a prophecy that Thetis's son would become greater than his father, as Zeus had dethroned his father to lead the succeeding pantheon. In order to ensure a mortal father for her eventual offspring, Zeus and his brother Poseidon made arrangements for her to marry a human, Peleus, son of Aeacus, but she refused him.
Proteus, an early sea-god, advised Peleus to find the sea nymph when she was asleep and bind her tightly to keep her from escaping by changing forms. She did shift shapes, becoming flame, water, a raging lioness, and a serpent. Peleus held fast. Subdued, she then consented to marry him. Thetis is the mother of Achilles by Peleus, who became king of the Myrmidons.
According to classical mythology, the wedding of Thetis and Peleus was celebrated on Mount Pelion, outside the cave of Chiron, and attended by the deities: there they celebrated the marriage with feasting. Apollo played the lyre and the Muses sang, Pindar claimed. At the wedding Chiron gave Peleus an ashen spear that had been polished by Athena and had a blade forged by Hephaestus. While the Olympian goddesses brought him gifts: from Aphrodite, a bowl with an embossed Eros, from Hera a chlamys while from Athena a flute. His father-in-law Nereus endowed him a basket of the salt called 'divine', which has an irresistible virtue for overeating, appetite and digestion, explaining the expression '...she poured the divine salt'. Zeus then bestowed the wings of Arce to the newly-wed couple which was later given by Thetis to her son, Achilles. Furthermore, the god of the sea, Poseidon gave Peleus the immortal horses, Balius and Xanthus.Eris, the goddess of discord, had not been invited, however, and in spite, she threw a golden apple into the midst of the goddesses that was to be awarded only "to the fairest." In most interpretations, the award was made during the Judgement of Paris and eventually occasioned the Trojan War.
As is recounted in the Argonautica, written by the Hellenistic poet Apollonius of Rhodes, Thetis, in an attempt to make her son Achilles immortal, would burn away his mortality in a fire at night and during the day, she would anoint the child with ambrosia. When Peleus caught her searing the baby, he let out a cry.
Thetis heard him, and catching up the child threw him screaming to the ground, and she like a breath of wind passed swiftly from the hall as a dream and leapt into the sea, exceeding angry, and thereafter returned never again.
In a variant of the myth first recounted in the Achilleid, an unfinished epic written between 94–95 AD by the Roman poet Statius, Thetis tried to make Achilles invulnerable by dipping him in the River Styx (one of the five rivers that run through Hades, the realm of the dead). However, the heel by which she held him was not touched by the Styx's waters and failed to be protected. (A similar myth of immortalizing a child in fire is seen in the case of Demeter and the infant Demophoon). Some myths relate that because she had been interrupted by Peleus, Thetis had not made her son physically invulnerable. His heel, which she was about to burn away when her husband stopped her, had not been protected.
Peleus gave the boy to Chiron to raise. Prophecy said that the son of Thetis would have either a long but dull life, or a glorious but brief one. When the Trojan War broke out, Thetis was anxious and concealed Achilles, disguised as a girl, at the court of Lycomedes, king of Skyros. Achilles was already famed for his speed and skill in battle. Calchas, a priest of Agamemnon, prophesied the need for the great soldier within their ranks. Odysseus was subsequently sent by Agamemnon to try and find Achilles. Skyros was relatively close to Achilles’ home and Lycomedes was also a known friend of Thetis, so it was one of the first places that Odysseus looked. When Odysseus found that one of the girls at court was not a girl, he came up with a plan. Raising an alarm that they were under attack, Odysseus knew that the young Achilles would instinctively run for his weapons and armour, thereby revealing himself. Seeing that she could no longer prevent her son from realizing his destiny, Thetis then had Hephaestus make a shield and armor.... " Wikipedia
Garden of Priapus - 455
More Korean student caning her professor - - nymphet style female amorous bull
The myth of Myrrha seems invisible today. But - its a living archtype - that's where the missing uncontrollable female lust lives today!
Seems to have been central to the Roman mind as well as Canaan and the Assyrians - I was also surprised to find a British mention above - Mary II over her father King James!
Also central to the Sabaen mind - or Ethiopian mind - the myth of Myrrha was resolved in east Africa in the Myrrh tree ... I think a little digging will find it central to the Queen of Sheba myth - and as noted above - the eros of the song of Solomon in the Bible.
***
The Forbidden fruit
Martial: XCIV WITH A BASKET OF APPLES
“ … NOT like Pheacia's
are my trees,
No guardian dragons
turn about them;
Nomentum
has no need
of these,
Her orchards
are secure
without them.
The prowling thieves
my fruits eschew,
For all the season
through they harden.
The autumn spoils
I send to you
Were harvested
in Covent Garden! … “
Pott & Wright's : Martial, : the twelve books of Epigrams
There was no garden of Priapus in Martial's rural retreat where men could be anally sodomized by phallic women or "No guardian dragons" in Nomentum - is what Martial is saying - Those gardens had to be community sponsored ...
In east Africa the myth of Myrrha or daughter/father sex is present at the animal level - for example the father Ostrich and father spotted Hyena's are sexually submissive to all their virile and phallic daughters!
" ... Also, [Spotted Hyena] males associate more closely with their own daughters rather than unrelated cubs, and the latter favor their fathers by acting less aggressively toward them. ... " Wikipedia
I think the daughter/father sex myth of Myrrha is also Chinese at the old imperial level - for example the phallic dragon queen and the castrated Eunuchs of the imperial city is an ancient Chinese form
I think maybe the myth of Myrrha is the only birth point of the female phallus -the Aphrodite female erection - The female carnal eros is a mystery - Freud famously gave up on trying make sense of it ...
***
In the Roman/Greek/Egyptian/Sumerian Fibula or bronze penis cage I think hyena sex roles apply - Tribades sex older men and boys, but only pleasure other females:
" ... Female spotted hyenas have a clitoris 90 percent as long and the same diameter as a male penis (171 millimeters long and 22 millimeters in diameter), and this pseudo-penis's formation seems largely androgen-independent because it appears in the female fetus before differentiation of the fetal ovary and adrenal gland.The spotted hyenas have a highly erectile clitoris, complete with a false scrotum; author John C. Wingfield stated that "the resemblance to male genitalia is so close that sex can be determined with confidence only by palpation of the scrotum". The pseudo-penis can also be distinguished from the males' genitalia by its greater thickness and more rounded glans. The female possesses no external vagina, as the labia are fused to form a pseudo-scrotum. In the females, this scrotum consists of soft adipose tissue. Like male spotted hyenas with regard to their penises, the female spotted hyenas have small penile spines on the head of their clitorises, which scholar Catherine Blackledge said makes "the clitoris tip feel like soft sandpaper". She added that the clitoris "extends away from the body in a sleek and slender arc, measuring, on average, over 17 cm from root to tip. Just like a penis, [it] is fully erectile, raising its head in hyena greeting ceremonies, social displays, games of rough and tumble or when sniffing out peers".
.... Due to their higher levels of androgen exposure during fetal development, the female hyenas are significantly more muscular and aggressive than their male counterparts; social-wise, they are of higher rank than the males, being dominant or dominant and alpha, and the females who have been exposed to higher levels of androgen than average become higher-ranking than their female peers. Subordinate females lick the clitorises of higher-ranked females as a sign of submission and obedience, but females also lick each other's clitorises as a greeting or to strengthen social bonds; in contrast, while all males lick the clitorises of dominant females, the females will not lick the penises of males because males are considered to be of lowest rank. ... " Wikipedia
**
Garden of Priapus - 456
More Korean student caning her professor - - nymphet style female amorous bull
***
Beating the cook
Martial: XXIII THE COOK
“ … BECAUSE I beat
my cook
who spoilt
the dinner
You say
' Oh cruel wretch,
oh greedy sinner,
Such penalties
for greater
faults
are fit.'
What greater
crime,
I ask,
can cooks
commit? … “
Pott & Wright's : Martial, : the twelve books of Epigrams
Garden of Priapus - 457
More Korean student caning her professor - - nymphet style female amorous bull - professor screams!
***
Public eros
Martial: XXXIV TO LESBIA
“ … You never
guard
or close
the doors
To hide
your pranks
from observation,
And for
those
stolen joys
of yours
Your confidant
is all
the nation.
Nay, those
who see
your wantonness
Delight you
more than
those who
share it,
No pleasure
pleases you
unless
To all the world
you can declare it.
From brazen ways
pray, Lesbia,
turn
And let the
demi-mondaines teach you,
From Chione
or Ias learn
A show of virtue,
I beseech you.
You think
my censure harsh?
Not so,
For if you
follow my direction
I would not
ask you to forgo
Your lovers,
but to shun detection. … “
Pott & Wright's : Martial, : the twelve books of Epigrams
***
The Roman father/daughter bond needs more research - I am sure it was much more x-rated than can be presently accepted - My guess is the myth of Myrrha or fathers sexually submitting to their daughters was a Roman standard or even expected rite of passage for all girls - thats how the mentule or female phallus was born ...
- That's probably why Ovid went to such lengths describing the myth of Myrrha or the lust of daughter for father - Aphrodite was born from the castrated phallus of Uranus - The Roman Fibula was a form of castration - with the wife being the first sexual domme - but eventually the mature daughter taking over that role - or inheriting her fathers phallus ...
" ... Aphrodite[a] is an ancient Greek goddess associated with love, lust, beauty, pleasure, passion and procreation. She was syncretized with the Roman goddess Venus. Aphrodite's major symbols include myrtles, roses, doves, sparrows, and swans. The cult of Aphrodite was largely derived from that of the Phoenician goddess Astarte, a cognate of the East Semitic goddess Ishtar, whose cult was based on the Sumerian cult of Inanna. Aphrodite's main cult centers were Cythera, Cyprus, Corinth, and Athens. Her main festival was the Aphrodisia, which was celebrated annually in midsummer. In Laconia, Aphrodite was worshipped as a warrior goddess. She was also the patron goddess of prostitutes, an association which led early scholars to propose the concept of "sacred prostitution" in Greco-Roman culture, an idea which is now generally seen as erroneous.
In Hesiod's Theogony, Aphrodite is born off the coast of Cythera from the foam produced by Uranus's genitals, which his son Cronus had severed and thrown into the sea. In Homer's Iliad, however, she is the daughter of Zeus and Dione. Plato, in his Symposium 180e, asserts that these two origins actually belong to separate entities: Aphrodite Ourania (a transcendent, "Heavenly" Aphrodite) and Aphrodite Pandemos (Aphrodite common to "all the people"). Aphrodite had many other epithets, each emphasizing a different aspect of the same goddess, or used by a different local cult. Thus she was also known as Cytherea (Lady of Cythera) and Cypris (Lady of Cyprus), because both locations claimed to be the place of her birth.
In Greek mythology, Aphrodite was married to Hephaestus, the god of fire, blacksmiths and metalworking. Aphrodite was frequently unfaithful to him and had many lovers; in the Odyssey, she is caught in the act of adultery with Ares, the god of war. In the First Homeric Hymn to Aphrodite, she seduces the mortal shepherd Anchises. Aphrodite was also the surrogate mother and lover of the mortal shepherd Adonis, who was killed by a wild boar. Along with Athena and Hera, Aphrodite was one of the three goddesses whose feud resulted in the beginning of the Trojan War and she plays a major role throughout the Iliad. ... " Wikipedia
***
- Assyrian versions of The myth of Myrrha; The lust of Princess Smyrna for her father King Theias of Assyria.
I am certain daughter lust for penis caged fathers was universal in Babylon - and accepted - Anat had no shyness in dominating her father El ...
" ... The myth of Myrrha has been chronicled in several other works than Ovid's Metamorphoses. Among the scholars who recounted it are Apollodorus, Hyginus, and Antoninus Liberalis. All three versions differ.
In his Bibliotheca, written around the 1st century B.C. Apollodorus tells of three possible parentages for Adonis. In the first he states that Cinyras arrived in Cyprus with a few followers and founded Paphos, and that he married Metharme, eventually becoming king of Cyprus through her family. Cinyras had five children by Metharme: the two boys, Oxyporos and Adonis, and three daughters, Orsedice, Laogore, and Braisia. The daughters at some point became victims of Aphrodite's wrath and had intercourse with foreigners, ultimately dying in Egypt.
For the second possible parentage of Adonis, Apollodorus quotes Hesiod, who postulates that Adonis could be the child of Phoenix and Alphesiboia. He elaborates no further on this statement.
For the third option, he quotes Panyasis, who states that King Theias of Assyria had a daughter called Smyrna. Smyrna failed to honor Aphrodite, incurring the wrath of the goddess, by whom was made to fall in love with her father; and with the aid of her nurse she deceived him for twelve nights until her identity was discovered. Smyrna fled, but her father later caught up with her. Smyrna then prayed that the gods would make her invisible, prompting them to turn her into a tree, which was named the Smyrna. Ten months later the tree cracked and Adonis was born from it.
In his Fabulae, written around 1 A.D. Hyginus states that King Cinyras of Assyria had a daughter by his wife, Cenchreis. The daughter was named Smyrna and the mother boasted that her child excelled even Venus in beauty. Angered, Venus punished the mother by cursing Smyrna to fall in love with her father. After the nurse had prevented Smyrna from committing suicide, she helped her engage her father in sexual intercourse. When Smyrna became pregnant, she hid in the woods from shame. Venus pitied the girl's fate, changing her into a myrrh tree, from which was born Adonis.
In the Metamorphoses by Antoninus Liberalis, written somewhere in the 2nd or 3rd century A.D., the myth is set in Phoenicia, near Mount Lebanon. Here King Thias, son of Belus and Orithyia, had a daughter named Smyrna. Being of great beauty, she was sought by men from far and wide. She had devised many tricks in order to delay her parents and defer the day they would choose a husband for her. Smyrna had been driven mad by desire for her father and did not want anybody else. At first she hid her desires, eventually telling her nurse, Hippolyte, the secret of her true feelings. Hippolyte told the king that a girl of exalted parentage wanted to lie with him, but in secret. The affair lasted for an extended period of time, and Smyrna became pregnant. At this point, Thias desired to know who she was so he hid a light, illuminating the room and discovering Smyrna's identity when she entered. In shock, Smyrna gave birth prematurely to her child. She then raised her hands and said a prayer, which was heard by Zeus who took pity on her and turned her into a tree. Thias killed himself, and it was on the wish of Zeus that the child was brought up and named Adonis. ... " Wikipedia
In Egypt pharaoh married his daughter when the queen died. For example Ramesses II married at least four of his his daughters: Meritamen, Bintnath, Meritaten and Ankhesenpaaten.
It's assumed that these were purely symbolic - but I suspect the phallic lust of daughters for a penis caged father was real - The myth of Myrrha/Smyrna was also deeply Egyptian - and by extension deeply Trojan or deeply Roman!
***
" ... It is claimed that Ramesses II married four of his daughters, but what was relatively a more common practice in Ancient Egypt was marrying siblings (a practice that lasted hundreds of years) This was done because the Pharaoh was considered divine, and a God could not marry just anyone, so he married his sisters, cousins, anyone related as they were seen to carry divinity within themselves as well. By Ramesses II's time, this was more of a ceremonial act than anything. Ramesses had many wives throughout his life, as he outlived most of them (he lived well into his 90's!) His most beloved wife, Nefertari, was not his sister but some sort of distant cousin. His half sister Henutmire was another one of Ramesses's eight wives, but again this was only ceremonial at that time- they had no known offspring.
So, yes, it is possible that he did marry his own daughters, though there is only loose evidence to support that claim. No, it was only a symbolic marriage, and he did not Consummate these marriages with his daughters.
The Ancient Egyptian Pharaoh Ramesses II had a large number of children: between 48 and 50 sons, and 40 to 53 daughters–whom he had depicted on several monuments.
Ramesses apparently made no distinctions between the offspring of his first two principal wives, Nefertari and Isetnofret. Both queens' firstborn sons and first few daughters had statues at the entrance of the Greater Abu Simbel temple, although only Nefertari's children were depicted in the smaller temple, dedicated to her. Other than Nefertari and Isetnofret, Ramesses had six more great royal wives during his reign – his own daughters Bintanath, Meritamen, Nebettawy and Henutmire (who, according to another theory was his sister), and two daughters of Hattusili III, King of Hatti. Except the first Hittite princess Maathorneferure and possibly Bintanath, none are known to have borne children to the pharaoh.
Ramesses II did marry some of his daughters. His daughter by his favourite wife Nefertari, Meritamen became his Great Royal Wife around the time of her mother's death, and there are several wall reliefs and statues of her as Ramesses wife.
Also Bintnath became a Great Royal Wife, as did Nebettawy. We do not know the exact nature of these marriages, but Akhenaten married two of his daughters Meritaten and Ankhesenpaaten, and they both appear to have had daughters by him (Meritaten Ta-Sherit (or the younger) and Ankhesenpaaten Ta-Sherit) ... " Ägyptischer Kultur Club DA
Garden of Priapss - 458
Aphroditus statuette, Boeotia,
- That was originally Innana of Sumeria - when in heat Dumuzi through his avatar the King would pleasure her vulva - then Innana through her avatar the high priestess would anally penetrate the king though the mentule or female phallus
- The only way to activate the female phallus was through the The myth of princess Myrrha/Smyrna - a torrid sexual encounter between the phallus of a sexually maturing daughter and the anus of her penis caged father - I am almost certain this was a universal rite of passage for elite women in the ancient world ...
Only a father or a strong father figure was powerful enough to light that god-like erotic flame!
In ancient Egypt father daughter marriage probably meant just that ... full sexual relations ... father anally submissive to daughter though!
In Rome too - the example of Augustus and his sexually ravenous daughter Julia probably being the norm ...
- The resolution of the myth of Myrrha/Smyrna in a tree is probably related to the Djed pillar of Osiris - also a tree image.
It can be read a muting of forbidden incest - but in Egypt incest was not a taboo - it was openly practiced. The tree image is probably a form of higher being connected with the opening of the inner eye ....
( Dec 11, 2021) The inner images related to this myth of Myrrha/Smyrna are the lifting of a 3,000 year old curse - or blockage ...
- Had a second dream recently of mushrooms having a higher form of vision - First dream was being able to see up through soil - looked like looking up water - and also rendered me invisible to people hunting me down - Second dream was a day ago - a transparent giant mushroom that enables you to see through solid buildings ... There are higher forms of intelligence on earth besides man ...
Garden of Priapus - 459
More Korean as dungeon whipping queen
- Greek women did as the Egyptians did - the daughters ruled their brothers - and fathers sexually as well as politically. Incest was expected of the royals:
“ …. The Ptolemys infamously practiced incest in the form of sibling marriage, with Cleopatra herself married to her own brother. Roman polemicists seized on this fact and used it to present the Egyptian powers as barbaric, backwards and inferior. The poet Lucan, for example, describes how Cleopatra came to control her brother, the pharaoh, through sex: ‘if her brother once submits to her embraces with incestuous heart and drinks in unlawful passion on pretense of natural affection, then he will grant her your head and mine, each perhaps in return for a kiss’ (10.360-365). ... " Mia Forbes (2020)
- The same thing continued in Rome ... There is a lot of evidence for the female phallus extending its rule into the 3rd century AD at least
Garden of Priapus - 460
The General and two friends over an penis caged OG or old guy
What was even more stunning in Greece and Egypt than brother sister love was the virile daughter over the penis caged father.
But it seems to have been true and even had a myth that was sung by poets - The myth of princess Myrrha or the myth of the Assyrian princess Smyrna sodomizing her father.
All that bull-jumping imagery from Minoan crete was Amazons sexually subduing bulls - ie their sons, brothers and fathers ...
What was good for the King was good for all - estimates are that 1/4 of all Egyptian marriages before the Greek invasion were brother/sister:
" ... Also, the tradition of brother/sister or father/daughter marriages was mostly confined to the royalty of Egypt, at least until the Greek period. In tales from Egyptian mythology, gods marriage between brothers and sisters and fathers and daughters were common from the earliest periods, and so Egyptian kings may have felt that it was a royal prerogative to do likewise. However, there are also theories that brother/sister marriages may also have strengthened the king's claim to rule. It was not uncommon among common people to marry relatives. Marriage between cousins, or uncles and nieces were fairly common in Egypt prior to the Greek period. Interestingly, after the Greek arrival, one study found that 24 percent of marriages among common people were brother/sister relationships. ... " Marriage In Ancient Egypt, by Jimmy Dunn
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