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Paris of Troy

"Statue of a youth with Phrygian cap, identified as Paris. Marble, Roman copy from the 2nd century AD after a Greek original. Found by Gavin Hamilton at Villa Adriana in Tivoli, 1769." Wikipedia

- Penis caged male youth and in a Phrygian cap. That was the sex object of Helen of Troy!

Page 156 has shut down, but my thoughts are not yet finished. Paris was the son of a Trojan Amazon who dreamt that her son would be a flaming torch that would destroy her world ... And even after abandoning the baby to be devoured by wild beasts the prophesy came true anyway - the volcanic fire of Paris torched Troy

I call this photo:

"Paris of Troy"

 

Paris of Troy

Full screen version 






313.

 



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:

" .... LYSISTRATA
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.

WOMAN A
Tell us what it prophesied.

LYSISTRATA
Then, keep quiet.
“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.’”

WOMAN B [interrupting]
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.”

WOMAN A
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.

LYSISTRATA
There are a lot of things about us women
That sadden me, considering how men
See us as rascals.
CALONICE
As indeed we are!

 


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 ...

"... 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. ... "

 

" ... [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

Martial * XVI

"THE ORCHARD KEEPER

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 -
Dylan Thomas (1953)

" ... 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

Martial: BOOK ONE

" ... 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,
(Doth your envy stir?)
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

***

Martial: BOOK ONE

"... 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
If they are prudish.
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

Martial: LXX GREETINGS

"... 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...

LXXXIV ON QUIRINALIS

“ … 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"

***

Martial: XC

" ... TO QUINTILIAN GUIDE of our wayward youth,
whose golden tongue
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

Martial: TO REGULUS

" ... '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

***

Martial: VIII

" ... 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

Kind of shocking though!

- 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.

In the id:

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"

"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."

- 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
LEX SCANTIVI.
"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 ...

Martial: VIII
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!

***

Martial: LIII THE MISER

" ... THOUGH abundant wealth you own
Such a treasure few have known
Yet you sit and brood alone
O'er your pelf;
Like the dragon coiled of old
Round the Colchian fleece of gold,
Every halfpenny you hold
For yourself.
To delude us you romance
On your 'son's ' extravagance,
You may cozen fools perchance,
Though indeed
You are right to say your ' son,'
For your life had scarce begun
Ere your soul begot you one,
Namely greed. ... "

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

 Martial: LVII MODERATION

“… You bid me say what kind of maid
Can draw me or repel?
My friend, I hate a forward jade
But loathe a prude as well.
I love the mean: extremes are vain
And never bring me joy;
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

Martial: Book XI:25

" ... Beware!
That hyper-active member known to so many girls
has ceased to rise for Linus.
Tongue, beware! ... "

Translated by A. S. Kline (2006)

***

Martial: THE EPIGRAMS

" ... 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
lover of children.

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.

MARTIAL AS POET
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
On Acerra, you're wrong.
Acerra this morning was still drinking deep,
While you were asleep."

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:

Martial: TO POSTUMUS

" ... 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.
Failure once more!
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.
Still no success!
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

XVII: THE LADY BARBER

" ... 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,
she’s fond of boys,
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. ..."

Cicero

- 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

***
Martial: XXIII TO LESBIA

" ... You want me, dear lady,
to be always ready.
But love, you must know,
is a thing most unsteady.
Your words and your gestures
invite me to go
To extremities with you.
Your face - that says ' No. ... "

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus - 432

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!

***

Martial: XCIX: THE MISER

“ … WHEN you had but one thousand
you then did appear
So profuse that we asked
God to give
You a fortune to spend;
and within half a year
Four legacies raised it to five.
But you,
as though nothing were left you at all,
So miserly now have become
That but once in a year
your companions you call
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

" ... Bewail your crime,
ye Naiads,
bewail it through
the whole Lucrine lake,
and may
Thetis herself
hear your mourning!
Eutychus ,
your sweet
inseparable companion,
Castricus,
has been
snatched
away from you,
and has perished
amid the waters of Baiae.
He was the partner
and kind consoler
of all your cares:
he was the delight,
the Alexis,
of our poet.
Was it that
the amorous nymph
saw thy charms
exposed beneath
the crystal waves,
and thought
that she was
sending back
Hylas to Hercules?
Or has
Salmacis at length
left her effeminate Hermaphroditus
attracted by the embrace
of a tender
but vigorous youth?
Whatever it may be,
whatever the cause
of a bereavement
so sudden,
May the earth
and the water,
I pray,
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.

“ … While happy Baiae,
Castricus,
is showering
its favours upon you,
and its fair nymph
receives you
to swim in her
sulphureous waters,
I am strengthened
by the repose of
my Nomentan farm,
in a cottage
which gives me
no trouble
with its
numerous acres.
Here is my
Baian sunshine
and the
sweet Lucrine lake;
here have I,
Castricius,
all such riches
as you are enjoying.
Time was when
I betook myself
at pleasure
to any of
the far-famed
watering-places,
and felt
no apprehension
of long journeys.
Now spots
near town,
and retreats
of easy access,
are my delight;
and I am content
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
crystal glass,
meanwhile
These cups
I bought in Rome
perhaps may do;
You know 'tis called
' Bold ware',
but would you style,
Me bolder still
for sending it to you?
Cheap stuff
has virtues,
this no thief
would think
Of stealing;
boiling water
will not mar it
And then the guest
is not afraid to drink
And servants
need not tremble
if they jar it
'Tis nervous hands
that let a vessel fall
And here again's
a point
you should
not miss
When toasts
are drunk
you will not
mind at all
If you should have
to break
a cup like this. ... "

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!

Aphrodite's phallus:

" ... 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

***
" ... Interpretation
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

— E.V. Rieu translation
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,
Greece 4th century BC -
The British Museum.

- 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

- Incest was not a taboo in Egypt - I think the motor or driver for this was the penis cage - it shifted lust to females who would then choose the safest and most protective erotic thing around them - their father and their brothers ...

***
Martial: XL NUPTIAL FAVOURS

" ... WHEN Diodorus sailed
from Egypt's shore
His prize to take at Rome,
Philaenis swore,
If he returned,
she'd give him
that sweet kiss
Which even
Sabine matrons
know is bliss.
His ship
was wrecked,
but through
the raging main
He swam to land
her promise
to obtain.
Yet even so
he seems
a laggard spouse:
I'd ne'er embark
if my girl
made such vows. ... "

Pott & Wright's : Martial, : the twelve books of Epigrams

Philaenis Greek Egyptian love:

" ... The Roman epigrammatist Martial, who wrote in the late first century AD, uses a fictional character named Philaenis in his satires, who may have been partially based on the persona of Philaenis of Samos. Martial's Philaenis is portrayed as figure of his own time, not as a person from the distant past. She is described a stereotypical tribade, who sodomizes boys, has sex with women, engages in cunnilingus, and lifts weights. ... " Wikipedia

Garden of Priapus- 461

More of the General and two friends over an penis caged OG or old guy

The old guy screams!

Martial clarifies his sexual preference in the above poem - Tribades - or phallic and muscular amazons ... Romans never come out and say it - but their sexual preferences were no different that Cleopatra's Egypt - The Fibula or penis cage and the ubiquitous female phallus tell their own tale

***
Tribades not for sober souls

Martial: LXVIII TO INSTANTIUS RUFUS

“… BE cautious
how you recommend
My verses
to your father,
friend;
The merry quip,
the sportive whim,
Might hurt
a sober soul
like him;
But if he likes
my wanton work
'Twould pass
an elder
of the Kirk. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus- 462

More of the General and two friends over an penis caged OG or old guy

- That was Egyptian sex - worship of the phallic goddess Sekhmet-Min - During orgy season that's what was happening at a mass level - up to 700,000 drunken revellers worshiping the goddess. - But almost no traces of that exists anymore ...

Those Sekhmet-Min orgies probably did not feature the male penis - Following the Roman or Trojan or Amazon model, preservation of male “Pneuma” meant female phallus only …

Like the goddess herself is depicted - grasping a large and erect mentule

Amazon orgies was probably based on the bird or Hyena model - polyandrous and group run

***

Dying OG ressurected

Martial: XCVII DISAPPOINTMENT

“ … Now all was done
-the funeral pyre
Was built
and ready
for the fire;
His wife-
fast fell the
tears from her
Had bought
the spices
and the myrrh;
Bier, urn,
and grave
were ready too,
And bearers
all in order due;
At the last gasp
old Numa still
Had just the strength
to sign his will
With me as heir
-then back he fell
And died?
Oh no, he got
quite well! … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus- 463

More of the General and two friends over a penis caged OG or old guy - Young friend has a go

***

High “Pneuma” in country living

Martial: XCVI TO AVITUS

“ … You wonder why I,
who in Rome have grown old,
Should still yearn
for Salo and Tagus'
rich gold,
And ever
of far-distant lands
sing the charms,
Desiring the fields
of their
opulent farms.
Well, I long for the place
where a little supplies
All you need,
and each cottage
contains luxuries.
Here a farm
means expense,
there its owner
it pays
Here
a poor stingy fire,
but there
a bright blaze.
Here hunger
costs money
and shops
your purse drain;
There your table
is stocked
from your own
rich domain.
Here four or more gowns
in one summer wear through
There one will suffice
for four autumns to go.
Fie then
on your patrons.
The country affords
Such wealth
as you ne'er will obtain
from proud lords. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus- 464

More of the General and two friends over an penis caged OG or old guy - Other young friend has a go - and olg guy screams!

***

Dubious fame

Martial : LXXXVIII POETIC GLORY

“ … CAN this be true?
In fair Narbonne
'tis said
My books
are loved,
all boys and sages
con them,
Sweet matrons
read them
openly
nor dread
To see
a lord austere
look sourly on them!
I count it naught
so I am praised
of these,
Should farthest Nile
to me
her homage proffer,
Should Hybla and Hymettus
feed my bees,
Or gold of Tagus
fill my swollen coffer.
For this is fame indeed;
my heart was sad
And doubting feared
lest flattering
might deceive it;
When Lausus damned
one song in three
as bad
I thought
his judgment erred,
but now believe it. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus- 465

Closing scene of the General and two friends over a penis caged OG or old guy - kneeling before the three large female mentules

***
Prometheus, the bringer of fire

Martial: XLV TO MARCELLINUS IN THE CAUCASUS

“ … A SOLDIER YOU
have borne
the Getic sky,
And watched
the sluggish
Wain with
careful eye,
But now
you travel
further from
us still
Even to Prometheus
and his storied hill.
How will
you cry
when those grim
rocks you see,
Whereon he suffered-
' Yet more hard was he.'
And then will add-
' Who could such
pains endure,
Was fit to
mould the race of man,
be sure. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus- 466

Myrrh trees being planted in an Egyptian garden

That's an Ethiopian burden. The Myrrh tree is today rare but can be found in the deserts of Ethiopia, Somalia, Kenya, Yemen and Oman- ancient Saba; or Sabaean - the lands of the Queen of Sheba

- They myth of Myrrha - who had an insatiable lust for her father was also an ancient African burden - the birth of the female phallus , the female "Djed" pillar and the female "inner eye"

And out of the womb of Myrrha - Adonis. Adonis was extracted from a Myrrh tree - ancient Greek sex was from an African tree!

" ... Isis & the Magic of Myrrh

A hymn to Isis at Her temple in Philae says,

“O Isis, giver of life, who dwells in the Pure Island, take to yourself the myrrh which comes from Punt, the lotus-fragrance which issues from your body, that your heart may be glad through it, and that your heart may rejoice every day.”

Myrrh (commiphora myrrha) was one of the most sacred herbal substances of ancient Egypt and was a precious offering given to all the Deities. It was used in two primary forms: essential oil and gum resin. Myrrh oil was considered one of the Seven Sacred Oils of Egypt and the gum resin was frequently burned as incense. Both oil and resin were used in a wide variety of perfumes and medicines.

If you are not familiar with it, myrrh produces a strange and interesting scent. I wouldn’t exactly call it a “lotus fragrance” as the Isis hymn says. In fact, “bitter” is a word you could use of it, but it’s bitter in a good way, like bitter herbs that serve as a catalyst to bring out the flavors of certain foods. When the resin first hits the coal, there is a brief sweet note, but it quickly gives way to a darker burnt-wood scent. I use it as an underworld fragrance, but often mix it with amber to sweeten the scent.

Myrrh resin is exuded by several species of trees native to Arabia and eastern Africa. The Egyptians imported myrrh from Punt, in modern Somalia; and much of the world’s myrrh still comes from that area. In appearance, myrrh trees are small and shrub-like with gnarled branches, triple leaves, and small white flowers. The resin weeps naturally from the trunk and may be easily collected. However, small cuts are often made in the trunk to increase the flow. Thus the resin can be said to result from the wounding and weeping of the tree. In addition to myrrh’s bitterness, this is perhaps another reason for its association with sorrow, mourning, and death. Myrrh oil was one of the most important used in mummification—so much so that some of Egypt’s ancient mummies still smell of myrrh. “Death is before me today, like the fragrance of myrrh,” says an ancient text. Myrrh was sometimes said to have originated in the underworld.

Myrrh is sacred to Isis in Her role as Goddess of Death and Mourning. Myrrh’s bitterness may easily be associated with Isis’ bitter task of searching for the scattered pieces of Her beloved husband’s body. In the magical papyri, myrrh is called the Guide of Isis for it was thought to assist Her in this sorrowful task. While the papyri don’t say specifically how Isis employed Her “guide,” we can speculate that She may have burned it as incense—perhaps as part of a visionary rite—or made it into ink with which to inscribe amulets to aid Her search. A recipe for one such magical ink included myrrh, along with dried figs, date pits, and wormwood. The ritual instructions tell us that this ink was the one Isis used to record Her magical words as She fit together the members of Osiris. Myrrh was also sometimes called the Tears of Horus, perhaps in connection with His own mourning for His father.

Even though the Egyptians closely associated myrrh with death, they also connected it with pleasure and power. Myrrh was one of the many fragrances favored by the Lady of Joy, Hathor, and it was an ingredient in many, many of the most famous Egyptian perfumes. In perfume, the slight bitterness of myrrh adds depth to many lighter, sweeter fragrances. In the funerary texts, the deceased was expected to spend pleasant hours living and eating beneath myrrh trees in the Otherworld. In one interesting formula, the deceased claims that his putrefaction—the fluid from his decaying body—is actually myrrh and that his Divine Mother Hathor anoints Herself with it. Myrrh was also the incense burned in temples of Re at noon, the time of His greatest power. The strong scent of myrrh reflected the noontime power of the Sun.

Magically, myrrh is used to purify, bless, and protect. It is said to increase the power of any incense with which it is burned. The dark scent of myrrh aids meditation and may be used to awaken our awareness of the spiritual realities behind the everyday world. Thus it is an excellent scent for use not only in meditation, but also before and during magical rites. Because of its association with death, myrrh is often connected with the planets Saturn and Mars, considered planets of ill fortune in ancient astrology. Today’s astrologers take a more balanced view of these two planets—attributing to them stability, strength, and energy. This view is clearly in step with myrrh’s ancient associations with power and protection.

On the practical side, myrrh is slightly antiseptic so the powdered resin may be dusted on sores as a local disinfectant. It is an astringent, a digestive aid, and an anti-gas tonic. Used as a mouthwash, it relieves sore teeth and gums. Taken internally, it cures bad breath and tightens loose teeth. It may be taken for coughs, asthma, and other chest problems. The ancient Egyptians used myrrh for all these purposes and more. From personal experience, I can also add that the essential oil works like catnip for my cat.

Myrrh is a balm of healing, protection, and care for the dead. It is a scent of spiritual power and energy. As Goddess of Death and Mourning, Lady of Healing, and one of Egypt’s most powerful Goddesses, Isis is the Lady of Myrrh. ... "

ISIOPOLIS, A votive Work in honor of the Goddess Isis (2013)

Garden of Priapus- 467

Sexually virile daughters whipping their daddy figure - American version - Topless!

More OG/daughter femdom erotica - They myth of princess Myrrha and the myth of princess Smyrna lusting after their fathers.

That's where the power of Isis comes from - Isis probably lusted after her father the penis caged earth god Geb.

And in Sumeria there was a well established tradition of the alpha princess taking over from her mother in control of the Kingdom by sexually dominating her penis caged father. - The transfer of the divine "mes" from father Enki in heaven to earth by Innana -

One could argue that it was inevitable that the Sumerian daughter would lust after her father - maybe even universally expected for the daughters to do to their fathers as Innana did to Enki ...

I've seen similar images in supposedly sexually neutral experiences like taking the south American drug Ayahuasca. Ayahuasca is visualized as a great mother but her sexuality is usually not discussed. My subjective image is of the usual divine female phallus as attached to Ayahuasca! It probably the same thing ...

The female phallus is the daughter riding her fathers phallus - as can be seen in many Roman bronze fascinums - That phallus is not transferred from her penis caged husband - but is really inherited by taking over her fathers caged phallus from her mother

***

Roman country garden shrine

Martial: XCII TO MARIUS

“ … ATINA boasts
you are her son,
but here
Oft have you
shared my peace
and hold it dear.
Guard my
twin pines,
the glory of the glade,
And the holm-oaks,
for Faunus loves
their shade;
Here doth
the lord of Thunder's
altar stand,
Built rudely
by my bailiff's
rustic hand,
With one
to wild Silvanus
by its side
Which
blood of lamb
and kid
has often dyed;
Diana rules
the little shrine
you see,
And Mars
is there,
his sister's guest,
for he is patron of
my month.
Keep this,
I pray,
And likewise
tender Flora's
grove of bay,
Her refuge
when Priapus
doth pursue;
Pay sacrifice
to all
in order due,
And when
the kindly gods
you recompense
With offerings
of blood
and frankincense,
Speak thus:-
' Though far away
doth Martial dwell,
Wherever he
may be,
he loves you well;
Think he is here
to share
my pious task,
And grant us
both whatever
boon we ask'. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus- 468

More sexually virile daughters whipping their daddy figure - American version - Topless!

- That's a living archetype - the only way to release it's torrid sexual energy is by becoming aware of it - not by acting on it - which is incest, or by ignoring it which is repression - which always results in crazy and sexually dead old bag ladies - but by simply becoming aware of the problem ...

***

Just the real thing please …

Martial XXII NATURAL HISTORY

“ … You said
it was
wild boar
you gave me,
Sir;'Twas
but a farm-yard hog
-you greatly
err
Who think
I can be
cheated
by a name;
Only
a mongrel
mixes
wild with tame. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus- 469

More sexually virile daughters whipping their daddy figure - American version - Topless!

OG bent over and caned in the stocks ...

- Not every woman wants to be the man - but there is no avoiding the truth that in modern days - that's just assumed - that women can do everything a man can - Too often that comes at the cost of the "real thing" - carnal eros

***
Rich wife

Martial: XII TO PRISCUS

“ … I MARRY wealth
and be for life
Naught save
the husband
of my wife?
Nay 'twere
a galling tether.
The man must rule,
the wife obey,
Priscus, there is
no other way
To make them
pull together. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

***

That’s the resolution of the father lust Myth of Myrrha - I think - the breaking of the domme phallic wife who submits to a torrid carnal eros …

- That's the African Myrrh tree of Isis - some sort of erotic magic spell or channel - Myrrh gives access to the dead as well - in other words the spirit world -

Garden of Priapus- 470

More sexually virile daughters whipping their daddy figure - American version - Topless!

OG bent over and caned in the stocks ...

Some sort of plague I think - father/daughter love seems to be bigger than I thought - Those are the images !

The blame always lands on the father though - the new idea from the myth of Myrrha is the lust of the daughter and her deceit in acting on it.

***
Death first, Fame later …

Martial: X TO REGULUS

“ ‘… FAME comes
not to the living.
Strange! 'you say,
' How few
can love
the artists
of their day! '
The cause
is this,
that envy's
cross-eyed view
Will always
set the old
above the new.
Thus haunt
we Pompey's
ancient porch
-and thus
Fools praise
the crumbled
fanes of Catulus.
So Virgil's Rome
pored still
o'er Ennius' page,
And Homer lived
unhonoured of his age;
Few were his peers
to laud
Menander's plays;
Who save Corinna
knew her
Ovid's lays?
Yet soft,
my books,
no haste,
nor hurry fate;
If fame must wait
on death,
then let it wait. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus- 471

Sister over brother Amazon sex - American version - topless!

That's the Amazon progression - the alpha daughter inherits the phallus or Sumerian "mes" of her father - then uses it it to dominate her penis caged brothers and uncles and nephews ...

That's was the lust of ancient Rome and Egypt and Sumeria - and the lust of much of the animal and bird world ...

And it's true lust ... Amazon lust is polyandrous and group sex - no monogamy when women take control of eros!

***

The Amazon mounts: Atis and his proud castrated crew

Martial: * XL TO DIDYMIUS

“ … THE softest
of eunuch's
more manly
than you,
Or Atis himself
whom the
castrated crew
Proclaim at Celaenae
as lord
of their rout
While they worship
the Mother with
maddening shout:
And yet
of the seats
in the theatre
you prate,
Of edicts
and stripes,
Ides
and clasps,
and estate;
And point
at us
poor men
the finger of scorn
Which with
pumice-stone rubbings
you love to adorn.
It may be
perhaps
you can sit
as a knight;
But to sit
with the husbands
you've surely no right. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Pride and power - being an Amazon sex toy made you a secret upper class in Rome and Sumeria - the Galli

Garden of Priapus- 472

More sister over brother Amazon sex - American version - topless!

- That's Ptolemy sex or what Cleopatra was having! And later Atis and his castrated crew in Rome - late Roman empire coins all feature Atis - usually greeting the Augusta - Joining the castrated crew was probably a requirement for holding the office of Emperor in the 3rd century AD

***

Bacchus: Born from the mentule of Semele and the thigh of Jove

Martial: LXXII TO RUFUS

“’ … THE mother
of Bacchus
was Jove
'-it were rather
More proper to say
-' Semele
was his father.' … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Amazon sex!

Garden of Priapus- 473

More sister over brother Amazon sex - American version - Penis cage! - New to American BDSM femdom

The cage was the great motor of Amazon eros - it drove Roman women and young girls crazy with lust

***

In the “Jinn” we trust

Martial: XV THE TRUSTFUL SWAIN

“…NONE takes
such low security
Though he is poor.
My praise is just.
For Cordus,
tho' he
cannot see,
Accepts his
lady-love
on trust. …”

Pott & Wright's : Martial, : the twelve books of Epigrams

My libido is in trust - It still works, but …

The terrible truth is you can’t control that - the dick will always be out of you control …

Garden of Priapus- 474

More sister over brother Amazon sex - American version - Penis cage!

The inner images are that as hot as the brother/sister caged penis fantasy was for Roman women - the father/daughter incest fantasy was much stronger

I think I've discovered what Freud was looking for - the Myth of princess Myrrha and her torrid lust for her father was the female version of the father murder Oedipus myth ...

In Oedipus the son kills the father and marries the mother - in Myrrha, the daughter sneaks into the fathers bedroom and enjoys him sexually in the dark over a long period without his awareness or consent

***
Bronze Fibula prevents Overspendng

Martial: XXII TO APICIUS

“ … You had spent
sixty thousand
on gorging your fill,
And there
only remained
a poor
ten thousand still.
That to you
was starvation;
so into your cup
You poured
deadly poison
and drank the lot up.
You were always
a gourmet,
of that I am sure;
But by death
you were proved
the complete epicure. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

We do not have the bronze Fibula, but in America, the prohibition of miscegenation means all black men are in a form of the penis cage - My libido is not as high when I live in Kenya …

Garden of Priapus- 475

More sister over brother Amazon sex - American version - Mentule over Penis cage!

That's what Innana did to Dumuzi - her Greek version - Aphrodite - had a penis ...

Aphrodite's curse for not worshipping her is the Myth of Myrrha - an daughters insatiable sexual lust for her father.

***
Gelded at the shrine of Bacchus

Martial: XXIV. STRANGE ACCIDENT

“ … A HE-GOAT caught
while gnawing down a vine
Was dragged to die
at Bacchus'
holy shrine.
A Tuscan priest
prepared
the rogue to slay
And bade
a rustic
who had come that way
With sickle sharp
to geld
the unclean beast,
Lest the rank odour
should offend
the feast.
Then leaning
o'er the altar
with his knife
He pressed it down
to rob it of its life.
But as he leaned,
a hernia came to view,
And the dull rustic
without more ado
Cut off the titbit,
thinking, I suppose,
The gods were honoured
by such meats
as those.
So he's a Gaul who,
when the rite began,
A Tuscan was,
but now
no more a man. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Martial was probably describing a secret ritual of the Bacchus cult - and the dull rustic was probably female!

Bacchus and Faunus and Priapus and Pan - like the African Legba are about the erect female phallus - not male. Roman men were either in the penis cage or gelded Gauls …

***

In Greek Egypt Galli lawfully had sex with women in annual orgies at the temple of the phallic Aphrodite -

“ … According to Lucian (De Syria Dea, 28-29) eunuch priests engaged in ritual sex at the temple in Hieropolis fronted by huge phalli that were decorated and climbed by devotees at a yearly festival. “Women desire the Galli and the Galli go mad for women. Yet no one is jealous, for they all consider the matter quite holy” The Galli were allegedly skilled at oral sex with men and women (Martial, 3.81) Aside from digital, oral , or anal sex, genital sex was possible for priests who had been adults at the time of emasculation … Church historian Eusebius recounts with horror how castrated priests of Adonis engaged in sexual congress :

“Here men undeserving of the name forgot the dignity of their sex, and propitiate the demon by their effeminate conduct; here to unlawful commerce of women and adulterous intercourse, with other horrible an infamous practices, were perpetuated in this temple as in a place beyond the scope and restraint of law. (Eusebius, De Vita Constantini, 3.53) … “

Jenny Wade, The Castrated gods and their Castration Cults : Revenge, Punishment, and Spiritual Supremacy (2019)

Garden of Priapus- 476

More sister over brother Amazon sex - American version - Mentule over Penis cage!

***
Locked husband

Martial: LXIX

“ … THE BREECHES-WEARER
WHEN a wife keeps
her man under
close lock and key
And herself goes
wherever she will;
I think in this
case every one
will agree
That Jack is the lady
not Jill. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

***

Adonis is equated to Osiris in "The Syrian Goddess", by Lucian. Assyrians practiced secret rites whereby Adonis who was castrated and killed by a boar was resurrected. - My guess is those were penis caged and castrated galli orgies with phallic women in the temple of Aphrodite - a practice that in Egypt and Ethiopia was thousands of years old:

" ... There is in Syria a city not far from the river Euphrates it is called "the Sacred City," and is sacred to the Assyrian Hera.  As far as I can judge this name was not conferred upon the city when it was first settled, but originally it bore another name. In course of time the great sacrifices were held therein, and then this title was bestowed upon it. I will speak of this city, and of what it contains. I will speak also of the laws which govern its holy rites, of its popular assemblies and of the sacrifices offered by its citizens. I will speak also of all the traditions attaching to the founders of this holy place: and of the manner of the founding of its temple. I write as an Assyrian born who have witnessed with mine own eyes some of the facts which I am about to narrate: some, again, I learnt from the priests: they occurred before my time, but I narrate them as they were told to me.

The first men on earth to receive knowledge of the gods, and to build temples and shrines and to summon meetings for religious observances are said to have been the Egyptians. They were the first, too, to take cognizance of holy names, and to repeat sacred traditions. Not long after them the Assyrians heard from the Egyptians their doctrines as to the gods, and they reared temples and shrines: in these they placed statues and images.

Originally the temples of the Egyptians possessed no images. And there exist in Syria temples of a date not much later than those of Egypt, many of which I have seen myself, for instance, the temple of Hercules in Tyre. This is not the Hercules of Greek legend; but a Tyrian hero of much greater antiquity than he.

There is likewise in Phœnicia a temple of great size owned by the Sidonians. They call it the temple of Astarte.  I hold this Astarte to be no other than the moon-goddess. But according to the story of one of the priests this temple is sacred to Europa, the sister of Cadmus. She was the daughter of Agenor, and on her disappearance from Earth the Phœnicians honoured her with a temple and told a sacred legend about her; how that Zeus was enamoured of her for her beauty, and changing his form into that of a bull carried her off into Crete. This legend I heard from other Phœnicians as well; and the coinage current among the Sidonians bears upon it the effigy of Europa sitting upon a bull, none other than Zeus. Thus they do not agree that the temple in question is sacred to Europa.

The Phœnicians have also another sacred custom, derived from Egypt, not from Assyria: it came, they say, from Heliopolis into Phœnicia. I never witnessed this myself, but it is important, and of great antiquity.

I saw too at Byblos a large temple,  sacred to the Byblian Aphrodite this is the scene of the secret rites of Adonis: I mastered these. They assert that the legend about Adonis and the wild boar is true, and that the facts occurred in their country, and in memory of this calamity they beat their breasts and wail every year, and perform their secret ritual amid signs of mourning through the whole countryside. When they have finished their mourning and wailing, they sacrifice in the first place to Adonis, as to one who has departed this life: after this they allege that he is alive again, and exhibit his effigy to the sky. They proceed to shave their heads, too, like the Egyptians on the loss of their Apis. The women who refuse to be shaved have to submit to the following penalty, viz., to stand for the space of an entire day in readiness to expose their persons for hire. The place of hire is open to none but foreigners, and out of the proceeds of the traffic of these women a sacrifice to Aphrodite is paid. 

Some of the inhabitants of Byblos maintain that the Egyptian Osiris is buried in their town, and that the public mourning and secret rites are performed in memory not of Adonis, but of Osiris. I will tell you why this story seems worthy of credence. A human head comes every year from Egypt to Byblos, floating on its seven days' journey thence: the winds, by some divine instinct, waft it on its way: it never varies from its course but goes straight to Byblos. The whole occurrence is miraculous. It occurs every year, and it came to pass while I was myself in Byblos, and I saw the head in that city.

… I went up also from Byblos into the Libanus, a single day's journey, as I had heard that there was an ancient temple of Aphrodite there founded by Cinyras. I saw the temple, and it was indeed old. These then are the ancient great temples of Syria.

Of all these temples, and they are numerous indeed, none seems to me greater than those found in the sacred city; no shrine seems to me more holy, no region more hallowed. They possess some splendid masterpieces, some venerable offerings, many rare sights, many striking statues, and the gods make their presence felt in no doubtful way. The statues sweat, and move, and utter oracles, and a shout has often been raised when the temple was closed; it has been heard by many. And more: this temple is the principal source of their wealth, as I can vouch. For much money comes to them from Arabia, and from the Phœnicians and the Babylonians: the Cilicians, too, and the Assyrians bring their tribute. And I saw with my own eyes treasures stored away privately in the temple; many garments, and other valuables, which are exchanged for silver or gold. Nowhere among mankind are so many festivals and sacred assemblies instituted as among them.

On enquiring the number of years since the temple was founded, and whom they deemed the goddess to be, many tales were told to me, some of which were sacred, and some public property; some, again, were absolutely fabulous; others were mere barbarians' tales; others again tallied with the Greek accounts. All these I am ready to narrate, though I withhold my acceptance of some.

The people, then, allege that it was Deukalion or Sisythus who founded the temple; I mean the Deukalion in whose time the great flood occurred. I have heard the story about Deukalion as the Greeks narrate it from the Greeks themselves. The story runs as follows: The present race of men was not the first to be created. The first generation perished to a man; the present is a second creation. This generation became a vast multitude, owing to Deukalion. Of the men of the original creation they tell this tale: they were rebellious, and wilful, and performed unholy deeds, disregarding the sanctity of oaths and hospitality, and behaving cruelly to suppliants; and it was for these misdeeds that the great destruction fell upon them. Straightway the earth discharged a vast volume of water, and the rivers of heaven came down in streams and the sea mounted high. Thus everything became water, and all men perished; Deukalion alone was saved for another generation, on the score of his wisdom and piety. The manner of his salvation was as follows: He placed his children and his wives in an ark of vast size, and he himself also entered in. Now, when he had embarked, there came to him wild boars and horses, and generations of lions and serpents, and all the other beasts which roam the earth, all in couples. He welcomed them all. Nor did they harm him; and friendship remained amongst them as Zeus himself ordained. These, one and all, floated in this ark as long as the flood remained. This is the legend of Deukalion as told by the Greeks. 

But a further story is told by the men of Hierapolis, and a wonderful one it is; they say that in their country a mighty chasm appeared which received all the water, and that Deukalion on this occurrence reared altars and founded a temple to Juno above this chasm. I have actually seen this chasm, it lies beneath the temple and is of very small dimensions. If it was once of large size, and was afterwards reduced to its present small dimensions, I know not: but the chasm which I saw is certainly very small. They maintain that their tale is proved by the following occurrence; twice in every year the water comes from the sea to the temple. This water is brought by the priests; but besides them, all Syria and Arabia and many from beyond the Euphrates go down to the sea; one and all bring its water which they first pour out in the temple; then this water passes down into the chasm which, small though it be, holds a vast quantity of water. Thus then they act, and they declare that the following law was passed by Deukalion in that temple, in order that it might be an everlasting remembrance at once of the visitation and of its alleviation.

Others again maintain that Semiramis  of Babylon, who has left many mighty works in Asia, founded this edifice as well; nor did she dedicate it to Hera, but to her own mother, whose name was Derceto.  Now, I have seen the semblance of Derceto in Phœnicia, and a wonderful sight it is; one half is a woman, but the part which extends from the thighs to the feet ends in a fish's tail. The effigy, however, which is at Hierapolis is a complete woman. The reasons for this story are plain to understand; they deem fishes holy objects, and never touch them, while of birds they use all but pigeons for food; the pigeon is in their eyes sacred.  It appears to them then that what we have described was done in honour of Derceto and Semiramis. The former, because Derceto has the form of a fish; the latter, because the lower half of Semiramis takes the form of a pigeon. I, however, should probably conclude that the temple in question belongs to Semiramis; that the shrine is Derceto's I can in no wise believe, since even amongst the Egyptians there are some who will not touch fish as food, and they certainly do not observe this restriction in favour of Derceto.

There is, however, another sacred story which I had from the lips of a wise man—that the goddess was Rhea, and the shrine the work of Atis. Now this Atis was by nation a Lydian, and he first taught the sacred mysteries of Rhea. The ritual of the Phrygians and the Lydians and the Samothracians was entirely learnt from Atis. For when Rhea deprived him of his powers, he put off his manly garb and assumed the appearance of a woman and her dress,  and roaming over the whole earth he performed his mysterious rites, narrating his sufferings and chanting the praises of Rhea. In the course of his wanderings he passed also into Syria. Now, when the men from beyond Euphrates would neither receive him nor his mysteries,  he reared a temple to himself on this very spot. The tokens of this fact are as follows: She is drawn by lions, she holds a drum in her hand and carries a tower on her head, just as the Lydians make Rhea to do. He also affirmed that the Galli who are in the temple in no case castrate themselves in honour of Juno, but of Rhea, and this in imitation of AtIs. All this seems to me more specious than true, for I have heard a different and more credible reason given for their castration.

I approve of the remarks about the temple made by those who in the main accept the theories of the Greeks: according to these the goddess is Hera, but the work was carried out by Dionysus, the son of Semele: Dionysus visited Syria on his journey to Aethiopia. There are in the temple many tokens that Dionysus was its actual founder: for instance, barbaric raiment, Indian precious stones, and elephants' tusks brought by Dionysus from the Aethiopians. Further, a pair of phalli of great size are seen standing in the vestibule, bearing the inscription, "I, Dionysus, dedicated these phalli to Hera my stepmother." This proof satisfies me. And I will describe another curiosity to be found in this temple, a sacred symbol of Dionysus. The Greeks erect phalli in honour of Dionysus, and on these they carry, singular to say, mannikins made of wood, with enormous pudenda; they call these puppets. There is this further curiosity in the temple: as you enter, on the right hand, a small brazen statue meets your eye of a man in a sitting posture, with parts of monstrous size. ... " The Syrian Goddess, by Lucian

Garden of Priapus- 477

“ ….Visible from
far off,
Conspicuous to
everyone,
a man who
was made
a eunuch
by his
mistress
Enters the baths
And issues a
real challenge
To the guardian of
Vine and garden … “

Juvenal 6.374-6

Assyrian queen Stratonice built a temple to Hera in Egypt obeying a dream. She also replaced the King with his son and also romanced Combabus - a handsome servant of the king - who castrated himself for her - Assyrian sex was clearly female phallus only! My guess is all Assyrian men were in a life-long locked phallus or castrated... The snapshot of Assyria was the snapshot of Egypt and Babylon too ... Polyandrous phallic females over penis caged or castrated males ...

From The Syrian Goddess, by Lucian

" ... These are the legends concerning the founders of the temple. I will proceed to speak of the edifice itself and its position: how it was built and who built it. They affirm that the temple as it exists now is not that which was built originally: the primitive temple fell to pieces in the course of time: the present one they say was the work of Stratonice, the wife of the king of the Assyrians. This I take to be the Stratonice of whom her stepson was enamoured, and the skill of a doctor detected the intrigue: for the lover, overpowered by the malady of his passion, bewildered by the thought of his shameful caprice, lay sick in silence. He lay sick, and though no ache was in any limb, yet his colour was gone, and his frame was growing frailer day by day. The doctor, seeing that he was suffering from no definite disease, perceived that his malady was none other than love. Many are the symptoms of secret love: languor of vision, change in the voice and complexion, and frequent tears. The doctor, aware of this, acted as follows: he laid his hand on the heart of the young man, and summoned all the domestics in the household. The patient remained tranquil and unmoved on the entrance of the rest, but when his stepmother carne in he grew pale and fell to sweating and trembling, and his heart beat violently. These symptoms betrayed his passion to the doctor.

The doctor proceeded to adopt the following cure: Summoning the young man's father, who was racked by anxiety, he explained to him that the young man's malady was no normal malady, but a wrongful action: "he has no painful symptoms; he is possessed by love and madness. He longs to possess what he will never obtain; he loves my wife, whom I will never give up." This was the trick of the wise physician. The father straightway begged the doctor by his prudence and professional skill not to let his son perish. "His malady depended not on his will; it was involuntary. Pray then do not you let your jealousy bring grief on the whole realm, and do not, dear doctor, draw unpopularity on your profession." Such was the unwitting father's request. The doctor replied: "Your request is scandalous. You would deprive me of my wife and outrage the honour of a medical man. I put it to you, what would be your conduct, since you are deprecating mine, if your wife were the object of his guilty love?" He replied that he would not spare his own wife nor would he begrudge his son his life, even though that son were enamoured of his own stepmother: losing one's wife was a less misfortune than losing one's son. The doctor on hearing this said: "Why then offer me these entreaties? In good truth, your wife is the object of his love. What I said to you was all a made-up story." The father followed this advice, and handed over his wife and his kingdom to his son, and he himself departed into the region of Babylonia and founded a city on the Euphrates which bore his name: and there he died. Thus it was that our wise doctor detected and cured the malady.

Now this Stratonice, when still married to her former husband, saw in a vision Hera exhorting her to rear a temple to this goddess at Hierapolis. Should she neglect to obey, she was menaced by the goddess with manifold evils. The queen began by disregarding the dream, but later, when seized by a dangerous illness, she told the vision to her husband, and appeased Hera, and undertook to raise the temple. Hardly had she recovered when she was despatched by her husband to Hierapolis, and a large sum of money with her, and a large army too, partly to aid in the building operations and partly to ensure her safety. He summoned one of her friends called Combabus, a young man of handsome presence, and said, "Combabus, I know thee for an honest man, and of all my friends I love thee best, and I commend thee greatly alike for thy wisdom and for thy goodwill which thou hast shown to us. At the present moment I have need of all thy confidence, and thus I wish thee to accompany my wife, and to carry out my work, and to perform the sacrifices due, and to command my army. On my return great honour shall fall to thee. Combabus begged and prayed not to be despatched, and not to be entrusted with matters far above his powers—moneys, the lady, the holy work: not merely so, but he feared lest in the future some jealousy might make itself felt as to his relations with Stratonice, as he was unaccompanied should he consent to escort her.

The king, however, refused to be moved; so Combabus prayed as an alternative that a respite of seven days might be granted him: after that interval he was willing to be despatched after attending to his immediate needs. On obtaining this respite, which was willingly granted, he departed to his house, and throwing himself on the ground, he thus deplored his lot: "Unhappy me! Why this confidence in myself? To what end is this journey, whose results I already see? I am young and the lady whom I escort is fair. This will prove a great and mighty disaster, unless I remove entirely the cause of the evil. Thus I must even perform a mighty deed which will heal all my fears." Saying this he unmanned himself, and he stowed away the mutilated pudenda in a little vessel together with myrrh and honey and spices of various sorts. He sealed this vessel up with a ring which lie wore; and finally he proceeded to dress his wound. As soon as he deemed himself fit to travel he made his way to the king, and before a large company reached the vessel forth and spoke as follows: "Master! This my most precious treasure was stored up in my house, and I loved it well: but now that I am entering on a long journey, I will set it in thy keeping. Do thou keep it well: for it is dearer to me than gold and more precious to me than life. On my return I shall receive it again." The king was pleased to receive the vessel, and after sealing it with another seal he entrusted it to his treasurers to keep.

So Combabus from this time forth continued his journey in peace. Arrived at Hierapolis they built the temple with all diligence, and three years passed while they were at their task. Meantime the event came to pass which Combabus had feared. Stratonice began to love him who had been her companion for so long a time: her love passed into an overpowering passion. Those of Hierapolis affirm that Hera was the willing cause of this trouble: she knew full well that Combabus was an upright man, but she wished to wreak her wrath on Stratonice for her unwillingness to undertake the building of the temple.

The queen was at first coy and tried to hide her passion, but when her trouble left her no longer any repose, she openly displayed her irritation and wept the whole day long, and called out repeatedly for Combabus: Combabus was everything to her. At last, in despair at her impotency to master her passion, she sought a suitable occasion for supplicating his love. She was too cautious to admit her passion to a stranger, but her modesty prevented her from facing the situation. Finally she hits on this plan; that she should confront him after she should have drunk deeply of wine; for courage rises after drinking and a repulse seems then less degrading, and actions performed under the influence of wine are set down to ignorance. Thus she acted as she thought best. After supper she entered the chamber in which Combabus dwelt, and besought him, embracing his knees, and she avowed her guilty love. He heard her words with disgust and rejected her advances, reproaching her with drunkenness. She, however, threatened that she would bring on him a great calamity; on which he trembled, and he told her all his story and narrated all that he had done and finally disclosed to her the manifest proofs of his statement. When the queen witnessed this unexpected proof her passion indeed was quenched, but she never forgot her love, but in all her intercourse she cherished the solace of her unavailing affection. The memory of this love is still alive at Hierapolis and is maintained in this way; the women still are enamoured of the Galli, and the Galli again love the women with passion; but there is no jealousy at all, and this love passes among them for a holy passion.

The king was well informed by Stratonice as to her doings at Hierapolis, for many who came thence brought the tale of her doings. The monarch was deeply moved by the tidings, and before the work was finished summoned Combabus to his presence. Others narrate with respect to this a circumstance wholly untrue; that Stratonice finding her prayers repulsed wrote with her own hand to her husband and accused Combabus of making an attempt upon her modesty; and what the Greeks allege about their Stheneboea and about Phaedra the Cnosian the Assyrians tell in the same way about Stratonice. For my part I do not believe that either Stheneboea nor Phaedra acted thus if Phaedra really loved Hippolytus. However, let the old version remain for what it is worth.

When, however, the news was brought to Hierapolis, Combabus took count of the charge and departed in a spirit of full confidence, conscious that the visible proof necessary for his defence had been left in the city his home. On his arrival the king immediately put him in prison under strict guard. Then in the presence of the friends of the accused who had been present when Combabus was commissioned to depart, the king summoned him into open court and began to accuse him of adultery and evil lust; and deeply moved, recounting the confidence he had reposed in his favourite and his long friendship, he arraigned Combabus on three distinct charges: first, that he was an adulterer, secondly, that he had broken his trust, finally, that he had blasphemed the goddess by acting thus while engaged in her service. Many of the bystanders bore witness against him, saying that they had seen the guilty pair embracing. It was finally agreed that Combabus was worthy of death as his evil deeds had merited.

He had stood up to this point in silence, but as he was being led to his fate, he spoke out, and demanded the restoration of his pledge, affirming that he was to be killed not for rebellious conduct against his king, nor for any violation of the king's married life, but solely because of the king's eagerness to possess what he had deposited at the royal court at his departure. The king thereon summoned his treasurer and bade him bring forth what he had committed to his custody. On its production, Combabus removed the seal and displayed the contents of the vessel, and showed how he himself had suffered thereby; adding, "This is just what I feared, O King, when thou didst send me on that errand: I left with a heavy heart, and I did my duty, constrained by sheer necessity. I obeyed my lord and master to mine own undoing. Such as I am, I stand accused of a crime which none but a man in every sense could have committed. The king cried out in amazement at these words, embraced Combabus and said with tears, "What great ruin, Combabus, hast thou wrought upon thyself? What monstrous deed of ill hast thou, alone of men, wrought to thy sorrow? I cannot praise thee, rash spirit, for enduring to suffer this outrage; would that thou hadst never borne it; would that I had never seen its proofs! I needed not this thy defence. But since the deity bath willed it thus, I will grant thee, first and foremost, as thy revenge, the death of the informers: and next there shall follow a mighty gift, a store of silver and countless gold, and raiment of Assyria, and steeds from the royal stud. Thou shalt enter freely to us unannounced and none shall withstand thee: none shall keep thee from my sight, even were I by my wife's side." Thus he spake, and thus he acted; the informers were led off straightway to their execution; Combabus was laden with gifts, and the king's attachment to him was increased. No one the Assyrians was deemed equal in wisdom and in fortune to Combabus.

On his request that he might complete what was unfinished in the construction of the temple—for he had left it unfinished—he was despatched anew; and he completed the temple, and there he abode. To mark his sense of the virtue and good deeds of his architect, the king granted him a brazen statue of himself to stand in the temple of his construction. And even to the present day this brazen statue is seen standing in the temple, the work of Hermocles of Rhodes. Its form is that of a woman, but the garments are those of a man.  It is said, too, that his most intimate friends, as a proof of their sympathy, castrated themselves like him, and chose the same manner of life. Others there are who bring gods into the story and affirm that Combabus was beloved by Hera; and that it was she who inspired many with the idea of castrating themselves, so that her lover should not be the only one to lament the loss of his virility.

Meantime the custom once adopted remains even to-day, and many persons every year castrate themselves and lose their virile powers: whether it be out of sympathy with Combabus, or to find favour with Hera. They certainly castrate themselves, and then cease to wear man's garb; they don women's raiment and perform women's tasks. I have heard the origin of this ascribed to Combabus as well, for the following event occurred to him. A certain foreign woman who had joined a sacred assembly, beholding a human form of extreme beauty and dressed in man's attire, became violently enamoured of him: after discovering that he was unsexed, she took away her life. Combabus accordingly in despair at his incapacity for love, donned woman's attire, that no woman in future might be deceived in the same way. This is the reason of the female attire of the Galli. .... " The Syrian Goddess, by Lucian

Garden of Priapus- 478

The woman on top “Hector horse” position: Trojan OG/old guy Prince Hector under Amazon princess Andromache

Martial 104

“ … masturbabantur Phrygii post ostia serui, Hectoreo quotiens sederat uxor equo … “

“ …The slaves
of Phrygia
would masturbate
from behind
every time
Hector’s wife
hassled up
her steed…”

***
Assyrian temple of Hera in Egypt: Dominated by large and erect phalli - and I'm sure the phallic goddess

" ... The place whereon the temple is placed is a hill: it lies nearly in the centre of the city, and is surrounded by a double wall.  Of the two walls the one is ancient; the other is not much older than our own times. The entrance to the temple faces the north; its size is about a hundred fathoms.  In this entrance those phalli stand which Dionysus erected: they stand thirty fathoms high. Into one of these a man mounts twice every year, and he abides on the summit of the phallus for the space of seven days. The reason of this ascent is given as follows: The people believe that the man who is aloft holds converse with the gods, and prays for good fortune for the whole of Syria, and that the gods from their neighbourhood hear his prayers. Others allege that this takes place in memory of the great calamity of Deukalion's time, when men climbed up to mountain tops and to the highest trees, in terror of the mass of waters. To me all this seems highly improbable, and I think that they observe this custom in honour of Dionysus, and I conjecture this from the following fact, that all those who rear phalli to Dionysus take care to place mannikins of wood on the phalli; the reason of this I cannot say, but it seems to me that the ascent is made in imitation of the wooden mannikin.

To proceed, the ascent is made in this way; the man throws round himself and the phallus a small chain; afterwards he climbs up by means of pieces of wood attached to the phallus large enough to admit the end of his foot. As he mounts he jerks the chain up his own length, as a driver his reins. Those who have not seen this process, but who have seen those who have to climb palm trees in Arabia, or in Egypt, or any other place, will understand what I mean. When he has climbed to the top, he lets down a different chain, a long one, and drags up anything that he wants, such as wood, clothing, and vases; he binds these together and sits upon them, as it were, on a nest, and he remains there for the space of time that I have mentioned. Many visitors bring him gold and silver, and some bring brass; then those who have brought these offerings leave them and depart, and each visitor gives his name. A bystander shouts the name up; and he on hearing the name utters a prayer for each donor; between the prayers he raises a sound on a brazen instrument which, on being shaken, gives forth a loud and grating noise. He never sleeps; for if at any time sleep surprises him, a scorpion creeps up and wakes him, and stings him severely; this is the penalty for wrongfully sleeping. This story about the scorpion is a sacred one, and one of the mysteries of religion; whether it is true I cannot say, but, as it seems to me, his wakefulness is in no small degree due to his fear of falling. So much then for the climbers of the phalli. As for the temple, it looks to the rising sun.

In appearance, and in workmanship, it is like the temples which they build in Ionia, the foundation rises from the earth to the space of two fathoms, and on this rests the temple. The ascent to the temple is built of wood and not particularly wide; as you mount, even the great hall exhibits a wonderful spectacle and it is ornamented with golden doors. The temple within is ablaze with gold and the ceiling in its entirety is golden. There falls upon you also a divine fragrance such as is attributed to the region of Arabia, which breathes on you with a refreshing influence as you mount the long steps, and even when you have departed this fragrance clings to you; nay, your very raiment retains long that sweet odour, and it will ever remain in your memory.

But the temple within is not uniform. A special sacred shrine is reared within it; the ascent to this likewise is not steep, nor is it fitted with doors, but is entirely open as you approach it. The great temple is open to all; the sacred shrine to the priests alone and not to all even of these, but only to those who are deemed nearest to the gods and who have the charge of the entire administration of the sacred rites. In this shrine are placed the statues, one of which is Hera, the other Zeus, though they call him by another name. Both of these are golden, both are sitting; Hera is supported by lions, Zeus is sitting on bulls. The effigy of Zeus recalls Zeus in all its details—his head, his robes, his throne; nor even if you wished it could you take him for another deity. 

Hera, however, as you look at her will recall to you a variety of forms. Speaking generally she is undoubtedly Hera, but she has something of the attributes of Athene, and of Aphrodite, and of Selene, and of Rhea, and of Artemis, and of Nemesis, and of The Fates. In one of her hands she holds a sceptre, in the other a distaff; on her head she bears rays and a tower and she has a girdle wherewith they adorn none but Aphrodite of the sky.  And without she is gilt with gold, and gems of great price adorn her, some white, some sea-green, others wine-dark, others flashing like fire. Besides these there are many onyxes from Sardinia and the jacinth and emeralds, the offerings of the Egyptians and of the Indians, Ethiopians, Medes, Armenians, and Babylonians. But the greatest wonder of all I will proceed to tell: she bears a gem on her head called a Lychnis; it takes its name from its attribute. From this stone flashes a great light in the night-time, so that the whole temple gleams brightly as by the light of myriads of candles, but in the day-time the brightness grows faint; the gem has the likeness of a bright fire. There is also another marvel in this image: if you stand over against it, it looks you in the face, and as you pass it the gaze still follows you, and if another approaching from a different quarter looks at it, he is similarly affected.

Between the two there stands another image of gold, no part of it resembling the others. This possesses no special form of its own, but recalls the characteristics of other gods. The Assyrians themselves speak of it a symbol, but they have assigned to it no definite name. They have nothing to tell us about its origin, nor its form: some refer it to Dionysus; others to Deukalion; others to Semiramis; for its summit is crowned by a golden pigeon, and this is why they allege that it is the effigy of Semiramis. It is taken down to the sea twice in every year to bring up the water of which I have spoken. 

In the body of the temple, as you enter, there stands on the left hand side, a throne for the Sun god; but there is no image upon it, for the effigies of the Sun and Moon are not exhibited. I have learnt, however, the reasons of this practice. They say that religion does not forbid making effigies of the other deities, for the outward form of these deities is known to all; but the Sun and Moon are plain for all to see, and all men behold them. What boots it, therefore, to make effigies of those deities who offer themselves for all to gaze on? ... "

The Syrian Goddess, by Lucian

Garden of Priapus- 479

More the woman on top “Hector horse” position: Trojan OG/old guy Prince Hector under Amazon princess Andromache

Probably what princess Smyrna/Myrrha was doing to her father in the dark ... Assyrian men submitted to "demonic" female sexual powers - according to early Christians - my guess is an erotic dragon power - the phallic Aphrodite!

***

Roman ladies remained aggressive riders of the Galli into old age:

“ … [How can you not be outraged]
when you are
pushed aside
by those who
earn their place
in wills
at night:
those who are
lifted to
the skies
on the easiest
path to
success
these days,
a rich old lady’s
crotch?
Proculeius
has a mere
1/12 of the estate,
but Gillo
11/12,
each of them
inheriting
his share
in proportion
to the
measurement
of his groin …”

Juvenal 1.37-41

***
Springtime in Assyrian Egypt - the mass castration of the Galli

“ … The greatest of the festivals that they celebrate is that held in the opening of spring; some call this the Pyre, others the Lamp. On this occasion the sacrifice is performed in this way. They cut down tall trees and set them up in the court; then they bring goats and sheep and cattle and hang them living to the trees; they add to these birds and garments and gold and silver work. After all is finished, they carry the gods around the trees and set fire under; in a moment all is in a blaze. To this solemn rite a great multitude flocks from Syria and all the regions around. Each brings his own god and the statues which each has of his own gods.

On certain days a multitude flocks into the temple, and the Galli in great numbers, sacred as they are, perform the ceremonies of the men and gash their arms and turn their backs to be lashed. Many bystanders play on the pipes the while many beat drums; others sing divine and sacred songs. All this performance takes place outside the temple, and those engaged in the ceremony enter not into the temple.

During these days they are made Galli. As the Galli sing and celebrate their orgies, frenzy falls on many of them and many who had come as mere spectators afterwards are found to have committed the great act. I will narrate what they do. Any young man who has resolved on this action, strips off his clothes, and with a loud shout bursts into the midst of the crowd, and picks up a sword from a number of swords which I suppose have been kept ready for many years for this purpose. He takes it and castrates himself and then runs wild through the city, bearing in his hands what he has cut off. He casts it into any house at will, and from this house he receives women's raiment and ornaments. Thus they act during their ceremonies of castration. …”

The Syrian Goddess, by Lucian, translated by Herbert A. Strong and John Garstang, (1913)

Garden of Priapus- 480

More the American woman on top “Hector horse” position: Trojan OG/old guy Prince Hector under Amazon princess Andromache

Martial v. The pigeon goddess’ Galli

Martial: LXV TO CHARMENION

“ … You are
from Corinth
-loathly den
And I a
Spanish citizen
From Tagus' land,
I wonder then
That you should
call me
' brother ';
While you are
decked with
tresses fair
And smooth
your limbs
with daily care,
I have
the Spaniard's
shaggy hair;
Are we like
one another?
You lisp
and squeak,
I far prefer
My baby's tone
as manlier;
Are pigeons
like to eagles, Sir?
Pray cease
my ears
to blister
With such
endearments;
it is plain
Kids cannot
wear
the lion's
mane;
Just call me
' brother'
once again,
And I will
call you
' sister '. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

***

The Islamic shagri-la "Zerzura" the "The Oasis of Little Birds" could be a lost Assyrian city:

" ... Zerzura was long rumored to have existed deep in the desert west of the Nile River in Egypt or Libya. In writings dating back to the 13th century[AD], the authors spoke of a city which was "white as a dove" and called it "The Oasis of Little Birds" ... " Wikipedia

***

Assyrian Temple of Hera in Egypt - outside was a statue of Semiramis pointing to the temple as Hera’s only.

Queen Semiramis of Assyria is credited with inventing the Fibula or penis cage. She was also credited for inventing castration and creating the Galli. Semiramis demanded to be worshipped as a god - however she relented after falling ill and ordered the people to worship Hera instead.

(Dec 19, 2021) Dream images from last post are flood related - Deukalion and destruction of the world by water - the temple of Hera in Egypt claimed to be a drain of the harmful waters - it also featured a deep lake where worshippers could swim with holy fish …

“ … Such, then, are the interior decorations of the temple; outside of it there stands a great altar of brass. It contains also countless other brazen effigies of kings and priests. I will mention those which seem most worthy of remembrance. To the left of the temple stands the image of Semiramis, pointing with her right hand to the temple. That image was erected to commemorate the following occurrence: The queen had issued a decree that all the Syrians should worship her as a deity, adding that they were to take no count of the others, not excepting even Hera; and they obeyed her decree. Afterwards, however, when disease and misfortune and grief were inflicted on her, she calmed down from her frenzied infatuation, and avowed herself a mere mortal, and ordered her subjects to turn again to Hera. This is why she stands to-day in this posture, pointing out Hera as the goddess whose grace is to be won, and confessing that she is not a goddess, but that Hera is indeed such.

I saw also the effigy of Helen, and of Hecuba, and of Andromache, and of Paris, and of Achilles. I saw also the statue of Nireus, the son of Aglaia, and of Philomela and Procne while yet women, and Tereus changed into a bird; and another effigy of Semiramis and one of Combabus and one of Stratonice of special beauty, and one of Alexander like to this. Sardanapalus stands by his side in a different form and in a different garb.

In the great court oxen of great size browsed horses, too, are there, and eagles and bears and lions, who never hurt mankind but are all sacred and all tame. 

Many priests also are in attendance, some of whom sacrifice the victims, others bring libations, others are called fire-bearers, and others altar attendants. In my presence more than 300 of these were present at a sacrifice; all had vestments of white and wore caps on their heads. Every year a new high priest is appointed. He, and he alone, is clad in purple and crowned with a golden tiara.

Besides this there is another multitude of holy men, pipers, flute players, and Galli; and women frenzied and fanatic.

A sacrifice is offered up twice every day, and they are all present at this: To Zeus they sacrifice in silence, neither chanting nor playing, but when they sacrifice to Hera they sing, they pipe, and shake rattles. About this ceremony they could tell me nothing certain. 

There is too a lake in the same place, not far from the temple in which many sacred fishes of different kinds are reared. Some of these grow to a great size; they are called by names, and approach when called. I saw one of these ornamented with gold, and on its back fin a golden design was dedicated to the temple. I have often seen this fish, and he certainly carried this design.

The depth of the lake is immense. I never tested it myself, but they say that it is in depth more than 200 fathoms. In the midst of this lake stands an altar of stone. You would think at first sight that it was floating and moving in the water, and many deem that it is so. The truth seems to me that it is supported by a column of great size, based on the bottom of the lake. It is always decked with ribbons, and spices are therein, and many every day swim in the lake with crowns on their heads performing their acts of adoration.

At this lake great assemblies meet, and these are called descents into the lake because all their deities go down into this lake, amongst whom Hera first advances so that Zeus may not see the fish first, for if this were to happen they say that one and all would perish. And Zeus comes indeed intending to see these fish, but she, standing before him, keeps hint at bay, and with many supplications holds him off.

But the greatest of these sacred assemblies are those held on the sea coast.  About these, however, I have nothing certain to say. I was never present at their celebrations, nor did I undertake the journey thither; but I did see what they do on their return, and I will at once tell you. Each member of the assembly carries a vessel full of water. The vessels are sealed with wax; those who carry the water do not unseal the vessels and then pour out the water; but there is a certain holy cock who dwells hard by the lake. This bird, on receiving the vessels from the bearers, inspects the seal, and after receiving a reward for this action he breaks the thread and picks away the wax, and many minae are collected by the cock by this operation. After this the bearers carry the water into the temple and pour it forth, and they depart when the sacrifice is finished. … “

The Syrian Goddess, by Lucian, translated by Herbert A. Strong and John Garstang, (1913)

Garden of Priapus- 481

More the American woman on top “Hector horse” position: Trojan OG/old guy Prince Hector under Amazon princess Andromache - plus ginger as guest

***
Hector horse - not gay!

Martial: XL INNOCENT AMUSEMENTS

“… I WAS told that
my Polla
had taken
a fancy
To intimate talks
all alone
with a
Nancy.
I ventured
upon them
one evening
to call,
And I found
that he
was not
a Nancy
at all. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

***

Assyria is not Greek - modern sources have confused the two - and I think Roman Assyrians like Lucan encouraged the confusion by calling their main deity “Hera”.

Hera did not have a reputation of asking the king every year at spring “who will plow my vulva?” - as Innana did in Babylon

Aphrodite with a phallus and the Galli were Assyrians … Female phallus and male penis cage or Galli was the Assyrian pattern

***

Assyrians also differed from Greeks in that some of them openly sacrificed their own children in the Temple of Hera in Egypt:

“ … The Galli, when dead, are not buried like other men, but when a Gallus dies his companions carry him out into the suburbs, and laying him out on the bier on which they had carried him they cover him with stones, and after this return home. They wait then for seven days, after which they enter the temple. Should they enter before this they would be guilty of blasphemy.

The laws which they observe are the following: Anyone who has seen a corpse may not enter the temple the same day; but afterwards, when he has purified himself, he enters. But those who are of the family of the corpse wait for thirty days, and after shaving their heads they enter the temple, but before they have done this it is forbidden.

They sacrifice bulls and cows alike and goats and sheep;  pigs alone, which they abominate, are neither sacrificed nor eaten. Others look on swine without disgust, but as holy animals. Of birds the dove seems the most holy to them, nor do they think it right to harm these birds, and if anyone have harmed them unknowingly they are unholy for that day, and so when the pigeons dwell with the men they enter their rooms and commonly feed on the ground.

I will speak, too, about those who come to these sacred meetings and of what they do. As soon as a man comes to Hierapolis he shaves his head and his eyebrows; afterwards he sacrifices a sheep and cuts up its flesh and eats it; he then lays the fleece on the ground, places his knee on it, but puts the feet and head of the animal on his own head and at the same time he prays that the gods may vouchsafe to receive him, and he promises a greater victim hereafter. When this is performed he crowns his head with a garland and the heads of all those engaged in the same procession. Starting from his house he passes into the road, previously bathing himself and drinking cold water. He always sleeps on the ground, for he may not enter his bed till the completion of his journey.

In the city of Hierapolis a public host receives him, suspecting nothing, for there are special hosts attached to each city, and these receive each guest according to his country. These are called by the Assyrians teachers, because they teach them all the solemn rites.

They sacrifice victims not in the temple itself, but when the sacrificer has placed his victim at the altar and poured a libation he brings the animal home alive, and returning to his own house he slays his victim and utters prayers.

There is also another method of sacrifice, as follows: They adorn live victims with ribbons and throw them headlong down from the temple's entrance, and these naturally die after their fall. Some actually throw their own children down, not as they do the cattle, but they sew them into a sack and toss them down, visiting them with curses and declaring that they are not their children, but are cows. 

They all tattoo themselves—some on the hands and some on the neck—and so it comes that all the Assyrians bear stigmata. 

They have another curious custom, in which they agree with the Trœzenians alone of the Greeks. I will explain this too. The Trœzenians have made a law for their maidens and youths alike never to marry till they have dedicated their locks to Hippolytus; and this they do. It is the same at Hierapolis. The young men dedicate the first growth on their chin, then they let down the locks of the maidens, which have been sacred from their birth; they then cut these off in the temple and place them in vessels, some in silver vessels, some in gold, and after placing these in the temple and inscribing the name on the vessel they depart. I performed this act myself when a youth, and my hair remains still in the temple, with my name on the vessel. … “

The Syrian Goddess, by Lucian, translated by Herbert A. Strong and John Garstang, (1913)

Garden of Priapus- 482

More the American woman on top - Trojan doggy style - plus ginger as guest

***

Martial’s small farm actively guarded by the libertine god

Martial: XCI TO JUVENAL

“ … I send to you,
Eloquent Juvenal,
some nuts
from my l
Little farm
as a present
for the Saturnalia.
The libertine god
who protects it,
Has given
the rest
of the fruits
to amorous
young ladies … “

The Epigrams of Martial, translated by Henry G. Bohn (1859)

The libertine god being Priapus and the fruits being the asses of young penis caged “lesbian boys”

***

“Amorous young ladies” does not occur naturally anywhere in the world - the Assyrian penis cage and phallic goddess was the cause …

Garden of Priapus- 483

More the American woman on top - Amazon queen style? - plus ginger as guest

***
Idle days in Ancient Rome

Martial: XX THE MERRY SOUL

“ … TELL me,
my Muse,
what Canius does
this morn.
Does he record
for ages
yet unborn
The deeds
of Claudius,
or is his theme
The screeds that
foolish scribblers
Nero's deem?
Does he
the jests
of naughty
Phaedrus try,
Epic severe
and wanton elegy,
And don
the buskin of,
great Sophocles,
Or in
the ' Poet's Corner'
loll at ease
Telling
gay stories
full of
Attic grace,
Or in the porch
of Isis' temple pace,
Or idly stroll
along the portico,
Where Jason and his men
their pictures show?
Perchance
some bathhouse
sees him
take a dipper,
Titus or Tigellinus or Agrippa;
Or else
he sits
and walks
quite free from care
Amid the box-trees
where Europa fair
Enjoys the sun;
or in some
snug retreat
He and Lucanus
and friend Tullus
meet.
It may be
that near
Baiae's
steaming bay
He idly sails
the Lucrine
all the day,
Or drives
with Pollio
those four
short miles
'Do you want
to know what
Canius does?
He smiles.' … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus- 484

More the phallic and topless American woman on top - penis cage key on her neck and condom being placed

Phallic Aphrodite - that was the senior deity when the Greeks invaded Egypt - Assyrian Aphrodite or Innana.

Not much changed for the Greeks - Cleopatra was living in Innana’s Assyrian world, not the classical Egyptian …

Assyria is a missing chapter in the history books - and there’s some truth to the curse of Innana - the phallic Aphrodite energy ended with the Roman Empire - now like Cretan princess Myrrha and the Assyrian princess Smryna women only lust after their fathers - the curse of the phallic Aphrodite …

***
Aeneas the founder of Rome - was a son of the phallic Aphrodite - Innana was probably the “she-wolf” of Romulus and Remus. - All Roman men were sexually caged in one form or another …

“ … APHRODITE AND ANCHISES
The Homeric Hymn to Aphrodite tells how Zeus put into the heart of Aphrodite an overwhelming desire for the mortal Trojan ANCHISES [an-keye'seez].
Using all her wiles, Aphrodite seduced Anchises by tricking him into believing that she was a mortal. Discovering that he had slept with a goddess, he was terribly afraid that he would be enfeebled, “for no man retains his full strength who sleeps with an immortal goddess.” Here is yet again the eternal theme of the Great Mother and the castration of her lover, only in a more muted form. The son of Aphrodite and Anchises was AENEAS [e-nee'as], the great hero of the Romans. … “ newthang

***

" ... In Greco-Roman mythology, Aeneas ... was a Trojan hero, the son of the Trojan prince Anchises and the Greek goddess Aphrodite (equivalent to the Roman Venus). His father was a first cousin of King Priam of Troy (both being grandsons of Ilus, founder of Troy), making Aeneas a second cousin to Priam's children (such as Hector and Paris). He is a character in Greek mythology and is mentioned in Homer's Iliad. Aeneas receives full treatment in Roman mythology, most extensively in Virgil's Aeneid, where he is cast as an ancestor of Romulus and Remus. He became the first true hero of Rome. Snorri Sturluson identifies him with the Norse god Vidarr of the Æsir. ... " Wikipedia

***
Dining with the purple

Martial: XXIII BOON COMPANIONS

“ … IF you
would feast
at Cotta's
board,
The baths
your only
chance
afford
To get
an invitation.
I never yet
with him
have dined.
My naked
charms
do not,
I find,
Excite
his admiration. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus- 485

Aeneas the founder of Rome in purple and his son - topless goddess also in purple is probably his mother the phallic Aphrodite.

" ... Iapyx removing an arrowhead from the leg of Aeneas, with Aeneas's son, Ascanius, crying beside him. Antique fresco from Pompeii. ... " Wikipedia

- Note the famous "dog-leash" or penis cage tan on all the men ... The same tan was also found in ancient Egypt - a sign of worship of a phallic goddess ...

Garden of Priapus- 486

Boss lady in action on a penis caged man ...

- What probably happened in murky Roman dens to penis caged men. The realm of the Greek Tribades ... But really the realm of the Syrian goddess and the Galli- That's the better definition ...

***
Also the main activity at Baiae: The home of Thetis and her water Nymphs (Full poem)

But the whole poem is not about Baiae - It's about a third place - sweet Formiae ...

Martial: XXX A VILLA AT FORMIAE

“ … SWEET Formiae,
the pleasant home
Apollinaris
loveth well,
Released from
all the
cares
of Rome
'Tis here that
he would
choose to dwell;
Tibur his heart
cannot beguile
Though there
his loving spouse
was born;
He seeks not
Circe's
witching isle,
Praneste, Antium,
he doth scorn;
Though fair be
Tusculum's retreat,
And Caieta
has ancient fame,
Though Liris'
gentle stream
be sweet,
His fealty
they cannot claim;
He chooses not
thy cooling shade.
Marica,
and he
would forsake
The fountain
of the water-maid
Who plunges
in the Lucrine lake;
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

Garden of Priapus- 487

-More boss lady in action on a penis caged man ... - Trojan "doggy style"
***
“… The high and mighty were also not exempt from suspicion and ridicule. For example, Suetonius, in the Twelve Caesars, compares the emperor Augustus, who reputedly enjoyed passive intercourse in his youth to a Gallus on a Roman stage. “

Galli: Ancient Roman Priests, Nikolai Endares (2015)

As I guessed- the great Augustus was, like all Roman men, a sexual passive until 25 - My guess is under a Tribade - and later on under his wife Livia and maybe even under his sexually voracious daughter Julia - in the Egyptian style.

***
Bird sex: Semele the woman was the man to Jove - and Jove was the man or maybe the mother to the boy Ganymede

That was the Roman way …

Also the legal way - Roman children were under the care of their fathers not mothers and passed to him in case of divorce - Or Roman men were "male mothers"

Martial: LV A DIALOGUE

“ … WHOM dost thou carry,
queen of birds?
'Tis Jove.
Why does he grasp
no lightning?
He's in love.
With whom?
A boy.
And why
with visage meek
Dost thou
look back?
Of Ganymede
I speak. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus- 488

- More boss lady in action on a penis caged man - friend has a go ...

“ … Catullus, in poem 63, describes how Attis, a pais kalos (“lovely boy”), was swept away by Galli and finally joined their ranks. Attis castrates himself and thereby abdicates his manhood. Catullus refers to the Galli as gala (feminine plural), suggesting that their loss of private parts has in fact perversely change their gender, just as Attis has become a notha muller, a “fake women.”

In his inability to make the transition from eromenos (beloved) or puer delicatus to erastes (lover) or husband, Attis represents in Roman eyes an appalling failure of culturally sanctioned masculity. … “

Galli: Ancient Roman Priests, Nikolai Endares (2015)


***

Every Roman boy was faced with the expectation of starting life as a penis caged sexual passive - eromenos- and transforming into a sexual active - erastes .

Many failed to make the transition - they had tasted a stronger form of eros!

That’s a secret Hera blinded the prophet Tiresias for - he had been forced to live as woman for seven years after disrupting two snakes having sex ...

***
More Idle days in Ancient Rome (after Tribades! Of course … )

Martial” XX TO JULIUS MARTIALIS

“ … IF I might
spend
My hours
with you,
dear friend,
Care-free,
at ease
To do what
I should please,
And could
dispose
My leisure
as I chose,
The pomp
and state
Of mansions
of the great
Should
we disown,
And law-courts'
dreary drone,
All
wordy strife,
And pride
and show
of life.
To drive
or walk,
To bathe,
enjoy a talk,
Toy with a book
Within
some shady nook
Or portico
Where purling
waters flow,
These
should comprise
Our tasks
if we
were wise.
To you
and me
Life is not full;
we see
The good days
fly
And, ah,
how grievously
Their sum
doth mount,
Set all
to our account;
Why dally we
Who know
what life
should be? … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus- 489

- More boss lady in action on a penis caged man - friend has a go - Trojan "doggy style"

OG “old guy” v. the virile (female) youth

Martial: LXXXVI THE ARCHER

“…YOUNG Laurus
with unerring aim
Strove eagerly
to capture fame.
So much
he loved
the butts
that he,
Old and retired,
a butt must be! … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Roman men began their careers in the penis cage and also ended it in the fibula

De 25, 2012 Had a dream of this as the modern “upstairs” or superior “sun” sex - but all male on male gay …

The virile young female phallus category does not yet exist - but it once did - in Greco-Roman times and Egypt and Sumeria

Garden of Priapus- 490

Penis caged OG or old guy boot licking boss lady before a servicing a large black mentule from the rear …

***
The (female) bull v. the OG or old guy sacrificial Ram

Martial: I THE JOYS OF SPRING

“ … THE Bull
looks backwards
on the Ram,
for now
The changing twins
have stilled
the winter's breath:
The meadow smiles
and
green is every bough,
And Philomel
doth wail for
Itys' death.
My busy friend,
for thee calm joy
is banned,
Ah for
the sunshine
and
ungirdled ease,
The groves,
the water-springs,
the shining sand,
With Anxur bright above
the dancing seas.
Ah for the couch
from which
on either side
Thou seest
the boats at sea,
or in the port
Or on the stream,
for here thou canst deride
Rome's baths,
and theatres
and wrangling court,
And here no gleaming
temple soars aloft,
Here hath the Thunderer
no towering shrine;
Now tired thou sayest
-methinks I hear thee
oft'Rome keep thine own
but let my life
be mine.' … “

Pott & Wright's : Martial, : the twelve books of Epigrams

The Roman and Egyptian phallic bull is always female
- And the Ram is a male Nubian god - Amani (peace in Swahili) or Amun in Egypt - That peace being generated by the life long Egyptian penis cage

Garden of Priapus- 491

The virile young bull riding the penis caged OG or old guy ram

Assyrian phallic Hera/Galli sex was originally Egyptian - The phallic female bull began to disappear 3000 years ago - or at about the time of Exodus.

That's the tree image layer - the world of the male Djed pillar and the female Myrrha tree …

***

A dam for the floodwaters

Martial: BOOK TEN LXXXV

“ … A PARADOX
AN ancient boatman
bought
a plot of ground
Beside the stream
where he had
plied
his calling,
But Tiber's
winter flood
rose quickly round
The field,
and threatened ruin
most appalling;
And so with stones
he filled
his useless boat
Which,
now a dam,
averted inundation.
Strange miracle!
a craft that
would not float
Has proved
a troubled mariner's salvation! … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus- 492

Sacrificing the ram - Kinky Nubian father/daughter sex

- Like the Egyptians - in order to stay King after the death of the Queen, the Nubian king had to submit in marriage to his daughter - or submit to her bull phallus …

One look at Nubian female statues leaves little doubt of a raging ancient female libido - It’s clear as day - and backed up by African Amazon mythology

***
Temple to the Nymphs

Martial: LVIII ON A LAKE TEMPLE BUILT BY SABINUS

“ … QUEEN- of the hallowed lake,
with pious care
Sabinus built
thy fane
that shall endure,
And long may
Umbrian hillmen
worship there,
Thy townsmen
never yield
to Baiae's lure;
If these
my timid books
thy favour share
My Muse
shall greet thee
as her fountain pure.
Say'st thou,
' who gives
his book
to nymphs
to keep
Must own
their proper grave
is in the deep'? … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus- 493

More sacrificing the Ram - The irony is Amani/Amun is today seem as a stern patriarchal deity - maybe even the original Yahweh.

In Egypt, Amun was sexually subordinate of his wife Mut - a goddess of the waters and the phallic one …

For whatever reason - the erect phallus was female in Egypt …

“ … The ithyphallic Mut at Hibis is Mwt-'3t, Mut the Great; she holds her phallus in one hand. (Davies; Cruz-Uribe, p 2, referring to Davies, Plate 2, Register III, no. 8) …

ETA: Jorge Ogdon identifies the goddess part of the Karnak figure as Sekhmet: "It is relevant that the ithyphallic form of Min is here mixed with Sekhmet, the 'fiery eye' of Re [and] the 'terrible aspect' of Re sent by the god to destroy men, and, therefore, the Karnak relief depicts a 'terrible aspect' of sexual symbolism and of Min himself." (Ogdon believes Min's iconography is aggressive and apotropaic - both the erect phallus, and the arm raised in what he sees as a gesture of repulsion.) …

The Lexikon also mentions an ithyphallic Sekhmet-'3t, standing and holding a snake in one hand, crowned by the solar disc. She appears on a healing statue (Turin 3031). … “ livejournal

***

The Temple of Amun at Karnak is really in service of the phallic goddesses - Mut, Sehkmet and others who had to be appeased ... This was done with alcohol and I am sure secretly with female phallus sex - That's the clear meaning of Mut's erect phallus - and Sekhmet too. The male phallus was locked - Amun was the sacrificial ram ...

The greater the amount of penis caging, the more intense the female lust ... In Egypt penis locking was probably universal, not just for the ruling class like in Rome and Greece ...

" ... Located to the south of the newer Amen-Re complex, this precinct was dedicated to the mother goddess, Mut, who became identified as the wife of Amun-Re in the Eighteenth Dynasty Theban Triad. It has several smaller temples associated with it and has its own sacred lake, constructed in a crescent shape. This temple has been ravaged, many portions having been used in other structures. Following excavation and restoration works by the Johns Hopkins University team, led by Betsy Bryan .... the Precinct of Mut has been opened to the public. Six hundred black granite statues were found in the courtyard to her temple. It may be the oldest portion of the site.

In 2006, Betsy Bryan presented her findings of one festival that included apparent intentional overindulgence in alcohol.Participation in the festival was great, including the priestesses and the population. Historical records of tens of thousands attending the festival exist. These findings were made in the temple of Mut because when Thebes rose to greater prominence, Mut absorbed the warrior goddesses, Sekhmet and Bast, as some of her aspects. First, Mut became Mut-Wadjet-Bast, then Mut-Sekhmet-Bast (Wadjet having merged into Bast), then Mut also assimilated Menhit, another lioness goddess, and her adopted son's wife, becoming Mut-Sekhmet-Bast-Menhit, and finally becoming Mut-Nekhbet. Temple excavations at Luxor discovered a "porch of drunkenness" built onto the temple by the pharaoh Hatshepsut, during the height of her twenty-year reign. In a later myth developed around the annual drunken Sekhmet festival, Ra, by then the sun god of Upper Egypt, created her from a fiery eye gained from his mother, to destroy mortals who conspired against him (Lower Egypt). In the myth, Sekhmet's blood-lust was not quelled at the end of the battle and led to her destroying almost all of humanity, so Ra had tricked her by turning the Nile as red as blood (the Nile turns red every year when filled with silt during inundation) so that Sekhmet would drink it. The trick, however, was that the red liquid was not blood, but beer mixed with pomegranate juice so that it resembled blood, making her so drunk that she gave up slaughter and became an aspect of the gentle Hathor. The complex interweaving of deities occurred over the thousands of years of the culture. ... " Wikipedia

***
Boy toy of a rich old wife

Martial:*LXV A GRIEVOUS LOSS

“ ‘… WHY does friend
Johnson
wear that
gloomy look? '
' Good cause,'
you say,
'this very morn
I took
My wife's corpse
to the grave.'
' Oh dear,
oh dear,
Your rich
old wife,
no more
we'll see
her here.
And all
her money
now is yours
to spend!
I am indeed
distressed,
my worthy
friend.' ….”

Pott & Wright's : Martial, : the twelve books of Epigrams

The penis cage kept Roman women in lust into old age …

Garden of Priapus- 494

More sacrificing the Ram - Boss lady in red working a large black mentule on a caged slave

The lioness Egyptian phallic goddesses Mut-Sekhmet-Bast-Menhit were probably appeased like this by the king representing the sacrificial Ram god - Amun …

And not just once a year at the festival of drunkeness - My guess is the Temple of Amun was a legal house of male prostitution year round - like the Sumerian Es-dam or tavern where the phallic goddess Innana hunted men for sex after dark

***

No sharing …

Martial: XLIX THE MEAN HOST

“ … YOURSELF YOU drink
a vintage rare
While giving me
vin ordinaire.
To smell
the heel-taps
of your wine
Is better far
than drinking mine. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

- We treat eros like capital which only grows when jealously hoarded … I don’t think it works like that though !

Garden of Priapus- 495

More sacrificing the Ram - Boss lady in red working a large black mentule on a caged slave

Work from page 151 on this site suggests this is what happened in the Temple of Amun - The lithe and nude Egyptian maiden with the head of a bull or a lion sexing a male with the head of a Ram.

Or the Nubian lion goddess Menhit sexing the Nubian Ram god Khnum.- Egyptian Hermaphrodite - 225. The male ram god Khnum then nurses their child Harpocrates the phallic female Horus  Egyptian Hermaphrodite - 226.

But how? The suggestion of how is these lion warrior goddesses and bull goddesses all had a large erect phallus - and Egyptian men were all penis caged ...

Khnum as the Nubian king nursed Harpocrates, and probably married her when she came of age - or in other words was sexed by her female phallus! In Egypt incest was not taboo ...

***

(Dec, 28, 2021) The inner images are mermaids with erections coming out of the water to have sex with Egyptian men ! That's an erotic but transgressive image - but probably true - In west Africa today "mami wata" is reputed to have a phallus that she uses on African men!

***

" ... Khnum ... was one of the earliest-known Egyptian deities, originally the god of the source of the Nile. Since the annual flooding of the Nile brought with it silt and clay, and its water brought life to its surroundings, he was thought to be the creator of the bodies of human children, which he made at a potter's wheel, from clay, and placed in their mothers' wombs. He was later described as having moulded the other deities, and he had the titles "Divine Potter" and "Lord of created things from himself". ... " Wikipedia

***

Trojan Doggy style …

Martial: LV: TO GELLIA

" ... WHEN we see you,
we think
of a perfumer's shop,
Or a cinnamon-jar
brimming
over the top.
Don't fancy
such nonsense
attracts
men you meet:
My dog,
if I scent her,
will smell
just as sweet. ... "

Pott & Wright's : Martial, : the twelve books of Epigrams

***

Was reading a modern translation of Martial - and all traces of the female phallus have disappeared … Not hard to see why - but close study of the Romans makes the female phallus an unavoidable reality

Garden of Priapus- 496

Ginger presenting her large black phallus to a penis caged slave who is being pounded from behind by another female phallus while boss lady looks on …

The Assyrian queen Stratonice built a temple to Hera in Egypt That temple was probably Hieropolis in Syria Cyrrhestica - or an Egyptian temple in the Syrian empire.

The excerpt on the Syrian goddess below is full of Mermaid or Nymph imagery as well as the Galli or castrated phallus.

The monumental phalli set up by Dionysus at Lucan’s “Temple of Hera” were probably mermaid or nymph phalli - or female phalli .

My guess is that’s a separate female phallus species that lives in the oceans of Earth

Atargatis or Dea Syria, the Great Syrian Goddess

“ … Hieropolis in Syria Cyrrhestica was the famous cult centre of Atargatis called Dea Syria in the hellenism too (not to be confused with Dea Coelestis from Carthage). She was worshipped mostly together with the West-Semitic weather-god Baal-Hadad in Baalbek, Damascus, Palmyra, Dura-Europos but especially in Hieropolis and in Askalon. Her Greek name was Derketo. There were etymological connections to the Phoinicean goddess Aphrodite-Astarte and similarity in the character to Kybele-Rhea from Asia Minor.They all have the syzygie (companionship) with a young male god of the type Adonis-Attis. The parhedros (assisting companion) of Atargatis was Hadad. Lukian of Samosate called them Zeus and Hera and describes detailed the temple of Bambyke with its beautiful fragrance. Lukian talked of a trias of deities, the third formerly seen as misinterpretation of a deifyed vexillum, now seen more as a deus inferior like Kombabos. The novel of Stratonike-Kombabos shows in its castration motiv the influence of the Kybele ministration, and the orientalic hetaera character of Atargatis-Astarte, which is known from Derketo-Semiramis of Askalon too. This must be seen as evidence of her great fertility to which the young parhedros was addicted until his death. Her cult affirmation were veil, flowers, omphalos, sea procession, hydrophoria (a libation festival), lavatio (washing), tree burning (pyra), ecstatic dancing, eviration and phallolatria (worshipping of the phallos). Like the Phoinicean Astarte Atargatis was first a local numen, mistress of the city (Baalat), with the corona muralis of the Magna Mater. She is depicted with her lions and the bulls of Hadad. As Potnia Therion (Mistress of the animals) the paradise of Bambyke belonged to her and the lake of the sacred fishes from Askalon. In this nature she expands to an universal range: The aetiologic legends of Derketo's leap into the lake and her transformation into a fish, her birth from an egg of the Euphrate assisted by fishes and doves and the dove metamorphosis of Semiramis not only serve as explanation of religious facts like the ichthyomorphismus (looking like a fish) or her fish and dove attributes. But the Syrian animal cult emphasizes with fish and dove two first-class exponents of animal fertility and so stresses the blessing power of Dea Syria over air and water. Her challenge to rule over sky and sea comes from her participation in characer elements of the Mesopotamian fish-goddess Nina-Ishtar and the West-Semitic dove mistress Semiramis-Astarte. Parallel to the spreading of her worshipping and syncretistic accommodation she was elevated to an all-creating World and Mother Goddess. She was the heir of the Ugaritic 'Asherat of the sea', on Delos the heir of the mediterranean Earth and Sky goddess Aphrodite-Ariadne. Via Sicily and the Italian harbours she came to Rome. Sueton writes in his 'De Vita Caesarum' about Nero: He utterly despised all cults, with the sole exception of that of the Syrian Goddess and even acquired such a contempt for her that he made water on her image, after he was enamored of another, superstition, which was the only one to which he constantly clung. For he had received as a gift from some unknown man of the commons, as a protection against plots, a little image of a girl; and since a conspiracy at once came to light, he continued to venerate it as a powerful divinity and to offer three sacrifices to it every day, encouraging the belief that through its communication he had knowledge of the future. A few months before his death he did attend an inspection of victims, but could not get a favorable omen. She is often mentioned by Apuleius in his Metamorphoses too. With the Roman soldiers her cult reached the frontiers of the Empire. In Edessa, Haran and Nisibis her cult resisted the Christianity for a long time. In Haran the self-castration was known until the 9th century AD. … “ Atargatis or Dea Syria, the Great Syrian Goddess - cointalk

***

Boxer converted to horseman

Martial: LVII LADY'S FAVOURS

“ …HE was great
with the gloves,
but the lady
he loves
Said boxing
must now
be deserted;
A Knight
she has made him,
and so has
displayed him
As Pollux
to Castor
converted. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

***

Roman Matrons has a passion for sexually possessing penis caged Gladiators and athletes. My guess is the penis cage remained on - Roman matrons were probably the rider to the horse

***
“ … In mythology, Pollux and his brother Castor were the gods of sailing and horsemanship. ... Pollux and Castor were also known for their boxing abilities, and were thus the gods of athletes and athletic competitions. In both art and literature, Pollux and his brother were shown with horses, as the two were famed horsemen. … “ greekgodsandgoddesses

Garden of Priapus- 497

Boss lady as rough rider to the horse of an penis caged athlete servicing Ginger’s large black phallus …

Very common story of Roman matrons and athletes … Maybe the bronze Fibula came off, but I doubt it … That was the Roman pattern

***
Roman female lust: “she-gladiator” matrons riding gladiators

Juvenal VII

“ … When Eppia, the senator's wife, ran off with a gladiator  to Pharos and the Nile and the ill-famed city of Lagos, Canopus itself cried shame upon the monstrous morals of our town. Forgetful of home, of husband and of sister, without thought of her country, she shamelessly abandoned her weeping children; and----more marvellous still----deserted Paris and the games. Though born in wealth, though as a babe she had slept in a bedizened cradle on the paternal down, she made light of the sea, just as she had long made light of her good name----a loss but little accounted of among our soft litter-riding dames. And so with stout heart she endured the tossing and the roaring of the Tyrrhenian and Ionian Seas, and all the many seas she had to cross. For when danger comes in a right and honourable way, a woman's heart grows chill with fear; she cannot stand upon her trembling feet: but if she be doing a bold, bad thing, her courage fails not. For a husband to order his wife on board ship is cruelty: the bilge-water then sickens her, the heavens go round and round. But if she is running away with a lover, she feels no qualms: then she vomits over her husband; now she messes with the sailors, she roams about the deck, and delights in hauling at the hard ropes.

And what were the youthful charms which captivated Eppia? What did she see in him to allow herself to be called "a she-Gladiator"? Her dear Sergius had already begun to shave; a wounded arm gave promise of a discharge, and there were sundry deformities in his face: a scar caused by the helmet, a huge wen upon his nose, a nasty humour always trickling from his eye. But then he was a gladiator! It is this that transforms these fellows into Hyacinths! it was this that she preferred to children and to country, to sister and to husband. What these women love is the sword: had this same Sergius received his discharge, he would have been no better than a Veiento.

Do the concerns of a private household and the doings of Eppia affect you? Then look at those who rival the Gods, and hear what Claudius endured. As soon as his wife perceived that her husband was asleep, this august harlot was shameless enough to prefer a common mat to the imperial couch. Assuming a night-cowl, and attended by a single maid, she issued forth; then, having concealed her raven locks under a light-coloured peruque, she took her place in a brothel reeking with long-used coverlets. Entering an empty cell reserved for herself, she there took her stand, under the feigned name of Lycisca, her nipples bare and gilded, and exposed to view the womb that bore thee, O nobly-born Britannicus!  Here she graciously received all comers, asking from each his fee; and when at length the keeper dismissed the rest, she remained to the very last before closing her cell, and with passion still raging hot within her went sorrowfully away. Then exhausted but unsatisfied, with soiled cheeks, and begrimed with the smoke of lamps, she took back to the imperial pillow all the odours of the stews.

Why tell of love potions and incantations, of poisons brewed and administered to stepsons, or of the grosser crimes to which women are driven by the imperious power of sex? Their sins of lust are the least of all their sins. … “ Juvenal, Satire 6, Translated by G. G. Ramsay (1918)

Garden of Priapus- 498

Open air sex with the general - penis caged Trojan doggy style.

That’s what gladiators were for - their vitality …

"Venus’ boy often fights in that sand, and who see wounds, themselves receive a wound" - Ovid

Roman matrons had a strong appetite for penis caged Gladiators

“ … During the imperial period, Roman noblewomen became increasingly interested in getting close to gladiators. According to Ovid, the best place to meet a Roman woman was actually at gladiatorial games because there were always so many present. He described the "romantic atmosphere" around gladiatorial combat in Ars Amatoria:
And the Circus brings assistance to new love, and the scattered sand of the gladiator’s ring. Venus’ boy often fights in that sand, and who see wounds, themselves receive a wound. While talking, touching hands, checking the programme, and asking, having bet, which one will win, wounded he groans, and feels the winged dart, and himself becomes a part of the show he sees.

For men and women alike, gladiators were quite the aphrodisiac. To try to combat flirting and the potential wandering eye, Augustus moved women to the upper level of the amphitheater in Rome, but it didn't do much to eliminate jealousy at the games.  … “ ranker

***

Paying for it

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)

Garden of Priapus- 499

More Open air sex with the general - penis caged Trojan doggy style.

Laptop was hacked on last plate - the General generates hot energy - the coin of the realm …

Hacked - plus a video of process of creating it! Kind of threw me off my stride … Or lost my mojo …

My point stands though - gladiators were penis caged so any sex they had with Roman matrons was Pedico - as in the Priapea - female on male anal sex

The Lust of Roman noblewomen for the Venus boys of the gladiator sands was so great that only Vestal Virgins and the Empress were allowed in the front benches of the amphitheater …

***
Ovid on Female sexual passion in the penis caged classical world:

“ … As stealthy courtship is pleasing to the man, so, too, is it to the fair. The man but unsuccessfully conceals his passion; with more concealment does she desire. Were it agreed among the males not to be the first to entreat any female, the conquered fair would soon act the part of the suppliant. In the balmy meads, the female lows after the bull; the female is always neighing after the horny-hoofed horse. Passion in us is more enduring, and not so violent; among men the flame has reasonable bounds. Why mention Byblis, who burned with a forbidden passion for her brother, and who resolutely atoned with the halter for her crimes? Myrrha loved her father, but not as a daughter ought; and she now lies hid, overwhelmed by the bark that grew over her. With her tears too, which she distils from the odoriferous tree, are we perfumed; and the drops still retain the name of their mistress.

By chance, in the shady vales of the woody Ida, there was a white hull, the glory of the herd, marked with a little black in the middle between his horns; there was but one spot; the rest was of the complexion of milk. The heifers of Gnossus and of Cydon sighed to mate with him. Pasiphaë delighted to become the paramour of the bull; in her jealousy she hated the beauteous cows. I sing of facts well known: Crete, which contains its hundred cities, untruthful as it is, cannot gainsay them. She herself is said to have cut down fresh leaves and the tenderest grass with hand unused to such employment.

She goes as the companion of the herds; so going, no regard for her husband restrains her; and by a bull  is Minos conquered. "Of what use, Pasiphaë, is it to put on those costly garments? This love of thine understands nothing about wealth. What hast thou to do with a mirror, when accompanying the herds of the mountain? Why, foolish one, art thou so often arranging thy smoothed locks? Still, do thou believe that mirror, that denies that thou art a heifer. How much couldst thou wish for horns to spring up upon thy forehead! If Minos still pleases thee, let no paramour be sought; but if thou wouldst rather deceive thy husband, deceive him through a being that is human."

Her chamber abandoned, the queen is borne over the groves and the forests, just as a Bacchanal impelled by the Aonian God. Alas! how oft with jealous look does she eye a cow, and say, "Why is she thus pleasing to my love? See how she skips before him on the tender grass! I make no doubt that the fool thinks that it is becoming to her." Thus she spoke, and at once ordered her to be withdrawn from the vast herd, and, in her innocence, to be dragged beneath the bending yoke; or else she forced her to fall before the altars, and rites feigned for the purpose; and, with joyous hand, she held the entrails of her rival. How often did she propitiate the Deities with her slain rivals, and say, as she held the entrails, "Now go and charm my love!" And sometimes she begged that she might become Europa, sometimes Io; because the one was a cow, the other borne upon a bull. Still, deceived by a cow made of maple-wood, the leader of the herd impregnated her; and by the offspring was the sire betrayed.

If the Cretan dame had withheld from love for Thyestes (alas! how hard it is for a woman possibly to be pleasing to one man only!) Phoebus would not have interrupted his career in the midst, and, his chariot turned back, retreated, with his returning steeds, to the morn. The daughter, who spoiled Nisus of his purple locks, presses beneath her thigh and groin the raving dogs. The son of Atreus, who escaped from Mars by land, and Neptune on the waves, was the mournful victim of his wife. By whom have not been lamented the flames  of the Ephyrean Creusa? Medea, the parent, too, stained with the blood of her children? Phoenix, the son of Amyntor, wept with his blinded eyes; you, startled steeds, tore Hippolytus in pieces. Why, Phineus, dost thou tear out the eyes of thy guiltless sons? That punishment will revert to thy own head.


All these things have been caused by the passion of females. It is more violent than ours, and has more frenzy in it. Come then, and doubt not that you can conquer all the fair: out of so many, there will be hardly one to deny you. What they yield, and what they refuse, still are they glad to be asked for. Even if you are deceived, your repulse is without danger. But why should you be deceived, since new pleasures are delightful, and since what is strange attracts the feelings more than what is one's own? The crop of corn is always more fertile in the fields of other people; and the herds of our neighbours have their udders more distended. … “

Ovid, Ars Amatoria Translated
by Henry T. Riley
(1885)

Garden of Priapus- 500

Boss lady making oxygen by sodomizing a penis caged mate …

Maybe it was the open air sun sex that caused the previous plate to be hacked … It was hot, but not really that hot!

Sekhmet-Min sex and also Persian sex … and Assyrian sex …

This kind of eros is percolating into the culture at large - I heard chants of a “phallic mother” and male vagina in a recent comedy - The “white lotus” …

Maybe that’s a hopeful sign - the real crisis is not climate change - its the death of the connection to the earth kingdoms and eros … Literally the life force itself …

***
A barren year

Martial: LXXXIV TO GALLA

“ … RELUCTANT urchins
leave their play
Their clamorous pedagogue
to face,
And rattling
dice-boxes
betray
The fevered gambler's
lurking place,
Haled from his lair
in sorry case,
For now
the feast
its course has run,
Abject he seeks
the aedile's grace,
The Saturnalia
are done.
Yes, done,
but I have had
from you
No little gift
my heart
to cheer,
You never
sent me much,
'tis true;
But nothing came
this barren year;
Ah well,
your feast
will soon
be here,
March brings
my opportunity,
Then I'll return
to you,
my dear,
The compliment
you've paid to me. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus- 501

Boss lady violating the 4th wall during a penis caged sex scene

That’s like the scene from Manet’s “Olympia” - a salute to the phallic Aphrodite …

***
The Syrian gift - my guess is a tight male rear for a Roman matron

Martial XVIII TO QUINTIANUS

“’ … TIS the season
when we send
Little gifts
from friend to friend,
Tablets,
kerchiefs without end,
Slender spoons;
Tapers too
are popular,
And from
Syrian lands afar,
You may get
a narrow jar
Full of prunes.
Do I seem
to you unkind?
Do I show
a stingy mind
If my offering
is confined
To my book?
Nay,
let others calculate;
'Tis an artifice
I hate
When a present
is a bait
On a hook?
When the char
with greedy eye
Sees the lure
go floating by,
He is taken
by the fly,
And it's plain
If I do not
give at all
To the rich,
my purse is small,
So 'tis truly liberal
To abstain. … “

Pott & Wright's : Martial, : the twelve books of Epigrams

Garden of Priapus- 502

Boss lady riding her husband with a friend

***

Roman matrons were known to hire Eunuchs to guard their anal horses

Martial: Book II LIV TO LINUS

“ ..What suspicions
your wife
entertains of you,
Linus,
and what
part of your body
she wishes
to make more chaste,
she has shown
quite clearly
enough in that
she has provided
a eunuch to watch you.
Nothing can be
more clever
and more malignant
than this … “

The Index Expurgatorius of Martial, Literally translated comprising all the epigrams hitherto ommitted by English translations (1868)

Garden of Priapus- 503

More boss lady riding her husband with a female bull friend

Probably a scene from was a temple of the phallic Aphrodite in Rome - the other side of the Roman fibula or penis cage

But the phallic Aphrodite was more than a temple - she was an empire wide icon - My guess as common to Romans as Christ was to the Christians

***
Smooth shaven for a Roman matron.

The old interpretation of this verse is the male body was shaved for the Roman matron and his rear was shaved for homosexual sex - But that was before general awareness of the Priapea and the penis cage and the mentule or female phallus …

Martial: LXII TO LABIENUS

“ … In that you pluck
each hair
from your breast,
from your legs,
from your arms;
in that
your prick
is shaven,
and covered
with short hairs;
we all know
of course,
Labienus,
that you do this
for your mistress.
But to whom
do you offer
your arse,
which you shave, Labienus? … “

Garden of Priapus- 504

More boss lady riding her husband with a female bull friend

***
Filthy lust: although the phallic Aphrodite was an empire wide icon - the actual Tribade sex remained a taboo - Romans did not talk about what was probably a universal rite of passage for all penis caged Roman men

Martial: XLVIII TO PAPILUS

“ … You rejoice
in being
sodomised:
when you
have been
sodomised,
Papilus,
you weep.
Why, Papilus,
do you grieve
for what
you desire
to be done?
Are you
ashamed
of your
filthy lust,
or do you
grieve
because you
still long
to be sodomised,
Papilus? … “

The Index Expurgatorius of Martial, Literally translated comprising all the epigrams hitherto ommitted by English translations (1868)

Garden of Priapus- 505

More boss lady riding her husband with a female bull friend

***
Wasting semen was a sin for Romans - that’s why all male sex was from the rear … And from the female, not male phallus … All those statues of phallic Roman women are telling the tale …

Martial XLI. TO PONTICUS

“ … Ponticus,
because you
never fuck,
but use your
whorish left hand
which serves
to quench
your lust,
so you think
this is nothing?
Aye believe me
it is an awful crime
such as
the mind
can barely conceive.
In truth,
Horatius fucked once
to beget three sons:
Mars fucked
the chaste Ilia
once
and she bore twins.
But either
had lost all,
if they had
rigged and procured
vile pleasures
with their hands.
Believe me
I tell
the true nature
of things;
“what you throw away with your fingers, Ponticus, is man.”

The Index Expurgatorius of Martial, Literally translated comprising all the epigrams hitherto ommitted by English translations (1868)

Garden of Priapus- 506

Boss lady’s bull friend has a go …

Goat sex - there’s a famous Roman sculpture of pan having sex with a goat like this

- The phallic Roman matron was the avatar of Pan - and Priapus … And the goat being sodomised was the penis caged Roman man !

That’s demeaning but also scorching hot eros - much hotter than male penis sex …

Sponsored by Hera in Greece -she forced the prophet Tiresias to spend 7 years as a woman … The caged eros opened his inner eye - and gave him access to the world of the dead …

***
Both Roman men and women bathed nude together and were attended to by naked slaves. Martial resented a bathing matron who locked up her slave’s penis in a tight black leather pouch …

Martial: XXXV TO
LAECANIA

“ … Your slave
stands
by your side
with his
privates
carefully bound
with a
black
leather pouch
whenever you
bathe your
entire person
in a
warm water.
But my slave,
Laecania,
not to mention
myself,
does not
keep his
appendages ,
like a Jew,
under cover.
But we,
both
young and old,
take a bath
with you.
Has your slave
alone
a real
prick?
Are you so
prudish
a matron
as to retire
to the
women’s
private chamber,
and do you,
cunny,
bathe
secretly
in what you
keep entirely for
yourself? … “

The Index Expurgatorius of Martial, Literally translated comprising all the epigrams hitherto ommitted by English translations (1868)

Garden of Priapus- 507

More Boss lady’s bull friend has a go …

***
The gray beard penis caged Roman OG or old guy as a smooth bottom for a young and vigorous phallic Roman matron - my guess is that was the main activity at mixed sex Roman baths

Martial: XLVII TO PANNYCHUS

“ … You talk of Memocritus,
Zeno,
and the profound
Plato
and the
unshorn sages
with their
austere aspect,
as if
you were
the successor
and heir
of Pythagoras,
and your beard
in truth
is as long
as his,
but what
the bearded
loathed,
and the unshorn
thought villanious,
you are glad
to have,
a stiff prick
in your
smooth bottom.
Thou that
knowest
the principles
and systems
of sects,
tell me,
Pannychus,
what dogma
is it to be
buggered? … “

The Index Expurgatorius of Martial, Literally translated comprising all the epigrams hitherto ommitted by English translations (1868)

Garden of Priapus- 508

Boss lady from behind with her husband’s balls in hand

***
More evidence of the female phallus

Martial: Book IX LXIX TO POLYCHARMUS.

“ … When you
lie with
a woman,
at least
girls say,
You shit
the same
moment
you come.
But what
do you do,
Polycharmus,
I pray,
When
a lovers
stiff prick
stops your bum? … “

The Index Expurgatorius of Martial, Literally translated comprising all the epigrams hitherto ommitted by English translations (1868)

Garden of Priapus- 509

Later that evening - sex with boss lady’s husband on a swing set - Making oxygen with large Amazon phalli - or mentules …

Nice buff body on boss lady - the sexual workouts are like Samba …

Maybe that’s why ancient Egyptian women are depicted an semi-nude and lithe - the fire of the female phallus in the bald Egyptian male rectum was good for the female muscle tone ..

***
Roman female lust for the “smooth bottom” of a Gallus

Martial Book II - XLVII TO GALLUS

“ …Flee from the
ensaring toils
of the noted
adulteress,
Gallus.
Oh thou
smoother than
the sea shells!
Do you
trust your bottom?
Her husband
is not
a sodomite;
he does
two things,
he fucks
a mouth
or a cunt. … “

The Index Expurgatorius of Martial, Literally translated comprising all the epigrams hitherto ommitted by English translations (1868)

Garden of Priapus- 510

Boss lady enjoying her husband on the swing - while friend looks on …

There’s a pleasure barrier - without a missing secret ingredient - the dark fire of eros - very few women or men, gay or straight, get to enjoy this -

Martial Book IX: XXVII TO CHRESTUS

I think the Roman penis cage was the solution to this pleasure barrier - That’s what it was for - plus it also opened up the “smooth bottom” of the Roman male …

The parable of the super conservative smooth shaven philosopher & the Roman schoolboy just released from the penis cage by the blacksmith …

“ …Though you keep your scrotum
entirely free
from hair,
and your penis
soft as
a vulture’s neck,
and your
head smoother
that the
prostituted bottom
of a catamite,
and you have
not a single hair
on your thigh,
and the tweezers
oft cleanse
from your hair
Snow White lips;
you talk of the Currii,
the Camilli,
the Quintii,
the Numas,
and
the Ancient.
And all that
we have read
of these
manly fellows,
and you
mouth out
sternly
grandiloquent words,
and you storm
at the vices
of the stage
and of your age.
If in the middle
of all this
an active youth
who has just
left school,
and whose
swelling penis
the blacksmith
has just released,
comes up to you;
you beckon to him,
and lead him aside,
and shame forbids
Cato’s tongue
to tell what
Chrestus does …”

The Index Expurgatorius of Martial, Literally translated comprising all the epigrams hitherto ommitted by English translations (1868)

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Muscle Amazon caning penis caged mount before mounting him with a large mentule

Valkyrie - Celtic queens were avatars of the phallic Innana or Aphrodite - One maiden sexually servicing groups of up to eight men, according to Julius Caesar, in pre-Roman Britain strongly suggests polyandry - and the phallus of Innana -or Aphrodite - and the locked male penis - The model was pre-Greek Etruscan culture

That was a magical culture - the locked penis means access to the world of the dead …

Druid sex needs more research, but I am sure it was identical to Roman or Etruscan sex

“ … In Norse mythology, a valkyrie ("chooser of the slain") is one of a host of female figures who choose those who may die in battle and those who may live. Selecting among half of those who die in battle go to Fólkvangr, Freyjas afterlife, the other half go to the god Odin's hall called Valhalla. There, the deceased warriors become einherjar (Old Norse "single (or once) fighters"). When the einherjar are not preparing for the events of Ragnarök, the valkyries bear them mead. Valkyries also appear as lovers of heroes and other mortals, where they are sometimes described as the daughters of royalty, sometimes accompanied by ravens and sometimes connected to swans or horses.
Valkyries are attested in the Poetic Edda (a book of poems compiled in the 13th century from earlier traditional sources), the Prose Edda, the Heimskringla (both by Snorri Sturluson) and the Njáls saga (one of the Sagas of Icelanders), all written—or compiled—in the 13th century. They appear throughout the poetry of skalds, in a 14th-century charm, and in various runic inscriptions.

The Old English cognate terms wælcyrge and wælcyrie appear in several Old English manuscripts, and scholars have explored whether the terms appear in Old English by way of Norse influence, or reflect a tradition also native among the Anglo-Saxon pagans. Scholarly theories have been proposed about the relation between the valkyries, the Norns, and the dísir, all of which are supernatural figures associated with fate. Archaeological excavations throughout Scandinavia have uncovered amulets theorized as depicting valkyries. In modern culture, valkyries have been the subject of works of art, musical works, comic books, video games and poetry.... " Wikipedia

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Muscle Amazon riding penis caged mount with a large mentule

Innana - like the Anat plate on a previous page has two sides - a war goddess - but also goddess of the erect phallus of Min . We only hear of the war side of to Valykries - but like Innana they were also associated with beer or Mead which was the doorway to powerful female eros - Cybele was said to have originally run a beer tavern or es-dam where Sumerian women could snatch men for sex after hours ...

***

" ... Poetic Edda
Valkyries are mentioned or appear in the Poetic Edda poems Völuspá, Grímnismál, Völundarkviða, Helgakviða Hjörvarðssonar, Helgakviða Hundingsbana I, Helgakviða Hundingsbana II and Sigrdrífumál.

... In stanza 30 of the poem Völuspá, a völva (a travelling seeress in Norse society) tells Odin that "she saw" valkyries coming from far away who are ready to ride to "the realm of the gods". The völva follows this with a list of six valkyries: Skuld (Old Norse, possibly "debt" or "future") who "bore a shield", Skögul ("shaker"), Gunnr ("war"), Hildr ("battle"), Göndul ("wand-wielder") and Geirskögul ("Spear-Skögul"). Afterwards, the völva tells him she has listed the "ladies of the War Lord, ready to ride, valkyries, over the earth".

In the poem Grímnismál, Odin (disguised as Grímnir), tortured, starved and thirsty, tells the young Agnar that he wishes that the valkyries Hrist ("shaker") and Mist ("cloud") would "bear him a [drinking] horn", then provides a list of 11 more valkyries who he says "bear ale to the einherjar"; Skeggjöld ("axe-age"), Skögul, Hildr, Þrúðr ("power"), Hlökk ("noise", or "battle"), Herfjötur ("host-fetter"), Göll ("tumult"), Geirahöð ("spear-fight"), Randgríð ("shield-truce"), Ráðgríð ("council-truce") and Reginleif ("power-truce").

... A prose introduction in the poem Völundarkviða relates that the brothers Slagfiðr, Egil and Völund dwelt in a house sited in a location called Úlfdalir ("wolf dales"). There, early one morning, the brothers find three women spinning linen on the shore of the lake Úlfsjár ("wolf lake"), and "near them were their swan's garments; they were valkyries". Two daughters of King Hlödvér are named Hlaðguðr svanhvít ("swan-white") and Hervör alvitr (possibly meaning "all-wise" or "strange creature"); the third, daughter of Kjárr of Valland, is named Ölrún (possibly meaning "beer rune"). The brothers take the three women back to their hall with them—Egil takes Ölrún, Slagfiðr takes Hlaðguðr svanhvít and Völund takes Hervör alvitr. They live together for seven winters, until the women fly off to go to a battle and do not return. Egil goes off in snow-shoes to look for Ölrún, Slagfiðr goes searching for Hlaðguðr svanhvít and Völund sits in Úlfdalir.

In the poem Helgakviða Hjörvarðssonar, a prose narrative says that an unnamed and silent young man, the son of the Norwegian King Hjörvarðr and Sigrlinn of Sváfaland, witnesses nine valkyries riding by while sitting atop a burial mound. He finds one particularly striking; this valkyrie is detailed later in a prose narrative as Sváva, King Eylimi's daughter, who "often protected him in battles". The valkyrie speaks to the unnamed man, and gives him the name Helgi (meaning "the holy one"). The previously silent Helgi speaks; he refers to the valkyrie as "bright-face lady", and asks her what gift he will receive with the name she has bestowed upon him, but he will not accept it if he cannot have her as well. The valkyrie tells him she knows of a hoard of swords in Sigarsholm, and that one of them is of particular importance, which she describes in detail. Further into the poem, Atli flytes with the female jötunn Hrímgerðr. While flyting with Atli, Hrímgerðr says that she had seen 27 valkyries around Helgi, yet one particularly fair valkyrie led the band:

Three times nine girls,
but one girl rode ahead,
white-skinned
under her helmet;
the horses
were trembling,
from their manes
dew fell
into the
deep valleys,
hail
in the high woods;
good fortune
comes to men
from there;
all that I saw
was hateful to me.

After Hrímgerðr is turned to stone by the daylight, a prose narrative continues that Helgi, who is now king, goes to Sváva's father—King Eylimi—and asks for his daughter. Helgi and Sváva are betrothed and love one another dearly. Sváva stays at home with King Eylimi, and Helgi goes raiding, and to this the narrative adds that Sváva "was a valkyrie just as before". The poem continues, and, among various other events, Helgi dies from a wound received in battle. A narrative at the end of the poem says that Helgi and his valkyrie wife Sváva "are said to be reincarnated". ... " Wikipedia

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Muscle Amazon continues to ride her penis caged mount

***
" ... In the poem Helgakviða Hundingsbana I, the hero Helgi Hundingsbane sits in the corpse-strewn battlefield of Logafjöll. A light shines from the fell, and from that light strike bolts of lightning. Flying through the sky, helmeted valkyries appear. Their waist-length mail armour is drenched in blood; their spears shine brightly:

Then light shone
from Logafell,
and
from that radiance
there came
bolts of lightning;
wearing helmets
at Himingvani
[came the valkyries].
Their byrnies
were drenched
in blood;
and rays shone
from their spears.

In the stanza that follows, Helgi asks the valkyries (who he refers to as "southern goddesses") if they would like to come home with the warriors when night falls (all the while arrows were flying). The battle over, the valkyrie Sigrún ("victory-rune"), informs him from her horse that her father Högni has betrothed her to Höðbroddr, the son of king Granmar of the Hniflung clan, who Sigrún deems unworthy. Helgi assembles an immense host to ride to wage battle at Frekastein against the Hniflung clan to assist Sigrún in her plight to avoid her betrothment. Later in the poem, the hero Sinfjötli flytes with Guðmundr. Sinfjötli accuses Guðmundr of having once been female, and gibes that Guðmundr was "a witch, horrible, unnatural, among Odin's valkyries", adding that all of the einherjar "had to fight, headstrong woman, on your account". Further in the poem, the phrase "the valkyrie's airy sea" is used for "mist".

Towards the end of the poem, valkyries again descend from the sky, this time to protect Helgi amid the battle at Frekastein. After the battle, all the valkyries fly away but Sigrún and wolves (referred to as "the troll-woman's mount") consume corpses:

Helmeted valkyries
came down
from the sky
—the noise of spears
grew loud
—they protected
the prince;
then said Sigrun
—the wound-giving
valkyries flew,
the troll-woman's
mount
was feasting
on the fodder
of ravens:

The battle won, Sigrún tells Helgi that he will become a great ruler and pledges herself to him. ... " Wikipedia

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More muscle Amazon continues to ride her penis caged - a blindfolded mount

Northern Amazons - that's what valkyries are - My guess is they are so little know is they are from the earth sun - like Roman nymphs - In other words most people cannot perceive them without risking blindness - or memory loss - The earth sun is always phallic - That's the missing piece of the puzzle ...

- (Jan 25, 2022) Dream feedback from these valkyrie updates is being attacked by a woman in classical greek costume - she looked like Thor's mother Frigga in Asgard in the marvel movie "Thor".

I was able to brush her off ... I suppose my "jinn sponsors" outrank her!

Not sure what that's all about - but I read a racial signal in it! Asgard has forgotten the Negros!

***

" ... At the beginning of the poem Helgakviða Hundingsbana II, a prose narrative says that King Sigmund (son of Völsung) and his wife Borghild (of Brálund) have a son named Helgi, who they named for Helgi Hjörvarðsson (the antagonist of the earlier Helgakviða Hjörvarðssonar). After Helgi has killed King Hunding in stanza 4, a prose narrative says that Helgi escapes, consumes the raw meat of cattle he has slaughtered on a beach, and encounters Sigrún. Sigrún, daughter of King Högni, is "a valkyrie and rode through air and sea", and she is the valkyrie Sváva reincarnated. In stanza 7, Sigrún uses the phrase "fed the gosling of Gunn's sisters". Gunnr and her sisters are valkyries, and these goslings are ravens, who feed on the corpses left on the battlefield by warriors.

After stanza 18, a prose narrative relates that Helgi and his immense fleet of ships are heading to Frekastein, but encounter a great storm. Lightning strikes one of the ships. The fleet sees nine valkyries flying through the air, among whom they recognise Sigrún. The storm abates, and the fleets arrive safely at land. Helgi dies in battle, yet returns to visit Sigrún from Valhalla once in a burial mound, and at the end of the poem, a prose epilogue explains that Sigrún later dies of grief. The epilogue details that "there was a belief in the pagan religion, which we now reckon [is] an old wives' tale, that people could be reincarnated" and that "Helgi and Sigrun were thought to have been reborn" as another Helgi and valkyrie couple; Helgi as Helgi Haddingjaskaði and Sigrún as the daughter of Halfdan; the valkyrie Kára. The epilogue details that further information about the two can be found in the (now lost) work Káruljóð.

... In the prose introduction to the poem Sigrdrífumál, the hero Sigurd rides up to Hindarfell and heads south towards "the land of the Franks". On the mountain Sigurd sees a great light, "as if fire were burning, which blazed up to the sky". Sigurd approaches it, and there he sees a skjaldborg with a banner flying overhead. Sigurd enters the skjaldborg, and sees a warrior lying there—asleep and fully armed. Sigurd removes the helmet of the warrior, and sees the face of a woman. The woman's corslet is so tight that it seems to have grown into the woman's body. Sigurd uses his sword Gram to cut the corslet, starting from the neck of the corslet downwards, he continues cutting down her sleeves, and takes the corslet off of her.

The woman wakes, sits up, looks at Sigurd, and the two converse in two stanzas of verse. In the second stanza, the woman explains that Odin placed a sleeping spell on her she could not break, and due to that spell she has been asleep a long time. Sigurd asks for her name, and the woman gives Sigurd a horn of mead to help him retain her words in his memory. The woman recites a heathen prayer in two stanzas. A prose narrative explains that the woman is named Sigrdrífa and that she is a valkyrie.

A narrative relates that Sigrdrífa explains to Sigurd that there were two kings fighting one another. Odin had promised one of these—Hjalmgunnar—victory in battle, yet she had "brought down" Hjalmgunnar in battle. Odin pricked her with a sleeping-thorn in consequence, told her she would never again "fight victoriously in battle", and condemned her to marriage. In response, Sigrdrífa told Odin she had sworn a great oath that she would never wed a man who knew fear. Sigurd asks Sigrdrífa to share with him her wisdom of all worlds. The poem continues in verse, where Sigrdrífa provides Sigurd with knowledge in inscribing runes, mystic wisdom, and prophecy. ... " Wikipedia

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More muscle Amazon continues to ride her penis caged mount- doggy style ...

***

" ... In the Prose Edda, written in the 13th century by Snorri Sturluson, valkyries are first mentioned in chapter 36 of the book Gylfaginning, where the enthroned figure of High informs Gangleri (King Gylfi in disguise) of the activities of the valkyries and mentions a few goddesses. High says "there are still others whose duty it is to serve in Valhalla. They bring drink and see to the table and the ale cups." Following this, High gives a stanza from the poem Grímnismál that contains a list of valkyries. High says "these women are called valkyries, and they are sent by Odin to every battle, where they choose which men are to die and they determine who has victory". High adds that Gunnr ("war"), Róta, and Skuld—the last of the three he refers to as "the youngest norn"—"always ride to choose the slain and decide the outcome of battle". In chapter 49, High describes that when Odin and his wife Frigg arrived at the funeral of their slain son Baldr, with them came the valkyries and also Odin's ravens.

References to valkyries appear throughout the book Skáldskaparmál, which provides information about skaldic poetry. In chapter 2, a quote is given from the work Húsdrápa by the 10th century skald Úlfr Uggason. In the poem, Úlfr describes mythological scenes depicted in a newly built hall, including valkyries and ravens accompanying Odin at Baldr's funeral feast:

There I perceive
valkyries
and
ravens,
accompanying
the wise
victory-tree
[Odin]
to the drink
of the
holy offering
[Baldr's funeral feast]
Within have
appeared
these motifs.

Further in chapter 2, a quote from the anonymous 10th century poem Eiríksmál is provided:

What sort of
dream
is that,
Odin?
I dreamed
I rose up
before dawn
to clear
up Val-hall
for slain people.
I aroused
the Einheriar,
bade them
get up
to strew
the benches,
clean
the beer-cups,
the valkyries
to serve wine
for the
arrival of a prince.

In chapter 31, poetic terms for referring to a woman are given, including "[a] woman is also referred to in terms of all Asyniur or valkyries or norns or dísir". In chapter 41, while the hero Sigurd is riding his horse Grani, he encounters a building on a mountain. Within this building Sigurd finds a sleeping woman wearing a helmet and a coat of mail. Sigurd cuts the mail from her, and she awakes. She tells him her name is Hildr, and "she is known as Brynhildr, and was a valkyrie".

In chapter 48, poetic terms for "battle" include "weather of weapons or shields, or of Odin or valkyrie or war-kings or their clash or noise", followed by examples of compositions by various skalds that have used the name of valkyries in said manner (Þorbjörn Hornklofi uses "Skögul's din" for "battlefield", Bersi Skáldtorfuson uses "Gunnr's fire" for "sword" and "Hlökk's snow" for "battle", Einarr Skúlason uses "Hildr's sail" for "shield" and "Göndul's crushing wind" for "battle" and Einarr skálaglamm uses "Göndul's din"). Chapter 49 gives similar information when referring to weapons and armor (though the term "death-maidens"—Old Norse valmeyjar—instead of "valkyries" is used here), with further examples. In chapter 57, within a list of names of ásynjur (and after alternate names for the goddess Freyja are provided), a further section contains a list of "Odin's maids"; valkyries: Hildr, Göndul, Hlökk, Mist, Skögul. And then an additional four names; Hrund, Eir, Hrist and Skuld. The section adds that "they are called norns who shape necessity".

Some manuscripts of the feature Nafnaþulur section of Skáldskaparmál contain an extended list of 29 valkyrie names (listed as the "valkyries of Viðrir"—a name of Odin). The first stanza lists: Hrist, Mist, Herja, Hlökk, Geiravör, Göll, Hjörþrimul, Guðr, Herfjötra, Skuld, Geirönul, Skögul and Randgníð. The second stanza lists: Ráðgríðr, Göndul, Svipul, Geirskögul, Hildr, Skeggöld, Hrund, Geirdriful, Randgríðr, Þrúðr, Reginleif, Sveið, Þögn, Hjalmþrimul, Þrima and Skalmöld. ... " Wikipedia

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More muscle Amazon continues to ride her penis caged mount- doggy style ... Maybe the classic greek "lioness on the cheese grater "sex position - with Greco-Roman bareback penis cage culture, the active penis or dildo was female in most cases - with the exception of homosexuals ...

***

" ... The fragmentary skaldic poem Hrafnsmál (generally accepted as authored by 9th century Norwegian skald Þorbjörn Hornklofi) features a conversation between a valkyrie and a raven, largely consisting of the life and deeds of Harald I of Norway. The poem begins with a request for silence among noblemen so that the skald may tell the deeds of Harald Fairhair. The narrator states that they once overheard a "high-minded", "golden-haired" and "white-armed" maiden speaking with a "glossy-beaked raven". The valkyrie considers herself wise, understands the speech of birds, is further described as having a white-throat and sparkling eyes, and she takes no pleasure in men:

Wise thought her
the valkyrie;
were welcome never
men
to the
bright-eyed one,
her who
the birds' speech
knew well.
Greeted the
light-lashed
maiden, 
the lily-throated
woman,
The hymir's-skull-cleaver
as on cliff
he was perching.

The valkyrie, previously described as fair and beautiful, then speaks to the gore-drenched and corpse-reeking raven:

"How is it,
ye ravens
—whence are ye
come now
with beaks
all gory,
at break
of morning?
Carrion-reek
ye carry,
and your
claws are
bloody.
Were ye near,
at night-time,
where ye knew
of corpses?"

The black raven shakes himself, and he responds that he and the rest of the ravens have followed Harald since hatching from their eggs. The raven expresses surprise that the valkyrie seems unfamiliar with the deeds of Harald, and tells her about his deeds for several stanzas. At stanza 15, a question and answer format begins where the valkyrie asks the raven a question regarding Harald, and the raven responds in turn. This continues until the poem ends abruptly.

... In chapter 157 of Njáls saga, a man named Dörruð witnesses 12 people riding together to a stone hut on Good Friday in Caithness. The 12 go into the hut and Dörruð can no longer see them. Dörruð goes to the hut, and looks through a chink in the wall. He sees that there are women within, and that they have set up a particular loom; the heads of men are the weights, the entrails of men are the warp and weft, a sword is the shuttle, and the reels are composed of arrows. The women sing a song called Darraðarljóð, which Dörruð memorizes.

The song consists of 11 stanzas, and within it the valkyries weave and choose who is to be slain at the Battle of Clontarf (fought outside Dublin in 1014 CE). Of the 12 valkyries weaving, six have their names given in the song: Hildr, Hjörþrimul, Sanngriðr, Svipul, Guðr and Göndul. Stanza 9 of the song reads:

Now awful
it is
to be
without,
as
blood-red
rack
races overhead;
is the
welkin gory
with warriors'
blood
as we
valkyries
war-songs
chanted.

At the end of the poem, the valkyries sing "start we swiftly with steeds unsaddled—hence to battle with brandished swords!" The prose narrative picks up again, and says that the valkyries tear their loom down and into pieces. Each valkyrie holds on to what she has in her hands. Dörruð leaves the chink in the wall and heads home, and the women mount their horses and ride away; six to the south and six to the north. ... " Wikipedia