Being Slave Owner in Ancient Rome
Copyright© 2025 by danbaifen
Chapter 19
Incest Sex Story: Chapter 19 - The father gave the mother's mating rights to his son Killian, who watched his son rape his mother while Sarah gave him a blowjob of his erect penis. The mother was not happy at first, even though Killian, who she gave birth to, looked very much in line with Greek aesthetics. At first it was simply rape. But just like the barbaric Rome conquered the civilized Greece, the mother was eventually conquered by her son's strong body and huge penis, and later fell in love with her conqueror.
Caution: This Incest Sex Story contains strong sexual content, including Incest Mother Son Brother Sister Father Daughter
Most cultures, including the ancient Romans and our own, have decided that any part of the body that should be hidden under clothing must also be hidden from language. Obscenity is the product of cultures deciding that it is unacceptable to publicly display body parts and movements. Latin captured this connection between body and language by calling obscene words “nuda verba.”
The most taboo words were found in graffiti painted throughout the Roman Empire, inside and outside houses, on columns in forums, in public toilets, on tombstones, and on stone projectiles thrown at enemies. If Pompeii is representative, and scholars generally believe it is, most Roman cities would have been covered in graffiti. Occasionally, graffiti “artists” themselves notice the sheer volume of graffiti, such as this one on the Roman amphitheater: “Oh, wall, I don’t understand how you haven’t fallen down, bearing the hateful writings of so many authors.”
Roman sexuality: Sex and aggression, sex and domination, sex and power are all inseparable.
Roman culture focused on the idea of domination when thinking about sex: active males penetrated “lower” creatures, whether they were women, boys, passive males, or even animals, to define themselves as “real men” and citizens.
This power of the penis could also be transferred to other areas. Pendant necklaces with phallic shapes were believed to protect the wearer from the evil eye, and they had the so-called apotropaic (from the Greek word for “blocking”). Songs containing obscenities could also protect people from evil forces in the right context. These songs were sung when someone’s good fortune might attract jealousy or malice. They protected in two ways, since obscenities themselves had the power to ward off evil, and the mockery of song blunted the spirit of its subjects to the point where they would not attract ill will. Generals returning from victory were often sung obscenely, because their moment of triumph was also their moment of greatest weakness.
A poem in the Priapea has Priapus addressing would-be thieves: “I warn you, boys, you will be anally raped; girls, you will be fucked; and a third punishment awaits bearded thieves.” (Percidere, puer, moneo; futuere, puella; barbatum furem tertia poena manet.) The third punishment was forced oral sex, which was the proper form of intercourse with an adult man.
Not all men, however, enjoyed Priapus’s conquest of all these partners equally. Virgil, whose vigorous poetry was a model for poets of all generations, preferred boys; Ovid preferred women. In his Ars Amatoris, Ovid revealed, “I hate intercourse that cannot be embraced, and that is why boys are so hard to please me.” But these are just preferences, not exclusive sexual orientations. Virgil and Ovid both slept with both men and women; they just preferred one gender over the other.
If a man’s desires were as all-encompassing as Priapus’s, he could have slept with a wide swath of Roman society. But not everyone was eligible. It was immoral and illegal to sleep with a freedwoman (except a married woman), a freedboy, or a freedman, who had what was called pudicitia, a word that roughly translates to “modesty,” which in practice meant the right not to be penetrated.
To have sex with them was “stuprum.”
Only slaves, liberti men and women, and prostitutes (who might have been born free but were forced by circumstances to sell their bodies) could be pursued with impunity. But that “only” was a large portion of the population, since 25 to 40 percent of the Roman Empire’s population were slaves, and about the same percentage were freed slaves called freedmen.
The Romans were particularly concerned that no one should have sex with a freedman. Boys of this class wore toga praetexta (white toga with purple trim) to mark them as future men. They wore necklaces called pendants in public baths, which usually featured one or two phallic models, to identify them when naked.
This was in stark contrast to the Greeks, whose attitudes toward sexuality were generally quite similar to those of the Romans, except for pederasty, which was considered a rite of passage for boys to become men. An older man (erastes, the suitor) would select a boy (eromenos, the pursued) between the ages of twelve and seventeen. He acted as a mentor, teaching the boy the Greek virtues (arete), including courage, strength, justice, and honesty.
The Greeks seemed to be somewhat conflicted about this, idealizing boy-boy sex while trying to regulate what partners could do to each other, for example, penetration should not occur. As shown in numerous Greek vase paintings, suitors should be limited to intercrotchy sex (penis rubbing between thighs).
The Romans had no such dilemma, and were convinced that sex with slave boys was right and sex with free boys was wrong. Penetration would destroy a boy’s modesty, making it impossible for him to develop into a man and become a useful Roman citizen.
To roughly summarize men’s sexual morality: penetration of one’s wife > penetration of slaves, freedmen, prostitutes > penetration of men > penetration of women, children > penetration by men > penetration by men in the asshole > penetration by men in the mouth > penetration by slaves, freedmen > oral sex with women
干、操、肏(futuo), literally means penetration into the vagina.
Graffiti: I’ve fucked a lot of girls here (Hic ego puellas multas futui)
Graffiti: I come, I fuck, I go home (Hic ego cum veni futui / deinde redei domi)
Pedicare
This verb does not specify whether it is the male or female anus, both possibilities are open to men, although the anus of boys is generally considered more satisfactory.
A humorous poem by Martial vividly illustrates this point: Wife, you caught me in bed with a boy, you scolded me and said you also have an asshole (culum). How many times did Juno, the queen of heaven, say these words to her profligate husband! But he still slept with the burly Ganymede. The Tirynthian once lowered his bow and made Hylas bend over; do you think Megara had no tailbone? The elusive Daphne torments Phoebus, but the Oebalian boy extinguishes the flames of love. While Briseis often turns his back on the offspring of Aeacus, his articulate friend draws closer to him. So do yourself a favor and don’t name your things after men, think of your two cunnos.
The wife is angry because her husband is unfaithful, not because he is what we would call a homosexual today. Because there were no homosexuals in ancient Rome as we would know them today. Although his wife berates him for cheating, the husband’s desires are perfectly normal, and most men want to have sex with women and boys. She tells him that he can have anal sex with her if he wants, but he won’t, and cites gods and heroes who prefer boys to wives (Jupiter, Hercules, Apollo, and Achilles). The poem ends with a scathing rebuke that the lady shouldn’t even use the word culus for herself. Her anus is different from that of a boy’s, and can’t compare, so she should say she has two pussies instead.
Tribades (lesbian attackers). They were thought to have large, overdeveloped clitorises that allowed them to be used like penises.
Women are “dust”, Aristotle said, and men plant “seeds” in the soil. The body is regulated by a balance of four humors. Men are hot and dry, women are cold and wet.
This theory of humors is crucial to understanding Roman sexuality.
If a woman “heats up”, she could become a man; if a man “cools down”, he could become a woman. Tribades, therefore, were women who heated up, drying up the “natural” moisture and causing their clitorises to grow like penises. In ancient Rome, changing gender was easy, and frighteningly easy. Spending too much time with women, spending time playing the lyre, not participating in military exercises to burn off the humidity and maintain a high body temperature, may turn you into a woman.
I admit that I thought you were Lucretia (a Roman model of chastity), but shame on you, Barsha, you are a fututor. You dare to fuck two pussies at the same time, your ugly organs pretending to be men. -Martial
Irrumo
Usually accompanied by the threat of violence, forcing a penis into the mouth of a person to force him to perform oral sex on them. Irrumo was a common threat made by Roman poets, orators and civilians against others for reasons both big and small. No one knows how often it was carried out, because the risk of injury to the offender was not small.