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The corresponding ideal for a woman was pudicitia, often translated as chastity or modesty, but a more positive and even competitive personal quality that displayed both her attractiveness and self-control.
But with extremely few exceptions, surviving Latin literature preserves the voices only of educated male Romans on the subject of sexuality.
These contracts are lucrative, so graft and corruption are rife. See full summary » Leonard Kraditor is a burned-out case, living with his immigrant parents after his fiancée left him, helping out at their Brooklyn dry cleaners, taking photographs, at loose ends, suicidal.
In quick succession, he meets two women: Sandra, the daughter of his parents' business associates, frank, direct, sensual, Jewish like Leonard; and, his neighbor Michelle, mercurial, rootless, fun, blond, unattainable.
An innocent immigrant woman is tricked into a life of burlesque and vaudeville until a dazzling magician tries to save her and reunite her with her sister who is being held in the confines of Ellis Island.
Her body was built of cells from two individuals, probably from twin embryos that had merged in her own mother's womb. One set of cells carried two X chromosomes, the complement that typically makes a person female; the other had an X and a Y.
Forms of expression with lower cultural cachet in antiquity—such as comedy, satire, invective, love poetry, graffiti, magic spells, inscriptions, and interior decoration—have more to say about sex than elevated genres, such as epic and tragedy.
Information about the sex lives of the Romans is scattered in historiography, oratory, philosophy, and writings on medicine, agriculture, and other technical topics.
Hypersexuality, however, was condemned morally and medically in both men and women.
Women were held to a stricter moral code, and same-sex relations between women are poorly documented, but the sexuality of women is variously celebrated or reviled throughout Latin literature.
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