A notorious, unsavory district in ancient Rome was known as the Subura. It was a valley lying between the Esquiline and the Viminal Hills of the city. This area was clamorous with brothels, with the dregs of Romans, foreigners, slavers, pimps, and harlots. Loads of marble passed through the narrow alleys. The lanes were cluttered with mules, dogs, goats, and sheep. There were also shops of various kinds, practically nothing but openings in the wall spaces, where provisions were sold and various delicacies. Barbers and tailors plied their occupations, while minor trades, according to epigraphical evidence, were also conducted here. Julius Caesar himself resided in the Subura. There was also a Jewish synagogue in this district. The Subura is mentioned frequently in Roman literature, in a derogatory and contemptuous sense, particularly by the poets Juvenal, Persius, and Martial. In the Subura all kinds of amatory contrivances, concoctions and aids were offered to an eager clientele: amulets, incantations, spells, philtres, drugs; and a flourishing market in these commodities prevailed, at first furtively and warily: then with more determined and acknowledged public awareness. * * * * * The Roman satirist Juvenal, who dates in the first century A.D., mentions potions and philtres used by women; frequently, however, for purposes of torture or poisoning their husbands. Again, describing the immoralities and licentiousness of the frantic Roman matrons of his own days, Juvenal thunders: From one person she secures magic incantations. From another, she buys Thessalian love-potions to destroy her husband’s mind. * * * * * The Roman poet Lucan produced an epic poem entitled _Pharsalia_. Book 6 contains a vivid, elaborate description of magic scenes and practices. The capacities of the witch are enumerated with a feeling of mounting horror. Her skills come in for horrendous comment: brewing concoctions for malefic purposes: pronouncing incantations that inspire strange passions by virtue of their goetic potency. These spells, the poet awesomely declares, are more effective than even love goblets. The implication is that love philtres were manifestly in common use for amatory purposes and in common knowledge. * * * * * Certain deities were anciently associated with particular sexual practices. Volupia, an old Roman goddess mentioned by St. Augustine, encouraged voluptuous pleasures. Strenia bestowed vigor on the male. Stimula aroused the erotic desires of husbands. * * * * * The practice of amatory aids, among the Romans, reached as far as the Imperial court. The Emperor Julian, known as the Apostate, for instance, mentions, in a letter to his friend Callixenes, mandrake as a love agent. * * * * *