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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.
were published under the name of famous heterai (courtesans), and circulated in Rome.
The robustly sexual Milesiaca of Aristides was translated by Sisenna, one of the praetors of 78 BC.
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.
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.
It was considered natural and unremarkable for men to be sexually attracted to teen-aged youths of both sexes, and pederasty was condoned as long as the younger male partner was not a freeborn Roman.
"Homosexual" and "heterosexual" did not form the primary dichotomy of Roman thinking about sexuality, and no Latin words for these concepts exist.
Many Roman religious festivals had an element of sexuality.
The February Lupercalia, celebrated as late as the 5th century of the Christian era, included an archaic fertility rite. At certain religious festivals throughout April, prostitutes participated or were officially recognized.
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Sexuality in ancient Rome, and more broadly, sexual attitudes and behaviors in ancient Rome, are indicated by Roman art, literature and inscriptions, and to a lesser extent by archaeological remains such as erotic artifacts and architecture.