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It was laughter-provoking, grotesque, or used for magical purposes. The poetry collection called the Priapea deals with phallic sexuality, including poems spoken in the person of Priapus.

In one, for instance, Priapus threatens anal rape against any potential thief. The wrath of Priapus might cause impotence, or a state of perpetual arousal with no means of release: one curse of Priapus upon a thief was that he might lack women or boys to relieve him of his erection, and burst.

There are approximately recorded Latin terms and metaphors for the penis, with the largest category treating the male member as an instrument of aggression, a weapon.

Verpa , by contrast, was "an emotive and highly offensive word" for the penis with its foreskin drawn back, as the result of an erection, excessive sexual activity, or circumcision.

The penis might also be referred to as the "vein" vena , "tail" penis or cauda , or "tendon" nervus.

Later, penis becomes the standard word in polite Latin, as used for example by the scholiast to Juvenal and by Arnobius , but did not pass into usage among the Romance languages.

The apparent connection between Latin testes , "testicles," and testis , plural testes , "witness" the origin of English "testify" and "testimony" [] may lie in archaic ritual.

Some ancient Mediterranean cultures swore binding oaths upon the male genitalia, symbolizing that "the bearing of false witness brings a curse upon not only oneself, but one's house and future line".

To Romans and Greeks, castration and circumcision were linked as barbaric mutilations of the male genitalia. During the Republican period , a Lex Cornelia prohibited various kinds of mutilation, including castration.

The emperor Nero had his freedman Sporus castrated, and married him in a public ceremony. By the end of the 1st century AD, bans against castration had been enacted by the emperors Domitian and Nerva in the face of a burgeoning trade in eunuch slaves.

A medical procedure known as epispasm , which consisted of both surgical and non-surgical methods, [] [] [] existed in ancient Rome and Greece to restore the foreskin and cover the glans "for the sake of decorum".

Too-frequent ejaculation was thought to weaken men. Greek medical theories based on the classical elements and humors recommended limiting the production of semen by means of cooling, drying, and astringent therapies, including cold baths and the avoidance of flatulence-causing foods.

It is not at all surprising that those who are less moderate sexually turn out to be weaker, since the whole body loses the purest part of both substances, and there is besides an accession of pleasure, which by itself is enough to dissolve the vital tone, so that before now some persons have died from excess of pleasure.

The uncontrolled dispersing of pneuma in semen could lead to loss of physical vigor, mental acuity, masculinity, and a strong manly voice, [] a complaint registered also in the Priapea.

Pliny reports that:. When plates of lead are bound to the area of the loins and kidneys, it is used, owing to its rather cooling nature, to check the attacks of sexual desire and sexual dreams in one's sleep that cause spontaneous eruptions to the point of becoming a sort of disease.

With these plates the orator Calvus is reported to have restrained himself and to have preserved his body's strength for the labor of his studies. Lead plates, cupping therapy , and hair removal were prescribed for three sexual disorders thought to be related to nocturnal emissions: satyriasis, or hypersexuality ; priapism , a chronic erection without an accompanying desire for sex; and the involuntary discharge of semen seminis lapsus or seminis effusio.

Effeminacy was a favorite accusation in Roman political invective, and was aimed particularly at populares , the politicians of the faction who represented themselves as champions of the people, sometimes called Rome's "democratic" party in contrast to the optimates , a conservative elite of nobles.

The rites were held at a senior magistrate 's home, in this year that of Julius Caesar, nearing the end of his term as praetor and only recently invested as Pontifex Maximus.

Clodius disguised himself as a female musician to gain entrance, as described in a "verbal striptease" by Cicero, who prosecuted him for sacrilege incestum : [].

Take away his saffron dress, his tiara, his girly shoes and purple laces, his bra, his Greek harp , take away his shameless behavior and his sex crime, and Clodius is suddenly revealed as a democrat.

The actions of Clodius, who had just been elected quaestor and was probably about to turn thirty, are often regarded as a last juvenile prank.

The all-female nature of these nocturnal rites attracted much prurient speculation from men; they were fantasized as drunken lesbian orgies that might be fun to watch.

The scandal prompted Caesar to seek an immediate divorce to control the damage to his own reputation, giving rise to the famous line "Caesar's wife must be above suspicion".

The incident "summed up the disorder of the final years of the republic". In addition to political invective, cross-dressing appears in Roman literature and art as a mythological trope as in the story of Hercules and Omphale exchanging roles and attire , [] religious investiture , and rarely or ambiguously as transvestic fetishism.

A section of the Digest by Ulpian [] categorizes Roman clothing on the basis of who may appropriately wear it; a man who wore women's clothes, Ulpian notes, would risk making himself the object of scorn.

Gender ambiguity was a characteristic of the priests of the goddess Cybele known as Galli , whose ritual attire included items of women's clothing.

They are sometimes considered a transgender priesthood, since they were required to be castrated in imitation of Attis.

The complexities of gender identity in the religion of Cybele and the Attis myth are explored by Catullus in one of his longest poems, Carmen Roman men were free to have sex with males of lower status without a perceived loss of masculinity, or even as an enhancement of it.

However, those who took the receiving role in sex acts, sometimes referred to as the "passive" or "submissive" role, were disparaged as weak and effeminate, regardless of the sex of their partner see the section below on cunnilungus and fellatio , [] while having sex with males in the active position was proof of one's masculinity.

Laws such as the poorly understood Lex Scantinia and various pieces of Augustan moral legislation were meant to restrict same-sex activity among freeborn males, viewed as threatening a man's status and independence as a citizen.

Latin had such a wealth of words for men outside the masculine norm that some scholars [] argue for the existence of a homosexual subculture at Rome; that is, although the noun "homosexual" has no straightforward equivalent in Latin, literary sources reveal a pattern of behaviors among a minority of free men that indicate same-sex preference or orientation.

Some terms, such as exoletus , specifically refer to an adult; Romans who were socially marked as "masculine" did not confine their same-sex penetration of male prostitutes or slaves to those who were "boys" under the age of And some older men may have at times preferred the passive role with a same age or younger partner, though this was socially frowned upon.

Homoerotic Latin literature includes the "Juventius" poems of Catullus , [] elegies by Tibullus [] and Propertius , [] the second Eclogue of Vergil , and several poems by Horace.

Lucretius addresses the love of boys in De rerum natura 4. The poet Martial , despite being married to a woman, often derides women as sexual partners, and celebrates the charms of pueri boys.

Although Roman law did not recognize marriage between men, in the early Imperial period some male couples were celebrating traditional marriage rites.

Same-sex weddings are reported by sources that mock them; the feelings of the participants are not recorded.

Apart from measures to protect the liberty of citizens, the prosecution of homosexuality as a general crime began in the 3rd century when male prostitution was banned by Philip the Arab , a sympathizer of the Christian faith.

By the end of the 4th century, passive homosexuality under the Christian Empire was punishable by burning. Men who had been raped were exempt from the loss of legal or social standing infamia suffered by males who prostituted themselves or willingly took the receiving role in sex.

Roman law addressed the rape of a male citizen as early as the 2nd century BC, when a ruling was issued in a case that may have involved a male of same-sex orientation.

Although a man who had worked as a prostitute could not be raped as a matter of law, it was ruled that even a man who was "disreputable famosus and questionable suspiciosus " had the same right as other free men not to have his body subjected to forced sex.

In his collection of twelve anecdotes dealing with assaults on chastity, the historian Valerius Maximus features male victims in equal number to female.

The Roman soldier, like any free and respectable Roman male of status, was expected to show self-discipline in matters of sex. Soldiers convicted of adultery were given a dishonorable discharge ; convicted adulterers were barred from enlisting.

Strict commanders might ban prostitutes and pimps from camp, [] though in general the Roman army , whether on the march or at a permanent fort castrum , was attended by a number of camp followers who might include prostitutes.

Perhaps most peculiar is the prohibition against marriage in the Imperial army. In the early period, Rome had an army of citizens who left their families and took up arms as the need arose.

During the expansionism of the Middle Republic , Rome began acquiring vast territories to be defended as provinces, and during the time of Gaius Marius d.

The marriage ban applied to all ranks up to the centurionate ; men of the governing classes were exempt. By the 2nd century AD, the stability of the Empire kept most units in permanent forts, where attachments with local women often developed.

Although legally these unions could not be formalized as marriages, their value in providing emotional support for the soldiers was recognized.

After a soldier was discharged, the couple were granted the right of legal marriage as citizens conubium , and any children they already had were considered to have been born to citizens.

Other forms of sexual gratification available to soldiers were the use of male slaves , war rape , and same-sex relations. Polybius 2nd century BC reports that same-sex activity in the military was punishable by the fustuarium , clubbing to death.

A soldier maintained his masculinity by not allowing his body to be used for sexual purposes. This physical integrity stood in contrast to the limits placed on his actions as a free man within the military hierarchy; most strikingly, Roman soldiers were the only citizens regularly subjected to corporal punishment, reserved in the civilian world mainly for slaves.

Sexual integrity helped distinguish the status of the soldier, who otherwise sacrificed a great deal of his civilian autonomy, from that of the slave.

An incident related by Plutarch in his biography of Marius illustrates the soldier's right to maintain his sexual integrity.

A good-looking young recruit named Trebonius [] had been sexually harassed over a period of time by his superior officer, who happened to be Marius's nephew, Gaius Luscius.

One night, having fended off unwanted advances on numerous occasions, Trebonius was summoned to Luscius's tent. Unable to disobey the command of his superior, he found himself the object of a sexual assault and drew his sword, killing Luscius.

A conviction for killing an officer typically resulted in execution. When brought to trial, he was able to produce witnesses to show that he had repeatedly had to fend off Luscius, and "had never prostituted his body to anyone, despite offers of expensive gifts".

Marius not only acquitted Trebonius in the killing of his kinsman, but gave him a crown for bravery. During wartime, the violent use of war captives for sex was not considered criminal rape.

Mass rape occurred in some circumstances, and is likely to be underreported in the surviving sources, but was not a deliberate or pervasive strategy for controlling a population.

In territories and provinces brought under treaty with Rome, soldiers who committed rape against the local people might be subjected to harsher punishments than civilians.

Because of the Roman emphasis on family, female sexuality was regarded as one of the bases for social order and prosperity.

Female citizens were expected to exercise their sexuality within marriage, and were honored for their sexual integrity pudicitia and fecundity: Augustus granted special honors and privileges to women who had given birth to three children see " Ius trium liberorum ".

Control of female sexuality was regarded as necessary for the stability of the state, as embodied most conspicuously in the absolute virginity of the Vestals.

As was the case for men, free women who displayed themselves sexually, such as prostitutes and performers, or who made themselves available indiscriminately were excluded from legal protections and social respectability.

Many Roman literary sources approve of respectable women exercising sexual passion within marriage.

Roman attitudes toward female nudity differed from but were influenced by those of the Greeks, who idealized the male body in the nude while portraying respectable women clothed.

Partial nudity of goddesses in Roman Imperial art, however, can highlight the breasts as dignified but pleasurable images of nurturing, abundance, and peacefulness.

In the real world as described in literature, prostitutes sometimes displayed themselves naked at the entrance to their brothel cubicles, or wore see-through silk garments; slaves for sale were often displayed naked to allow buyers to inspect them for defects, and to symbolize that they lacked the right to control their own body.

Naked she stood on the shore, at the pleasure of the purchaser; every part of her body was examined and felt. Would you hear the result of the sale?

The pirate sold; the pimp bought, that he might employ her as a prostitute. The display of the female body made it vulnerable. Varro said sight was the greatest of the senses, because while the others were limited by proximity, sight could penetrate even to the stars; he thought the Latin word for "sight, gaze ", visus , was etymologically related to vis , "force, power".

But the connection between visus and vis , he said, also implied the potential for violation , just as Actaeon gazing on the naked Diana violated the goddess.

The completely nude female body as portrayed in sculpture was thought to embody a universal concept of Venus, whose counterpart Aphrodite is the goddess most often depicted as a nude in Greek art.

The "basic obscenity" for the female genitalia is cunnus , " cunt ", though perhaps not as strongly offensive as the English.

Varro connects this usage of the word to the sacrifice of a pig to the goddess Ceres in preliminary wedding rites. Although women's genitals appear often in invective and satiric verse as objects of disgust, they are rarely referred to in Latin love elegy.

The function of the clitoris landica was "well understood". Latin lacked a standard word for labia ; [] two terms found in medical writers are orae , "edges" or "shores", [] and pinnacula , "little wings".

Vulva seems originally to have referred to the womb of animals, but is "extremely common" in Pliny's Natural History for a human uterus.

Both women and men often removed their pubic hair, [] but grooming may have varied over time and by individual preference. A fragment from the early satirist Lucilius refers to penetrating a "hairy bag", [] and a graffito from Pompeii declares that "a hairy cunt is fucked much better than one which is smooth; it's steamy and wants cock".

At the entrance to a caldarium in the bath complex of the House of Menander at Pompeii, an unusual graphic device appears on a mosaic: a phallic oil can is surrounded by strigils in the shape of female genitalia, juxtaposed with an "Ethiopian" water-bearer who has an "unusually large and comically detailed" penis.

Latin words for "breasts" include mammae cf. English "mammary" , papillae more specifically for "nipples" , and ubera , breasts in their capacity to provide nourishment, including the teats or udder of an animal.

The breasts of a beautiful woman were supposed to be "unobtrusive. While Greek epigrams describe ideal breasts, [] Latin poets take limited interest in them, at least as compared to the modern focus on admiring and fondling a woman's breasts.

Because all infants were breastfed in antiquity, the breast was viewed primarily as an emblem of nurturing and of motherhood.

Wrapping one's head in a bra was said to cure a headache. Baring the breasts is one of the gestures made by women, particularly mothers or nurses, to express mourning or as an appeal for mercy.

Because women were normally portrayed clothed in art, bared breasts can signify vulnerability or erotic availability by choice, accident, or force.

Baring a single breast was a visual motif of Classical Greek sculpture , where among other situations, including seductions, [] it often represented impending physical violence or rape.

The erogenous power of the breast was not utterly neglected: in comparing sex with a woman to sex with a boy, a Greek novel of the Roman Imperial era notes that "her breast when it is caressed provides its own particular pleasure".

Greek words for a woman who prefers sex with another woman include hetairistria compare hetaira , "courtesan" or "companion" , tribas plural tribades , and Lesbia ; Latin words include the loanword tribas , fricatrix "she who rubs" , and virago.

Ovid, who advocates generally for a heterosexual lifestyle, finds it "a desire known to no one, freakish, novel During the Roman Imperial era, which many Roman writers perceived as more decadent than the Republican period, sources for same-sex relations among women are more abundant, in the form of love spells, medical writing, texts on astrology and the interpretation of dreams, and other sources.

I wish I could hold to my neck and embrace the little arms, and bear kisses on the tender lips. Go on, doll, and trust your joys to the winds; believe me, light is the nature of men.

An early reference to same-sex relations among women as "lesbianism" is found in Lucian 2nd century AD : "They say there are women like that in Lesbos, masculine-looking, but they don't want to give it up for men.

Instead, they consort with women, just like men. Since Romans thought a sex act required an active or dominant partner who was "phallic" see "Phallic sexuality" above , male writers imagined that in lesbian sex one of the women would use a dildo or have an exceptionally large clitoris for penetration, and that she would be the one experiencing pleasure.

The rape of women is a pervasive theme in the myths and legends of early Rome. The overthrow of the Roman monarchy and the establishment of the Republic was precipitated by the rape of the much-admired Lucretia by Sextus Tarquinius , the king's son.

The legend crystallizes the Roman view of unchecked libido as a form of tyranny. The Augustan historian Livy seems "embarrassed" by the rape motif of early Roman history, and emphasizes the redeeming political dimension of these events.

Roman law recognized rape as a crime: the rape victim was not guilty of anything. The laws punish the foul wickedness of those who prostitute their modesty to the lusts of others, but they do not attach blame to those who are compelled to stuprum by force, since it has, moreover, been quite properly decided that their reputations are unharmed and that they are not prohibited from marriage to others.

Since emancipated women were allowed to bring criminal prosecutions in the Republic, [] it is conceivable that a rape victim could have brought charges against her rapist herself.

Otherwise, the case could be prosecuted by her father or husband, or by anyone who saw fit to do so. There was no statute of limitations for rape; by contrast adultery , which was criminalized under Augustus , had to be prosecuted within five years.

As a matter of law, rape could be committed only against a citizen in good standing. A woman who worked as a prostitute or entertainer lost her social standing and became infamis ; by making her body publicly available, she had in effect surrendered her right to be protected from sexual abuse or physical violence.

If rape against a married woman could not be proven, the Augustan legislation criminalizing adultery would make the man liable to a charge of adulterium , criminal adultery, though a charge of either adultery or stuprum without force would implicate the woman as well.

Attitudes toward rape changed when the Empire became Christianized. Augustine interpreted Lucretia's suicide as a possible admission that she had secretly encouraged the rapist, [n 8] and Christian apologists regarded her as having committed the sin of involuntary sexual pleasure.

The word raptus thus could refer to a successful seduction as well as abduction or rape. If the girl consented, Constantine ordered that she be punished along with the male "abductor" by being burnt alive.

If she had not consented, she was still considered an accomplice, "on the grounds that she could have saved herself by screaming for help".

In the Republic and the pre-Christian Empire, the consequences of an abduction or an elopement had been up to the couple and their families.

Both male and female freeborn children wore the toga praetexta , a purple-bordered garment that marked its wearer as having "inviolable" status.

Freeborn Roman boys also wore an apotropaic amulet called the bulla which incorporated a phallic talisman fascinum inside a locket of gold, silver, or bronze, or in a leather pouch.

There were laws protecting freeborn children from sexual predators , [] [] and the rape of a freeborn boy was a capital crime; this severity was directed at protecting the integrity of the young citizen.

Quintilian regards this misbehavior as a sign of general moral decline. Protections applied only to freeborn children, not those born to slaves, sold into slavery, or taken captive in war.

The social acceptance of pederasty among the Romans was focused on the exploitation of young male slaves or prostitutes by men of the upper classes.

Adolescents in ritual preparation to transition to adult status wore the tunica recta , the "upright tunic", so called because it was woven ritually on the type of upright loom that was the earliest used by Romans.

The puberty ritual for the young male involved shaving his first beard and taking off his bulla , which he dedicated to the household gods, the Lares.

Roman women were expected to remain virgins until marriage; the higher a girl's social rank, the earlier she was likely to become betrothed and married.

Weddings were often postponed until the girl was considered mature enough. The wedding ceremony was in part a rite of passage for the bride, as Rome lacked the elaborate female puberty rituals of ancient Greece.

The confining of her hair signified the harnessing of her sexuality within marriage. Her weaving of the tunica recta and the hairnet demonstrated her skill and her capacity for acting in the traditional matron's role as custos domi , "guardian of the house".

Because men could enjoy sexual relations outside marriage with relative impunity, it has sometimes been assumed that satisfying sex was not an expectation of Roman marriage.

Sexual intimacy between a married couple was a private matter, and not usually the subject of literature. A wedding hymn by Catullus, for instance, praises the love goddess Venus because "nothing is possible without you".

I am seized by an unbelievable longing for you. The reason is above all my love, but secondarily the fact that we are not used to being apart.

This is why I spend the greater part of the night haunted by your image; this is why from time to time my feet lead me the right expression!

Pliny adopts the rhetoric of love poetry, conventionally directed at an illicit or hard-to-attain lover, as appropriate for expressing his wedded desire.

Although it was a point of pride for a woman to be univira , married only once, [] there was no stigma attached to divorce. Speedy remarriage after divorce or the death of a spouse was common and even expected among the Roman elite, since marriage was considered right and natural for adults.

While having children was a primary goal of marriage, other social and familial bonds were enhanced, not excluding personal companionship and sexual pleasure between husband and wife, as indicated by marriages involving women past their childbearing years.

The Trojan royal couple Hector and Andromache became a mythological trope of wedded sex. Latin love elegy focuses on their sex life rather than the tragic end of their marriage with Hector's death at the hands of Achilles.

An epithalamium by Catullus [] paints the wedding night as a time of ripe eroticism, spiced with humorous and bawdy songs from the guests.

The husband is reminded that "good Venus" has blessed him, since he can now desire openly what he desires, and need not conceal a "good love".

The couple is encouraged to enjoy themselves as they please ludite ut lubet ; the goal is to produce children soon. A pair of paintings in a bedroom of the Casa della Farnesina has been interpreted as "a narrative of the modest bride becoming the immodest lover—perhaps fulfilling a ribald male fantasy".

Some literary passages suggest that a newlywed might break off his outside sexual relations for a time and focus on bonding with his wife in the hope of starting a family.

Legally, however, a Roman husband did not commit adultery when he had sex outside marriage as long as his partner was considered sexually available; sexual misconduct stuprum was adultery depending on the status of a female partner.

A character in a play by Plautus expresses a man's sexual freedom in comic terms:. No one prohibits anyone from going down the public way publica via ; as long as you do not make a path through posted land , as long as you hold off from brides, single women, maidens, the youth and free boys, love whatever you want.

A married or marriageable woman and young male citizens are off-limits, just as if they were the property of someone else, [] and in fact adultery as a crime was committed contrary to the rights of the paterfamilias to control his household.

For a married woman, no infidelity was acceptable, and first-time brides were expected to be virgins. Following the collapse of the Republic , moral legislation became part of the new political order under Rome's first emperor, Augustus.

The appeal to old-fashioned values cloaked the radical overthrow of the Republic's participatory political institutions by top-down, one-man rule.

Scholars have often assumed that the Lex Iulia was meant to address a virulent outbreak of adultery in the Late Republic.

An androcentric perspective in the early 20th century held that the Lex Iulia had been "a very necessary check upon the growing independence and recklessness of women".

Personal anxieties about infidelity, within marriage or not, are reflected in magic spells intended to "fix" defixiones or bind the other person's erotic attachment.

One magical papyrus from Roman Egypt recommends placing the heart of a hoopoe on a sleeping woman's genitals to induce truthful answers; another says that the tongue of a hen placed on her lips or breast will cause her to reveal the name of the man she loves.

Literature of the Late Republic and Principate , particularly the satires of Horace and Juvenal , offer various depictions, or perhaps fantasies, of how a wronged husband might subject his wife's lover to humiliation and punishment.

In these literary treatments, the adulterer is castrated, beaten, raped by the husband himself or his slaves, or penetrated anally with a mullet , a type of prized fish cultivated by elite Romans as a leisure activity otium.

References to such acts do not appear in the letters of Cicero nor the histories of Tacitus , and may be fictional exaggerations. The cultivation of a laissez-faire attitude as a sign of urbanity may have prompted the provision of Augustus's adultery law that required a husband to divorce his wife and bring formal legal charges against her, or face charges himself for pimping lenocinium.

Sexuality was a "core feature" of ancient Roman slavery. In this situation why on earth should he refrain from sodomising his houseboys?

A Roman could exploit his own slaves for sex, but was not entitled to compel any enslaved person he chose to have sex, since the owner had the right to control his own property.

A slave's sexuality was closely controlled. Slaves had no right to legal marriage conubium , though they could live together as husband and wife contubernales.

An owner usually restricted the heterosexual activities of his male slaves to females he also owned; any children born from these unions added to his wealth.

If an owner found that his male slave was having a sexual relationship with a free woman, the law required that he warn the couple three times to break it off.

If the affair continued, he had the right to take ownership of the woman. Not even Messalina or Sallust 's Sempronia is accused in the hostile sources of having sex with a slave.

Despite the external controls and restrictions placed on a slave's sexuality, Roman art and literature perversely often portray slaves as lascivious, voyeuristic, and even sexually knowing.

Freeborn Romans who fell into slavery were supposed to be protected from sexual exploitation, as indicated by two different stories recorded by ancient historians.

Whipped Dog On-going training of Dog boy This is when your dog hopes to go into some more detail about my training and some thoughts that i have on the matter, your dog will not question the training that you give me, as this pup trusts his MASTER is going to look after the property in His care, Sir.

The door opened and Master Raymond ordered me to crawl inside and service His boots. His 14 hole Rangers are always highly polished -when I am in custody I have to do them twice every day along with Master Gary's 14 hole DM's and my own slave boots.

I thought about pulling out my dog collar and putting it around your neck and dragging you on all fours through the restaurant to the bathroom where I would lock the door, bend you over the sink and fuck your sorry ass.

I thought about it, but I had better things to do. I don't mean I feel like a dog, I mean I'm going to become an honest-to-god dog, a human dog.

My five years as a dog by Kia I am finding this a difficult task, trying to relate the sum of five years, experience devoted to pleasing my former Owner.

I had found a man who became my Master, my Owner, who led me to see the pleasure of living as that special dog of his.

I was happy to have given up my human liberty to find a better freedom to be and exist under his control.

There is a special relationship between a man and his dog that when found is quite rare. Then I was left to fit the cock cuff to myself. I had not had a wank before I arrived here because I expected Sir to let me have a final tug, before having the cock cuff on.

Well, I was so very horny and could not get the cuff over my shaft I would be a dog, a lab animal and a pet. Just thinking about this would reliably send an electric charge from my brain to my cock and back again.

How did I know that I had made the right decision? It read: "Subject needed for human-animal neural relationship experiment.

Please call Professor Billow at if interested. It was a cool day at Ricky's Bar, the place where I work. By "cool" I mean that the heater was down, so we were all freezing our asses off, you know?

Of course, after my love life and recent marriage, I'm pretty used to cold. Well, I guess I better introduce myself, so you know what and what the hell is going on here, eh?

Save to lightbox. Woodcut depicting Roman slaves weighing produce. Hand-colored woodcut Iberians driven under the yoke and sold as Roman slaves.

Line drawing of Roman or Greek slaves being led to market. Fragment of a wall painting Roman workers building a wall; slaves watched by a taskmaster.

Pool sculp, Pl. XV, Tom. Syrian by birth, Eunus was a slave at Enna in Sicily, where he gained the confidence of other slaves in a revolt against their masters.

Eunus - now King Antiochus - soon controlled much of central and eastern Sicily. The first Roman army sent against the rebels were severely defeated.

Eunus was captured and died in prison. Crowds watch slaves fighting elephants with swords. Roman Circus. Some were volunteers but most were slaves.

Irrespective of their origin, gladiators offered spectators an example of Rome's martial ethics and, in fighting or dying well, they could inspire admiration and popular acclaim.

They were celebrated in high and low art, and their value as entertainers was commemorated throughout the Roman world. Roman gladiators were armed combatant who entertained audiences in the Roman Republic and Roman Empire in violent confrontations with other gladiators, wild animals, and condemned criminals.

Visitors attend the 'Spartaco. The exhibition opens to the public on March 31 and runs until September 17, Thanks to a team of archaeologists, set designers, directors and architects, this exhibition transports the complex world of Ancient Roman slaves to today, starting with the last major slave revolt led by Spartacus between 73 and 71 BC.

Armed combatant entertained audiences in the Roman Republic and Roman Empire in violent confrontations with other gladiators, wild animals, and condemned criminals.

Some gladiators were volunteers, most were despised as slaves, schooled under harsh conditions, socially marginalized, and segregated even in death.

They were celebrated in high and low art, and their value as entertainers was commemorated in precious and commonplace objects throughout the Roman world.

Gladiator games lasted for nearly a thousand years, reaching their peak between the 1st century BC and the 2nd century AD. From Hutchinson's History of the Nations, published Goths seen surrounded by slaves, drinking wine at a country villa in ancient Rome, 4th century AD.

Funeral urn of two slaves.

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Create a lightbox Your Lightboxes will appear here when you have created some. Save to lightbox. Woodcut depicting Roman slaves weighing produce.

Hand-colored woodcut Iberians driven under the yoke and sold as Roman slaves. Line drawing of Roman or Greek slaves being led to market. Fragment of a wall painting Roman workers building a wall; slaves watched by a taskmaster.

Pool sculp, Pl. XV, Tom. Syrian by birth, Eunus was a slave at Enna in Sicily, where he gained the confidence of other slaves in a revolt against their masters.

Eunus - now King Antiochus - soon controlled much of central and eastern Sicily. The first Roman army sent against the rebels were severely defeated.

Eunus was captured and died in prison. Crowds watch slaves fighting elephants with swords. Roman Circus. Some were volunteers but most were slaves.

Irrespective of their origin, gladiators offered spectators an example of Rome's martial ethics and, in fighting or dying well, they could inspire admiration and popular acclaim.

Because of the stigma attached to providing physical pleasure, a man who performed oral sex on a woman was subject to mockery. Cunnilingus typically appears in Roman art only as part of a reciprocal act, with the woman fellating her male partner in some variation of the "69" position.

The woman who receives cunnilingus is tall and shapely, well-groomed, and brazenly nude except for jewelry. The male figure is relatively small, crouching subserviently, and fully clothed; he has an anxious or furtive look.

There is some evidence that women could hire male prostitutes to provide cunnilingus. Graffiti at Pompeii advertise the prices male prostitutes charged for cunnilingus, in the same price range as females performing fellatio; however, the graffiti could be intended as insults to the men named, and not as actual advertisements.

The Latin verb fellare is usually used for a woman performing oral sex on a man. Irrumatio is a forced form of fellatio, almost always against another man.

Forcing someone to be a receptacle for oral sex was proof of virility, something to boast about, as indicated by the Priapeia and the poems of Catullus and Martial.

It was also threatened as a punishment, [] particularly for adulterers. Group sex appears in literary sources, graffiti, and art.

In his retreat at Capri, he put together a bedroom that was the theater of his secret debauches. There he assembled from all over companies of male and female prostitutes, and inventors of monstrous couplings which he called spintriae , so that, intertwining themselves and forming a triple chain triplici serie connexi , they mutually prostituted themselves in front of him to fire up his flagging desires.

Most threesomes depict two men penetrating a woman. A medallion from Roman Gaul shows two men reclining on a bed, one on the right and one on the left, with their legs extended under a woman between them.

Another shows a woman "riding" a man who reclines, while a man standing behind her parts her legs to enter.

A far less common variation has one man entering a woman from the rear while he in turn receives anal sex from a man standing behind him, a scenario found in Catullus, Carmen 56 as well as art.

Catullus makes it clear that this concatenation was considered humorous, [] possibly because the man in the center could be a cinaedus , a male who liked to receive anal sex but who was also considered seductive to women.

Foursomes also appear in Roman art, typically with two women and two men, sometimes in same-sex pairings. One example of a foursome from the Suburban Baths at Pompeii demonstrates what Romans saw as the superior role.

A woman on the far right kneels beside a bed to perform cunnilingus on a woman lying on it; this woman in turn fellates a man who kneels above her.

The man is himself receiving anal sex from a fourth figure, who is represented as the "victor": he acts only to fulfill his own sexual gratification without providing it to others, and looks directly at the viewer with a triumphant wave of the hand.

A Latin epigram by the Gallo-Roman poet Ausonius 4th century AD is a riddle that depends on familiarity with the configurations of group sex:.

Masturbation is little noted in the sources for Roman sexuality. Masturbation was a longstanding if infrequent theme in Latin satire; one of the few surviving fragments of Lucilius , Rome's earliest satirist, jokes about a personified penis Mutto whose girlfriend Laeva "Lefty" wipes away his "tears".

The etymology of the Latin verb masturbari is vexed. It has been argued that it is a compound of turbare , "agitate", and mas , "male", in an otherwise unattested usage for "penis".

The mythological tradition is full of sexual encounters between humans and animals, especially mortal women and gods in the guise of animals.

Bestiality is a particular characteristic of intercourse with Jupiter Greek Zeus , who visits Leda as a swan and Europa as a bull.

Satyrs , known for their sexual voracity, are often pictured with bestial features. Mock bestiality is recorded as a form of sexual roleplay in Imperial Rome.

Nero is supposed to have enjoyed a form of bondage with either male or female partners in which he dressed in animal skins to attack their genitals, just as condemned prisoners were bound and attacked by wild animals in the arena see Damnatio ad bestias.

There is some indication that violent sexual encounters, like other mythological scenarios, were acted out as punitive entertainments in the arena.

In his chapter on anthropology and human physiology in the encyclopedic Natural History , Pliny notes that "there are even those who are born of both sexes, whom we call hermaphrodites , at one time androgyni " andr- , "man", and gyn- , "woman", from the Greek.

In contemporary English, "hermaphrodite" is used in biology but has acquired pejorative connotations in referring to people born with physical characteristics of both sexes see intersex ; in antiquity, however, the figure of the so-called hermaphrodite was a primary focus of questions pertaining to gender identity.

Pliny observed that while hermaphrodites were once considered portents prodigia , in his day they had become objects of delight deliciae ; they were among the human curiosities of the sort that the wealthy might acquire at the "monsters' market" at Rome described by Plutarch.

In the mythological tradition , Hermaphroditus was a beautiful youth who was the son of Hermes Roman Mercury and Aphrodite Venus. He spurned her, and she pretended to withdraw until, thinking himself alone, he undressed to bathe in her waters.

She then flung herself upon him, and prayed that they might never be parted. The gods granted this request, and thereafter the body of Hermaphroditus contained both male and female.

As a result, men who drank from the waters of the spring Salmacis supposedly "grew soft with the vice of impudicitia ", according to the lexicographer Festus.

Depictions of Hermaphroditus were very popular among the Romans. The dramatic situation in paintings often elicits a " double take " on the part of the viewer, or expresses the theme of sexual frustration.

In a few works, Hermaphroditus is strong enough to ward off his would-be attacker, but in others he shows his willingness to engage in sex, even if the satyr seems no longer inclined: [].

Artistic representations of Hermaphroditus bring to the fore the ambiguities in sexual differences between women and men as well as the ambiguities in all sexual acts.

Hermaphroditus gives an eternally ambiguous answer to a man's curiosity about a woman's sexual experience—and vice versa.

Hermaphroditus stands for both the physical and, more important, the psychological impossibility of ever understanding the feelings of the beloved.

Hermaphroditus is a highly sophisticated representation, invading the boundaries between the sexes that seem so clear in classical thought and representation.

Macrobius describes a masculine form of "Venus" Aphrodite who received cult on Cyprus ; she had a beard and male genitals, but wore women's clothing.

The deity's worshippers cross-dressed, men wearing women's clothes, and women men's. In several surviving examples of Greek and Roman sculpture, she is found in the attitude anasyrmene , from the Greek verb anasyromai , "to pull up one's clothes".

Among the displays were portrait galleries of female writers and of courtesans; a series of images illustrated freakish births that had served as war omens.

In general, intellectuality and culture are represented as feminine and Hellenized, while war and politics are Roman and masculine.

Sexual conquest is a metaphor widely used by the Romans for imperialism, [] but not always straightforwardly for Roman domination.

Horace famously described the Romans as taken captive by captive Greece: the image of Roman culture colonized from within by a civilization they had defeated but perceived as intellectually and aesthetically superior might be expressed by myths in which a man raped, abducted, or enslaved a woman but fell in love with her, as embodied for instance by Achilles and Briseis.

Circumcised barbarians , along with any others who revealed the glans penis , were the butt of ribald humor. For Greek art portrays the foreskin, often drawn in meticulous detail, as an emblem of male beauty; and children with congenitally short foreskins were sometimes subjected to a treatment, known as epispasm , that was aimed at elongation.

From Wikipedia, the free encyclopedia. See also: Raptio. For indeed, at the very moment of possession, the hot passion of lovers fluctuates with uncertain wanderings and they are undecided what to enjoy first with eyes and hands.

They tightly press what they have sought and cause bodily pain, and often drive their teeth into little lips and give crushing kisses, because the pleasure is not pure and there are goads underneath which prod them to hurt that very thing, whatever it is, from which those [torments] of frenzy spring.

See also: Fascinum. Main article: Homosexuality in ancient Rome. See also: Women in ancient Rome. See also: History of lesbianism , Tribadism , and Homosexuality in ancient Rome.

Newlyweds [] attended by a servant: the bride remains fully clothed and demur Casa della Farnesina, Rome, c.

See also: Marriage in ancient Rome. For the legal aspects, see Adultery in ancient Rome. Further information: Slavery in ancient Rome.

Main article: Prostitution in ancient Rome. See also: Venereum. Main article: Irrumatio. See also: History of masturbation.

Main articles: Hermaphroditus and Aphroditus. The accounts of breast mutilation occur in Christian sources and iconography, not in Roman art and literature.

They say that he cut off the genitals of his father, Heaven , and that when these were cast into the sea Venus was engendered, taking the name Aphrodite from the foam [Greek aphros ] from which she formed.

They interpret this to mean that when chaos existed, time did not, since time is a fixed measurement computed from the rotation of the heavens.

Hence Kronos, who as I said is Khronos, is thought to have been born from heaven itself. Because the seeds for engendering all things semina rerum omnium after heaven flowed down from heaven, and because all the elements that fill the world took their start from those seeds, when the world was complete in all its parts and members, the process of bringing forth seeds from heaven for the creation of the elements came to an end at a fixed moment in time, since a full complement of elements had by then been created.

The capacity for engendering living things in an unbroken sequence of reproduction was transferred from water to Venus, so that all things would thenceforth come into being through the intercourse of male and female": Macrobius, Saturnalia 1.

From the late Republic until the rise of Christian dominance in the later Empire, there is clear evidence of mixed bathing.

Some scholars have thought that only lower-class women bathed with men, or those such as entertainers or prostitutes who were infames , but Clement of Alexandria observed that women of the highest social classes could be seen naked at the baths.

Hadrian prohibited mixed bathing, but the ban seems not to have endured. In short, customs varied not only by time and place, but by facility; see Garrett G.

Barton associates polyphallic tintinnabula with the Medusa's head and other grotesques. Uber singular or ubera is used for animals by Ovid, Ars Amatoria 1.

Augustine's interpretation of the rape of Lucretia in City of God 1. See also Carol J. Adams and Marie M.

Augustine defines sexual integrity pudicitia as a purely spiritual quality that physical defilement cannot taint; as indicated throughout this article, the Romans viewed rape and other forms of stuprum within a political context as crimes against the citizen's liberty.

When Veturius refused, Plotius whipped him. Veturius then complained to the consuls , who took the complaint to the senate. Plotius was jailed. See Cantarella , pp.

Haworth Press. For an extended discussion of how the modern perception of Roman sexual decadence can be traced to early Christian polemic , see Alastair J.

Under the Empire, the emperor assumed the powers of the censors p. Journal of Roman Studies. Although there is little question that Ausonius was a Christian, his works contain many indications that he remained at least interested in, if not a practitioner of, traditional Roman and Celtic religions.

North, and S. Sulla himself may or may not have been an augur at this time. See Propertius 3. Robert E. Ovid notes that Ceres is pleased by even small offerings, as long as they are casta Fasti 4.

Statius says that Ceres herself is casta Silvae 4. The goddess's concern with castitas may have to do with her tutelary function over boundaries, including the transition between life and death, as in the mystery religions.

His reputation for greed and sharp business dealings helped save him; he objected that he had spent time with Licinia to obtain some real estate she owned.

For sources, see Michael C. One or more Vestals were also brought before the College of Pontiffs for incestum in connection with the Catiline Conspiracy Alexander, Trials , p.

Frier and Thomas A. Defixiones are also known as curse tablets ; erotic prohibitions are only one form of defixio. Versnel Brill, , p.

Marcellus names the father of Ausonius in his preface. Epicurus taught that the soul was a thin tissue of atoms that dissipated into the cosmos upon death; therefore, there is no afterlife and no reason for mortals to live with anxieties about what happens after death.

The "true" gods as conceived by Epicureans bear little resemblance to those found in mythological literature; they don't concern themselves with mortals, much less have sexual relations with them, and dwell in a state of detachment and ideal pleasure.

Marcus Aurelius in Love. University of Chicago Press. Gaca p. Eerdmans, , p. The relation of Stoic sexual ethics to the formation of Christian sexual ethics is a much-discussed topic of scholarship, but mainstream Christianity regarded celibacy as ideal and sex as inherently sinful, redeemed somewhat if occurring within marriage; see Nussbaum , p.

See also Colish. Isidore of Seville says similarly that Saturn "cut off the genitalia of his father Caelus, because nothing is born in the heavens from seeds" Etymologies 9.

See the statement preserved by Aulus Gellius 9. The Journal of Roman Studies. The law began to specify harsher punishments for the lower classes humiliores than for the elite honestiores.

Classical Journal. American Journal of Archaeology. Adams, J. The Latin Sexual Vocabulary. Johns Hopkins University Press.

Brown, Robert D. Lucretius on Love and Sex. Cantarella, Eva Bisexuality in the Ancient World. Yale University Press.

Clarke, John R. University of California Press. Colish, Marcia l. Dugan, John Classical Philology. Edwards, Catharine The Politics of Immorality in Ancient Rome.

Cambridge University Press. Fantham, Elaine Walter de Gruyter. Fredrick, David, ed. JHU Press. Gaca, Kathy L. Gardner, Jane F.

Women in Roman Law and Society. Indiana University Press. Habinek, Thomas ; Schiesaro, Alessandro The Roman Cultural Revolution.

Hallett, Judith P. Roman Sexualities. Princeton University Press. Kuttner, Ann L. Transactions of the American Philological Association. Langlands, Rebecca Sexual Morality in Ancient Rome.

McGinn, Thomas A. Prostitution, Sexuality and the Law in Ancient Rome. Oxford University Press. The Economy of Prostitution in the Roman World. University of Michigan Press.

Nussbaum, Martha C. Parker, H. Penner, Todd C. Penner; Stichele, Caroline Van der, eds. Mapping Gender in Ancient Religious Discourses.

Phang, Sara Elise The Marriage of Roman Soldiers 13 B. Phang Potter, David S. A Companion to the Roman Empire.

Richlin, Amy Journal of the History of Sexuality. Schäfer, Peter Harvard University Press. Peter Schäfer Smallwood, E. Mary Brill Archive. Staples, Ariadne Psychology Press.

Taylor, Rabun M. The Moral Mirror of Roman Art. Williams, Craig A. Younger, John G. Sex in the Ancient World from A to Z. Ancient Rome topics.

Outline Timeline. Foundation Kingdom overthrow Republic. Outline of human sexuality. Going on hacks into the hills.

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