In oral sex, irrumatio is performed by actively thrusting the penis into the mouth of the partner. In slang, this act is called face fucking, throat fucking and skull fucking.

As with fellatio, it may be performed to induce male orgasm and ejaculation of semen. The passive partner may simultaneously be induced to climax if so desired. It can also be used as foreplay prior to vaginal or anal forms of intercourse.

However, the passive partner might experience certain difficulties compared to less-aggressive fellatio, such as feeling as if they are abused, boredom, uncomforting reflexes, coughing up saliva, vomiting, being unable to breathe, etc.

One method for the passive partner to overcome such difficulties is using the so-called stopper technique by wrapping one hand around the lower shaft of the penis thus being able to control its movement. Irrumatio can take place in a variety of positions.

Possible positions:
The passive partner with the back on the bed with the head tilted over the edge or the passive partner kneeling in front of the active partner.
Fellatio and irrumatio can be used interchangeably during oral sex. Indeed the distinction between fellatio and irrumatio has vanished in modern English and the latter term has fallen out of widespread use.

According to Maggie Paley's argument in her work, The Book of the Penis, some receivers regard receiving oral sex as an ego boost, believing that such an act is a form of dominance over their sexual partner because of the overt submissive nature of the act; the giver may often be on their knees before the receiver to perform the act of pleasure.

As the Roman conception of the act also indicates, this is more so for irrumatio than fellatio in oral sex, as the male partner is dominant in action and the act of deep throating is easier.

Irrumatio, also called irrumation, is a type of sexual intercourse performed by actively thrusting one's penis into a partner's mouth and throat. It may also be the thrusting of the penis between the legs, feet, upper thighs (also known as interfemoral sex), or between the abdomens of two partners.

"Latin erotic terminology actually distinguishes two acts ... First, fellation, in which the man’s penis is ... orally excited by ... the ... fellatrix ..., [and] Second, irrumation ... in which the man (the irrumator) ... engages in ... motions by moving his hips and body in a rhythm of his own choice."

The English noun irrumatio or irrumation and verb irrumate come from the Latin irrumare, to force one to perform fellatio. Also note that J. L. Butrica, in his review of R. W. Hooper's edition of The Priapus Poems,a co rpus of poems known as Priapeia in Latin, states that "some Roman sexual practices, like irrumatio, lack simple English equivalents."

As the quotation from Butrica suggests, and an article by W. A. Krenkel shows, irrumatio was a widespread sexual practice in the Roman Empire. J. N. Adams states that "it was a standard joke to speak of irrumatio as a means of silencing someone".

Oral sex of any kind was considered to be an act of defilement: the mouth had a particularly defined role as the organ of oratory, as in Greece, to participate in the central public sphere, where discursive powers were of great importance. Thus, to penetrate the mouth could be taken to be a sign of massive power differential within a relationship.

Remaining frescos from the Roman city of Pompeii demonstrate that irrumatio was one of the specific Roman sexual acts, the others being fututio, fellatio, pedicatio and cunnilingus. This was probably because the extant frescos appear to be in bathhouses and brothels: oral sex was something usually practiced with prostitutes because of their lowly status.

Pedicatio and Irrumatio are referenced in Catullus 16. Still, C. A. Williams argues that it was accepted as a degrading act, even more so than anal sex. S. Tarkovsky states that despite being popular, it was thought to be a hostile act, "taken directly from the Greek, whereby the Greek men would have to force the fellatio by violence".

Furthermore as A. Richlin has shown in an article in the Journal of the History of Sexuality it was also accepted as "oral rape", a punitive act against homosexuality. Roman historian Suetonius has a passage in his De Vita Caesarum which inconclusively states that Roman emperor Tiberius took great pleasure from forcing women, even those of rank, to perform fellatio.

Breast fetishism (also known as: mastofact, breast partialism, or mazophilia) is a type of sexual fetish which involves a sexual interest in female breasts.

Debate exists on whether the modern widespread sexual attraction to breasts among heterosexual males of western society constitutes a sexual fetish.


In clinical literature of the 19th century, the focus on breasts was considered a form of paraphillia; but in modern times this interest is considered normal except when the interest overshadows the relationship with the partner.

The clothing rituals of tight clothing and the display of cleavage have been attributed to breast fetishism in males. The phrase is also used within ethnographic and feminist contexts to describe a society with a culture devoted to breasts, usually as sexual objects.

Feminists have argued that examples of breast fetishism have been found going back to the neolithic era, with the goddess shrines of Catal Huyuk (in modern Turkey).

The archaeological excavations of the town in c. 1960 revealed that the walls of the shrine(s) were adorned with disembodied pairs of breasts that appeared to have "an existence of their own".

Elizabeth Gould Davis argues that the breasts (along with phalluses) were revered by the women of Catal Huyuk as instruments of motherhood, but it was after what she describes as a patriarchal revolution – when men had appropriated both phallus worship and "the breast fetish" for themselves – that these organs "acquired the erotic significance with which they are now endowed".

The reverence and theorizing shown to breasts also appears in the science of modern civilization. Breast fetishism is claimed to be an example of a contagious thought (or meme) spreading throughout society, and that breasts are primarily biosemiotic features that have evolved to influence human sexuality rather than serve an exclusive maternal function.

Straddle your female partner with your knees wrapped around her upper body and chest. She should be in the most comfortable position possible.

Apply lubricant to your penis and your partner's cleavage. The constant skin on skin friction of mammary intercourse can be uncomfortable for both of you if you don't lube.

Cup the breasts around your penis and pushing them together tightly without hurting your partner. Thrust back and forth with your penis. To increase the stimulation for your partner, caress her nipples. If desired, the woman may hold her own breasts together, helping to stimulate you sexually.

Adapt mammary intercourse in a variety of ways for heightened stimulation. For instance, your female partner may place her head on a pillow or lift her head gently and perform oral sex as you continue your thrusting motions. You may also hover your partner's head, facing towards her feet, and perform mammary intercourse while she stimulates your anus with her tongue and lips.

Communicate with your partner as you approach ejaculation. Some women may not enjoy the experience of receiving ejaculate on their faces. You can ejaculate between her breasts, on her face or neck, or even in her mouth if she so desires. You may also end mammary intercourse by removing your penis from her breasts and finishing on another part of her body.

Mammary intercourse describes a sex act, performed as foreplay or as non-penetrative sex, that involves the stimulation of the male penis by the female breasts. Commonly, this sex act involves the man placing his penis in the woman's cleavage and thrusting between her breasts, while the breasts are squeezed around the penis for additional stimulation.

Mammary intercourse can also be combined with fellatio. Researcher Austen Woods, in a study of the condom usage habits of New Zealand's sex workers, said that they offered safe sex alternatives to clients who refused to wear a condom.

Woods quoted a sex worker saying that mammary intercourse was one alternative used, because she claimed it felt to clients like sex without a condom when performed by a woman with large breasts.

It should be noted however that mammary intercourse is not truly safe sex, as some STDs can be transmitted by skin-to-skin contact. When mammary intercourse continues to the point of ejaculation, the semen can land on the breasts, face, or in the mouth of the woman. A slang term for the appearance of semen landing on the woman's upper chest, neck, or shoulders is a "pearl necklace".

Several slang terms refer to mammary intercourse, such as boobjob, titfuck or titty fuck in the United States, as well as tit wank or French fuck in the United Kingdom. The Japanese sex industry uses the term paizuri (from oppai, a slang word for breast).

Intercrural sex (from "inter-" and Latin "crura", legs), also known as femoral/interfemoral sex/intercourse, is a type of intercourse variously regarded as penetrative and non-penetrative sex, in which a male partner places his penis between the other partner's thighs (often with lubrication), and thrusts to create friction. It is therefore a type of Irrumatio.

The sex education and sexual experimentation of adolescents may feature intercrural sex in the interests of avoiding pregnancy or preserving virginity . In 1987 the Shere Hite report on female sexuality found that some adult women reported being able to achieve orgasm through stimulation of the clitoris by the penis, including via intercrural contact. A variation on this practice is known in Japan as sumata.

Intercrural intercourse (termed diamerizein, "to do it between the thighs") was common in the Ancient Greek system of pederasty, where anal sex was considered demeaning to the, usually younger, receiving partner.

The historian K.J. Dover wrote about this extensively in his book Greek Homosexuality (1977), from which current theories on the subject of Greek male-male sexuality are largely derived. Joan Roughgarden refers to standing face-to-face intercrural intercourse as the "gay male missionary position" of ancient Greece in a section of her recent book Evolution's Rainbow that draws heavily on Dover.

Intercrural sex is sometimes known as the "Princeton First-Year". The term may refer to a system by which upperclassmen helped new students assimilate to university life in exchange for sexual gratification. A similar system was present at Oxford University, hence the synonym "Oxford Style". Students at both Oxford and Princeton may have been imitating homosexual practices in ancient Greece, depicted by authors such as Plato and Aristotle.

Intercrural intercourse has been proposed as an important part of the sexual lives of a handful of notable historical figures known or thought to have been homosexual or bisexual. According to his biographer Richard Ellman, Oscar Wilde was introduced to intercrural sex by Robert Baldwin Ross, and it appears to have been his preferred activity, even over oral sex.

Shaka Zulu is speculated to have encouraged intercrural intercourse among his troops to "create intimacy and loyalty". Quotes attributed to the Cynic philosophers regarding Alexander the Great, made both during and after his lifetime, seem to presume intercrural intercourse between Alexander and Hephaestion.

Similarly, comments made by a bed mate about Abraham Lincoln's thighs led to speculation of intercrural intercourse between the two in C.A. Tripp's recent The Intimate World of Abraham Lincoln.

Though some modern Christians and Jews have made the argument that intercrural intercourse is not specifically condemned by Leviticus 18 or 20, it has been subject to various historical sodomy laws and religious restrictions; one of the questions a young man entering confessional during the medieval period would be asked was "Have you fornicated with another male between his thighs? By this I mean, have you ever put your manhood between the thighs of the other, and through vigorous movement ejaculated semen?"

Intercrural intercourse appears to have been common during the medieval era anyway, a contemporary document titled the "Altercatio Ganimedis et Helene" (The Debate of Helen and Ganymede) depicts Greco-Roman mythical figure Ganymede describing the "slippery thighs of a boy" as superior to the "stink and gaping looseness of the female cave".

Intercrural sex is still quite common in some communities. A 1997 report on the sexual health needs of MSM in the Calcutta suburbs found that 73% of men asked engaged in intercrural intercourse, though the frequency varied based on demographic factors: only 54% of sex workers, 50% of lower income men and 40% of Muslims reported intercrural sex; while 82% of Hindus and 88% of middle income men reported engaging in it.

A similar study from South Asia reported that intercrural sex was tied with anal sex as the second most preferred sex act of gay men, making it more popular than oral sex and frot.

Frot is a slang term (ult. from the French verb frotter, "to rub") describing a form of male/male non-penetrative sex, where two men engage in the rubbing of erect penis on erect penis — typically while fully nude and in a frontal embrace that allows simultaneous kissing, and often with a shared understanding that the frot is not merely foreplay to some other type of sex, but will instead continue until both men reach orgasm and ejaculation.


Owing to its non-penetrative character, frot has the safe sex advantage of drastically minimizing transmission of HIV and other infections without the inconvenience and expense of condoms and special lubricants.

Coined sometime in the late 1990s, the word frot (rhyming with "dot") was shortened from the term "frottage" (rhyming with "massage"), a more generic and unisex term for various types of non-penetrative genital rubbing.

Frot can be enjoyable because it mutually and simultaneously stimulates the genitals of both partners as it tends to produce pleasurable friction against the frenulum nerve bundle on the underside of each man's penile shaft, just below the urinary opening of the penis's "head".

An artificial "lube" may be applied before or during frot, and the use of such lubricant may be particularly advisable if one or both of the men is circumcised. Although it's essential to avoid oil-based lubes with latex condoms during any form of penetrative sex, virtually any non-allergenic lubricant is suitable for frot.

Subjectively, fans of frot report that the high degree of "erotic symmetry" inherent to frot can help induce a feeling of "deep sexual connection" without the need for physical penetration, and also bring about a greater sense of emotional intimacy than is suggested by terms such as "mutual masturbation" or "heavy petting."

And many frot advocates assert that this symmetry will also tend to generate a strong sense of shared masculinity and reinforce a feeling of "equal partnership" for a male/male couple.

(More controversially, some "frot radicals" have made the tendentious claim that anal sex between men must necessarily leave the receptive man feeling both emasculated and degraded in comparison to the penetrating man.)

Since frot is a non-penetrative sex act, the risk of passing a sexually transmitted infection (STI) that requires direct contact between the mucous membranes and pre-ejaculate or semen is greatly reduced.

Notably, HIV is among the diseases that require such direct contact, and is therefore very unlikely to be transmitted via frot. On the other hand, frot can potentially provide an "invasion" opportunity for a few pathogenic organisms that need only skin-to-skin contact.

In this category are the viruses causing genital herpes and genital warts, either of which can, in some cases, lead to serious health problems. At the same time, it should be understood that all of these "casually transmissible" diseases are just as likely, if not more so, to be transmitted during male/male anal intercourse as during frot.