Have you read Johann Bloch's History of Prostitution? If not, check out the article by Angelina Gerus, who studied the first ancient profession from books and documents. What did Roman prostitutes wear, in what places of the city could they be found, and who achieved more respect in society: a public person or a Roman matron who sat at home and cooked borscht.

Love for money in Ancient Rome was a completely natural phenomenon for society. Just like slavery, clientele (patron-client relationships) and some forms of marriage, prostitution was under the authority of state legislation, without encountering absolute public condemnation. Despite many attempts by princely rulers to defend the purity of Roman morals during the imperial era, their legal acts were often only “acts of hypocrisy” - part of a well-planned political game. This is how they created the image of a benefactor and maintained their image. About similar orders of the emperors Augustus, Tiberius and Domitian, Sabatier writes: “What influence can laws have on improving morals, when these morals are clearly insulted by the very ones who create the laws?” (Sabatier, “Legislation romaine”). Of course, the Roman matrona, the wife and mother of the family, was a model of decency and enjoyed universal respect. In her presence, swearing and obscene behavior were unacceptable. “In the house she is the sovereign mistress who controls everything, and not only slaves and servants, but also the husband himself addresses her with respectful domina” (Sergeenko M., “Life in Ancient Rome”). But before the first king and legislator, the legendary Romulus, laid the foundation for the institution of marriage, the Romans did not yet have any moral rules. Sexual relations, as Livy writes, were at the same level as in the animal world.

But we meet public women in Rome back in prehistoric times.

Prostitution in Rome was indeed everywhere: on the streets, under the colonnades of porticos, in private houses and public institutions (therms - Roman baths, circuses, theaters), near temples and in temples, in many taverns, taverns, hotels and brothels and even in cemeteries . One of the most popular works of the Augustan era, Ovid’s poem “Ars Amatoria” (“Science of Love”), develops into a kind of guide to the places, as the author writes, “most visited by the fair sex”, in fact - into the real topography of Roman prostitution.

A good catcher knows where to lay his nets for the deer,
He knows in which of the noisy hollows the boar is hiding;
The bird-catcher knows the bushes, and the usual angler knows
Pools where schools of fish glide under the water;
So you, seeker of love, first find out
Where you get more girly booty on your way.[Science of Love, I, 45-50]

An approachable Roman woman is not difficult to recognize in a crowd. Any public woman, deprived of the right to dress in the bashful matronly dress - stola, wears a dark toga with a slit in the front over a shortened tunic.

This clothing gave the prostitute the nickname togata. On the hair, red or dyed light (it is quite possible that these are blond curls - a wig), there are no white ribbons (vittae tenes) that support the hairstyle of “decent” girls. On the street, the courtesan's head is usually covered with a pelliolum hood, and in the theater, circus and at public gatherings she is adorned with a miter, halo or tiara. Finally, lupae, she-wolves, wear sandals (matrons wore ankle boots), which almost certainly have heels. Yes, only prostitutes wore heels in Rome.

Type one. Ritual prostitute

As part of the cult of Venus, which came to the Italian tribes from Asia long before the founding of Rome, the dedicated girl, sitting in the temple next to the statue of the goddess, was given to a stranger for a certain price according to a centuries-old custom, the so-called “debt of hospitality.” She left payment for intimacy at the foot of the altar to enrich the temple. Although in fact, the priests, who were the most interested parties in such transactions, made money from this. Also in Sicily, in the temple of Venus Ericina, slaves were prostituted. Partly for the purpose of enriching the temples, partly for the purpose of buying back their own freedom. The prevalence of religious prostitution as an integral element of ancient sacred rites is confirmed by archaeological research. “In Etruscan and Italo-Greek cemeteries, indeed, a number of painted vessels have been found, depicting various scenes of the cult of prostitution.” (Dupuy, “Prostitution in Antiquity”).

Ritual deflowering is also associated with rituals of temple prostitution. The veneration of the bisexual deity Mutunus was a specific cult of the Etruscans, one of the three tribes that stood at the beginning of the Roman state. From the description of St. Augustine it is known that it was the custom of the matrons to seat the young newlywed on the penis of the statue of Mutuna (or Mutuna). By this, the girl seemed to sacrifice her innocence and receive health and fertility.

Mutun's depictions were often of a similar nature

The cult of Venus was ambiguous from a moral point of view. In Rome, many temples were dedicated to her: Venus-victrix, Venus-genitrix, Venus-erycine, Venus volupia, Venus-salacia, Venus-myrtea, Venus-lubentia - only the main ones. The Quirites, Roman citizens, like the Greeks, worshiped two incarnations of the goddess. On the one hand, Venus Verticordia (“turner of hearts”) was the patroness of chastity, monogamy and pure love. She was revered by married ladies and young girls.

On the other hand, there was Venus Vulgivaga (“public, walking”) - the Venus of courtesans, who taught the art of pleasing and captivating. The latter enjoyed much greater success: they brought myrtle to her (myrtle is one of the attributes of the goddess) and burned incense. However, despite the enormous popularity of the belief, religious prostitution was not cultivated in any of the temples (this, however, also applies to the worship of Isis and Fortuna Virilis). “Courtesans did not sell themselves in temples in the name of the interests of the goddess and priests, although sometimes they gave themselves to these latter in order to receive the patronage of Venus in love affairs; things didn’t go further than that.” (Dupuis)

Type two. Prostibula: bakers, foreigners and prostitutes in the cemetery

These are legal prostitutes of the lowest rank, whose clients were representatives of the lower classes and slaves. Prostibula (prostibulum) was included by the aedile, a city official, in a special list of public women, after which she received official permission to engage in debauchery, licentia sturpi. A prerequisite for engaging in legal prostitution is that the girl must be part of a brothel, lupanar, which is run by the pimp leno. For a long time, only representatives of plebeian (not aristocratic) families could receive permission to sell bodies, as Tacitus writes in the Annals: “Prostitution was prohibited for women who had a grandfather, father or husband from the equestrian class” (Book II, XXXV ). That is why the majority of prostibulae were slaves or freedwomen. But in the era of the empire, when depravity reached its apogee, patricians also achieved a place on the list.

The name prostibula comes from the ancient Greek verb “προ-ίσταμαι” (“to put in front of oneself”, “to exhibit”), which has a cognate in Latin: “pro-sto” - “to be put up for sale” (literally “to come forward”). That is, the most literal translation of the term is “corrupt girl”, “prostitute”. They “were divided into putae, alicariae, casoritae, capae, diabolae, forariae, blitidae, nostuvigilae, prosedae, perigrinae, quadrantariae, vagae, scrota, scrantiae, depending on whether they visited bakeries, taverns, public squares, crossroads, cemeteries or surrounding forests.” (Dupuy) Each of the names has a motivation that is more than transparent from a linguistic point of view, for example:

Alicaria – “bakery”, stayed close to the bakers and sold flatbreads; has the meaning of a pitiful woman, because she ate only spelled (alica - spelt, a type of wheat); similarly – fornicaria from “fornax”, “oven”.

Busturia - a prostitute in a cemetery (bustum - grave), who at the same time could be a professional mourner - a performer of ritual funeral laments;

Foraria is a prostitute who came to the big city from the village to engage in this type of activity;

Peregrina – foreign prostitute (from peregrinus, “foreign, imported”);

Vaga - “tramp”, harlot (from vagus, “wandering, wandering, disorderly”);

Proseda – from “pro-sedere”, to sit in front of a brothel;

Quadrantaria is the one that is given for a quarter of an assa (Roman currency), and diabola is for two obols (obol, small coin).

Tabernia - prostitute at the tavern,

Scorta – “slutty”, literally “skin”, which is interesting in comparison with the common analogue in Russian.

“Meretrix” (from the verb mereo – to earn, to gain) provided its services to clients of higher status and also had to obtain a license from the aedile. For the most part, it was the category of meretrices that was replenished by noble and wealthy ladies who wanted to lead a free lifestyle. Such a prostitute “practices her craft in more decent places and in a more decent form - she stays at home and gives herself only in the darkness of the night, while the prostibulum stands day and night in front of the brothel.” (Blokh I., History of prostitution)

Type three. Dancers and music performers

Dancers (saltarices), flute players (tibicinae) and cithara players (fidicinae) were Roman prostitutes like the Greek auletrides, who combined prostitution with the skills of dancing or playing the pipe (in Ancient Greece this activity was not considered shameful). Graceful and charming, they sold themselves dearly and appeared only among rich people towards the end of feasts and symposiums. Both Martial and Juvenal mention that with their art they knew how to arouse voluptuous desires in all spectators. Although these girls did not play a prominent role in public affairs, they often inspired elegiac poets - Ovid, Propertius, Tibullus. “Sulla was a great lover of such women; Cicero dined with a certain Cytheris (“Letters to Relatives,” IX, 26); and judging by one remark of Macrobius, philosophers especially loved [their] company.” (Kieffer O., “Sex Life in Ancient Rome”)

Type four. High rank girls

“Bonae meretrices” (bonus – skillful, skillful, good) – courtesans of the highest rank. Surrounded by luxury and numerous admirers, they were trendsetters and objects of desire for both old men and young men.

Imitating them, Roman matrons moved around the city on octophores (stretchers designed for eight slaves) and dressed in translucent silk clothes, sericae vestes. “For a lot of money,” said Seneca, “we buy this material in distant countries, and all this only so that our wives have nothing to hide from their lovers.” And although Rome did not see their equals in grace and coquettishness, bonae meretrices cannot be called a phenomenon similar to the Greek hetaeras, who combined intellectual culture with beauty.

Type five. Free prostitutes

Erraticae scortae (erraticus - wandering, wandering) - harlots, illegal or free prostitutes. They could not be included in the lists, like prostibulae and meretrices, and therefore were sentenced to a fine, and those caught a second time were expelled from the city, unless the leno, the owner of the brothel, accepted them among his boarders. Many married women became free courtesans. Some with the permission of their husbands, some without, they secretly gave themselves away in hotels, wine shops, bakeries, and barbers.

Type six. Male prostitutes

Justinian's Digests (a statement of Byzantine law and excerpts from the writings of Roman jurists) avoid the issue of this form of prostitution. “It doesn’t say a word about those men who sell their bodies as a profession, about prostituted male homo- and heterosexuals” (I. Bloch, “Prostitution in Ancient Times”). And we'll say a few words. Prostitution was prohibited to citizens, so it was usually gladiators or slaves, but the clients belonged to all levels of society, from the very highest to the slaves. There are three known names that distinguish corrupt men by age: pathici, ephebi, gemelli. In addition, there was also a division according to the type of their activity: active and passive prostituted homosexuals, as well as those who practiced both types of alternative sex (homosexual male love, and after it male prostitution, penetrated the provinces of Rome as a secular custom), and heterosexual male prostitutes. They looked, accordingly, either elegant, a little in a feminine manner (rings, perfumed hair and flies) or infantile, or, on the contrary, emphatically “masculine”.

“According to Lucian, there was a saying that it is easier to hide five elephants under one arm than one kined [a prostituted man or youth, as well as a pimp in Ancient Greece], so typical is he in his costume, gait, look, voice, curved neck, rouge, etc. .d.” (Blokh I., “History of Prostitution”). As for representatives of heterosexual male prostitution, they often became lovers of noble Roman women and, as Petronius and Juvenal describe, were in enormous demand.

The views of that time on prostitution can be justified. First of all, because in Antiquity it was a special form of manifestation of slavery. “People who had fun with prostitutes did not thereby undermine their reputation, but women who accepted money in exchange for their services were deprived of respect” (Kieffer O., “Sex Life in Ancient Rome”). And despite this, there was a surprising contradiction: the corrupt woman, branded with public contempt (infamy), played a much more significant role in public life than the decent housewife, mater familiae, whose activities were entirely limited to the domestic sphere. The Roman prostitute was truly “public” in the full sense of the word. She attracted the attention of society, became the subject of everyday conversation, part of the chronicle, and at the same time - an object of public worship, the trace of which is still visible today in literature and art.

With whitened faces, cheeks painted with cinnabar and eyes lined with soot, Roman prostitutes practiced their ancient craft. They were everywhere - at the walls of the Colosseum, in theaters and temples. Visiting a prostitute was not considered something reprehensible among the Romans. Cheap priestesses of love sold quick sex in the quarters of the old city. Higher-ranking prostitutes, supported by bath attendants, operated in Roman baths.

The ranks of representatives of the most ancient profession were replenished by deceived village girls, with whom an agreement was signed, which they had to work out in taverns and brothels. The legal source was the slave trade. Pimps (they already existed in Ancient Rome!) bought women like cattle, having first examined their bodies, and then sent them to work.

The sexual use of slaves was legal in Rome. The rape of a slave by a pimp was not punishable either. Brothel owners made extensive use of child prostitution. The trade in slaves who became prostitutes brought in income equal to the income from the export and import of wheat and wine. New young, slender women were constantly needed (the “Rubensian figures” were not successful). The greatest demand was for very young, tender girls, which corresponded to the pedophilic inclinations of the Romans. After 30 years, the prostitute was not listed in Rome. Her lot was drunkenness, illness and early death. It was a rare woman who managed to save some money for her old age.

Ancient images of “love chambers” in brothels have been preserved. It was, as a rule, a cramped room with a bed made of stone, covered with rough cloth. Such was the haven of quick sexual intercourse, where even shoes were not removed. Visiting a brothel was also available to the poorest sections of the Roman population. Its cost ranged from 2 to 16 aces, and approximately corresponded to the price of a mug of wine or one piece of bread. At the same time, the services of famous courtesans could cost the client thousands of aces. The cheapest was oral sex (Monica Lewinsky from Washington, of course, did not know this). Women who practiced it were considered “unclean” in Rome; they did not drink from the same glass with them, and they were not kissed. But women with shaved genitals were especially highly valued. Slaves in Roman baths specialized in removing pubic hair.

Little was known about venereal diseases in Ancient Rome and they were considered the result of sexual excesses and perversions. Since the 40th year of the new era, prostitutes had to pay taxes. Their calculation was based on unus concubitus - that is, one act per day. Earnings in excess of this norm were not taxed. All the Roman Caesars held tightly to the tax on living goods, which brought a fair amount of income to the treasury. Even in Christian Rome, the beneficial tax remained for a long time.

Only men enjoyed freedom in matters of sexual life in Rome. Patriarchal morals reigned for women, although some Roman matrons allowed themselves love affairs with a young slave. Roman philosophers and poets often addressed the theme of free love. Horace wrote: “If your penis is swollen and you have a maid or a slave at hand, are you ready to give them up? I’m not, I love erotica that easily gives pleasure.”

Notes

1. Juvenal, "Satires" (Satvrae) VI, 118; VI, 330

IF YOU ARE A PERSON OF MATURE AGE AND AN IMPACTABLE REPUTATION, THEN THIS ARTICLE IS FOR YOU.

The Archaeological Museum of Naples has a secret cabinet where sexual frescoes, mosaics, sculptures and household items are collected. Collection of the Secret Cabinet, founded in 1819 , contains frescoes, reliefs, slabs with texts and other objects erotic and pornographic character discovered in Pompeii.

Previously, only a narrow circle of people were allowed to view the collection. The office was opened to the public several times, but always for a short time, and the final opening took place only in 2000

Votive items in the Secret Office.

The dry rationality of the aesthetics of classicism did not jibe with many Pompeian finds, especially those made in the city lupanarium. Among the “inconvenient” objects for display were frescoes and inscriptions of Priapea, sculptural scenes of sodomy and bestiality, and phallic-shaped household utensils.

"Priapus with Caduceus"

Scientists were at a loss as to what to do with the Pompeian " pornography "until the issue was resolved in 1819 by the Sicilian king Francesco I , who visited the excavation sites accompanied by his wife and daughter. The monarch was so outraged by what he saw that he demanded that all the “seditious” items be taken to the capital and locked in the Secret Office.

In 1849, the door to the office was blocked with bricks, then access to it was still open to “persons of mature age and impeccable reputation.”

In Pompeii itself, frescoes that were not subject to dismantling, but offended public morality, were covered with curtains, which were allowed to be lifted only for a fee for males.

This practice existed back in the 1960s. At the end of the 1960s. An attempt was made to “liberalize” the exhibition regime and transform the Secret Cabinet into a public museum, but it was stopped by conservatives. The office was open to the public only for a short time.

The Secret Cabinet, as one of the latest manifestations of censorship, was perceived ambiguously, and its contents caused a lot of speculation. In 2000, it was finally opened to the public by adults. Written parental permission is required for teenagers to visit. In 2005, the collection of the Secret Cabinet was finally transferred to the management of the National Museum of Archaeology.

There was a lupanarium in Pompeii.

Lupanarium(Also lupanar, lat. lupānar or lupānārium) - a brothel in Ancient Rome located in a separate building. The name comes from the Latin word for she-wolf ( lat. lupa) - this is what prostitutes were called in Rome.

It was discovered in 1862 and has been restored several times since then. The last restoration was completed in 2006, the penultimate one in 1949. It is a two-story building with five cubiculas (bedrooms) on each floor. In the hallway, the walls near the ceiling are covered with frescoes of an erotic nature. In the lower floor cubicles there are stone beds (covered with mattresses) and graffiti on the walls

In addition to the lupanarium, there were at least 25 single rooms in the city intended for prostitution, often located above wine shops. The cost of this type of service in Pompeii was 2-8 asses. The staff was represented mainly by slaves of Greek or Oriental origin.

Bed in the lupanaria.

The inhabitants of the lupanarii received guests in small rooms painted with frescoes of erotic content. Otherwise, the furnishings of these tiny rooms were extremely simple; in essence, it was one narrow stone bed about 170 cm long, which was covered with a mattress on top.

At the request of the authorities, all women of easy virtue wore red belts, called mamillare, raised to the chest and tied at the back..

One of the frescoes from the Lupanarium.

In Pompeii, they tried not to advertise such placesA low and inconspicuous door led from the street to the lupanarium. However, finding lupanarium was not difficult even for visiting traders and sailors.

Visitors were guided by arrows in the form phallic symbol carved directly into the pavement stones.

They made their way into the lupanarium after dark, hiding behind their hoods pulled low. A special pointed headdress called the cuculus nocturnus (night cuckoo)), hid the face of the noble client of the brothel. There is a mention of this item in Juvenal in the story of the adventure Messalina

To make love, the women of Pompeii collected their hair in complex hairstyles and never went completely naked. Bracelets, rings and necklaces are visible in the frescoes. Pompeian women already practiced depilation, wore bras and even... bras

Italian journalist Alberto Angela, believes that in Ancient Pompeii the inhabitants simply lived a full-blooded life according to the principle “seize the moment and enjoy life.”

An Italian journalist claims that the reason for this was “life, short and intense, like a dream.” Life expectancy in Ancient Pompeii was 41 years for men and 29 years for women. An ancient Roman deity who personified life,Kairos, was presented in the form of a young man with wings - he will fly away and you won’t catch him!

Therefore, everything that gave pleasure - love, sex, food, jewelry, feasting and dancing - was the subject of lust and the pursuit of pleasure.

The Pompeians and Pompeian women used love potions, love elixirs, sex toys, artificial phalluses carved from wood and covered with leather. Infertile women used the services of surrogate mothers. There were special areas for filming - circuses, forums, thermal baths.

According to Alberto Angel, in Ancient Pompeii there was “a refined, refined society, distinguished by refined taste, passions, emotions... just one example is enough: while the ancient Romans already used a contraceptive infusion prepared from the silphio plant, which no longer exists in the present time, the barbarian Gauls still kept the heads of their slain enemies in their house!”

Amulets.

Marble figurine depicting the copulation of the ancient Greek god Pan with a goat. Found during excavations of the luxurious Villa of the Papyri.

Pan- ancient Greek god shepherding and cattle breeding, fertility and wild nature, the cult of which has Arcadian origin. According to the Homeric hymn, he was born with goat legs, a long beard and horns, and immediately upon birth began to jump and laugh.

Frightened by the child's unusual appearance and character, the mother left him, but Hermes , wrapped it in hare skins, took it to Olympus and before that he amused all the gods, and especially Dionysus by the appearance and liveliness of his son, that the gods named him Pan, since he brought everyonegreat joy.

Materials from open Internet sites were used.

DEAR READERS, I hope you will be correct and well-mannered in your comments.

To summarize, we can say that in ancient Rome women did not have civil rights and were formally excluded from participation in public affairs. Their position was not as low as in Ancient Greece. Roman women enjoyed relative freedom - they could appear in society, go on visits, and attend receptions. The family life of Roman women was also different from the life of Greek women. The participation of Roman women in public life was common.

Women from the upper classes understood political issues and were able to defend their rights. They influenced the political life of the republic, and later the empire: deprived of the right to vote, Roman women campaigned for one candidate or another, contributed to the adoption of certain decisions and laws at meetings. The role of women in religious cult was significant. The Vestals were highly respected and honored in Roman society. Roman women had more opportunities to get an education than Greek women. During the era of the empire, many women were interested in literature, art, and studied history and philosophy.

In ancient times, in archaic society, there was an idea of ​​the ideal type of woman as the embodiment of Roman virtues - steadfastness of character, hard work, respect for honor. Chastity, modesty, purity of soul, and marital fidelity were respected. Among married Roman women, noble matrons, wives and mothers in patrician families enjoyed special honor.

Chapter 2. Prostitution in ancient Roman society

2.1. The Origins of Prostitution in Ancient Rome

In ancient Rome, as in other places where slavery flourished, slaves could be used at will because they were private property. Prostitution also flourished in Ancient Rome.

Prostitutes were not only women, but also men who were engaged in homosexual and heterosexual prostitution, working in brothels, taverns and other establishments.

Most prostitutes came from slaves and slaves who worked this way under the compulsion of the owner, or as freedmen who earned their living.

Courtesans were called bonae meretrices, which indicated their higher perfection in the craft, they were also dancers, sang, knew how to play the flute, cithara, and were respected persons. They had privileged (permanent) lovers, and also exerted their influence on fashion, art, and literature.

Inside the Roman brothel "lupanar" ( lupanar) was divided into cramped closets. Tariffs in street brothels and on the streets were very low. Suetonius writes that since the reign of Caligula, the state has taken a tax from prostitutes. 1

To pay for the services of prostitutes, special tokens - spintrii - were often used.

Lupanarium is a brothel in Ancient Rome, located in a separate building. The name comes from the Latin word for she-wolf (lat. lupa) - this is what prostitutes were called in Rome. 1

The extent of the prevalence of prostitution in Roman cities can be judged by the example of Pompeii, where 25-34 premises used for prostitution were discovered (separate rooms are usually above wine shops), and one two-story lupanarium with 10 rooms.

However, in Pompeii they tried not to advertise such places of “consolation”.

A low and inconspicuous door led from the street to the lupanarium. Visitors were guided by arrows in the form of a phallic symbol, carved directly into the pavement stones. They made their way into the lupanarium after dark, hiding behind their hoods pulled low. A special pointed headdress hid the face of a noble client of the brothel.

The inhabitants of the lupanarii received guests in small rooms painted with frescoes of erotic content. Otherwise, the furnishings of these tiny rooms were extremely simple; in essence, it was one narrow stone bed about 170 cm long, which was covered with a mattress on top. At the request of the authorities, all women of easy virtue wore red belts raised to their chests and tied at the back.

We indicated above that special tokens - spintrii - were used to pay for services provided. 2

Spintrias were known in the same way as brothel brands. Most spintrii were minted in bronze. They are characterized by an erotic plot. As a rule, this is an image of people in various poses during sexual intercourse, a naked man, a winged phallus, copulating animals. The most common plot is sexual intercourse between a man and a woman. On the reverse side of the token there are usually various Roman numerals (I to XX), the meaning of which is not precisely established. 1

However, the meaning of this term is ambiguous.

Despite the generally accepted version of the use of these tokens in brothels, hypotheses are also put forward that spintrii were used as gambling tokens, and may also have been issued during the time of Tiberius to discredit the imperial power. In Suetonius, the word spintria is also called bisexuals, whose infatuation was attributed to Tiberius in Capri. Suetonius also reports that Caligula expelled them from Rome and Italy; In addition, Aulus Vitellius, who also spent his youth in Capri, received the shameful nickname Spintrius.

Speaking about prostitution in Ancient Rome, it is impossible not to refer to the work of Johann Bloch “The History of Prostitution” 2. From this book we can get more complete information about the situation of prostitutes, types of prostitution in ancient Roman society, how this topic is covered in Roman law and how this phenomenon was treated in society.

A prostitute, according to Roman law 3, is a woman who unlimitedly satisfies the general public demand for sexual pleasure. And all women who have sexual intercourse with many men, publicly or secretly, in a brothel or elsewhere, for reward or without it, with voluptuousness or coldly, indiscriminately - they are all prostitutes.

The category of prostitutes also includes, of course, those women who, through seduction or violence, encourage others to sell themselves: procurers, mistresses of brothels and pleasure bars.

If we put all these facts together, we get the following comprehensive definition: a woman who, for the purpose of obtaining money, or without such a purpose, publicly or secretly sells herself or other women to many men indiscriminately, is a prostitute.

This is the classic definition of prostitution under Roman law, 1 which was also used by later jurists.