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28-Mar-2017 23:49

The sexuality of martyrology focuses on tests against the Christian's chastity The obscene humor of Martial was briefly revived in 4th-century Bordeaux by the Gallo-Roman scholar-poet Ausonius, although he shunned Martial's predilection for pederasty and was at least nominally a Christian.Like other aspects of Roman life, sexuality was supported and regulated by religious traditions, both the public cult of the state and private religious practices and magic.The Dii Consentes were a council of deities in male–female pairs, to some extent Rome's equivalent to the Twelve Olympians of the Greeks.The Vestal Virgins, the one state priesthood reserved for women, took a vow of chastity that granted them relative independence from male control; among the religious objects in their keeping was a sacred phallus: The men who served in the various colleges of priests were expected to marry and have families.Sexuality was an important category of Roman religious thought.The complement of male and female was vital to the Roman concept of deity.Cicero held that the desire (libido) to procreate was "the seedbed of the republic", as it was the cause for the first form of social institution, marriage.Marriage produced children and in turn a "house" (domus) for family unity that was the building block of urban life.

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During the civil wars of the 80s BC, Sulla, about to invade his own country with the legions under his command, issued a coin depicting a crowned Venus as his personal patron deity, with Cupid holding a palm branch of victory; on the reverse military trophies flank symbols of the augurs, the state priests who read the will of the gods.

In general the Romans had more flexible gender categories than the ancient Greeks.