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3, p. 239 (on the distinction with the Christian look at of sexual intercourse as "connected to evil") et passim, as summarized by Inger Furseth and Pål Repstad, An Introduction to the Sociology of Religion: Classical and Contemporary Perspectives (Ashgate, 2006), p. fifty Gillian Clark, Women in Late Antiquity: Pagan and Christian Life-kinds (Oxford University Press, 1993), p. Diana C. Moses, "Livy's Lucretia and the Validity of Coerced Consent in Roman Law," in Consent and Coercion to Sex and Marriage in Ancient and Medieval Societies (Dunbarton Oaks, 1993), p. In Australia the lead intercourse employee legal rights organisation is Scarlet Alliance. Jones, Angela (2020-02-18), "We Are Camily", Camming, NYU Press, pp. Barbette Stanley Spaeth, The Roman Goddess Ceres (University of Texas Press, 1996), pp. Ovid notes that Ceres is pleased by even little offerings, as long as they are casta (Fasti 4.411-412). Statius suggests that Ceres herself is casta (Silvae 4.311). The goddess's issue with castitas may have to do with her tutelary functionality around boundaries, which include the changeover in between lifestyle and Big tits teen Fucking dying, as in the thriller religions. 115-116, citing Festus (87 in the version of Müller) on the torch and noting that priestesses devoted to Ceres in North Africa took a vow of chastity like that of the Vestals (Tertullian, Ad uxorem 1.6 Oehler)

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Hans Dieter Betz, The Greek Magical Papyri in Translation (University of Chicago Press, 1986, 1992), p. Stuart Gillespie and Philip Hardie, introduction to The Cambridge Companion to Lucretius (Cambridge University Press, 2007), p. Philip Hardie, "Lucretius and Later Latin Literature in Antiquity," in The Cambridge Companion to Lucretius, p. Price, Religions of Rome: A History (Cambridge University Press, 1998), vol. Michel Foucault, The History of Sexuality: The Care of the Self (New York: Vintage Books, 1988), vol. Pliny, Natural History 28.4.7 (28.39), suggests that when a basic celebrated a triumph, the Vestals hung an effigy of the fascinus on the underside of his chariot to protect him from invidia. Pliny, Natural History 28.262, crediting Salpe the obstetrician, as cited by Davidson, "Don't Try This at Home," p. Anthony King, "Mammals," in The Natural History of Pompeii (Cambridge University Press, 2002), p. Cicero, De officiis 1.17.54: nam cum sit hoc natura commune animantium, ut habeant libidinem procreandi, prima societas in ipso coniugio est, proxima in liberis, deinde una domus, communia omnia id autem est principium urbis et quasi seminarium reipublicae Sabine MacCormack, "Sin, Citizenship, and the Salvation of Souls: The Impact of Christian Priorities on Late-Roman and Post-Roman Society," Comparative Studies in Society and History 39.4 (1997), p