In medieval Europe, attitudes toward homosexuality varied according to age and region. Generally, at least in the 12th century, homosexuality is considered sodomy and can be put to death. Before the early medieval period of Rome tolerated alternative sexual practices, such as masturbation in men and women and homosexuality. Despite the persecution, records of homosexual relations during the Middle Ages did exist. This persecution reached its peak during the Medieval Inquisition, when the Cathar and Waldens sects were accused of adultery and sodomy, in addition to allegations of satanism. In 1307, accusations of sodomy and homosexuality were major allegations that were leveled during the Templar Knights Court.
Video Homosexuality in medieval Europe
Theology
Although homosexuality was not considered a major breach during the early Roman Empire, homosexual encounters and homosexual behavior were considered unacceptable as Christianity developed. The Old Testament (Leviticus 18:22, 20:13, Deuteronomy 22: 5) condemns women dressed in men's clothing, men dressed in women's clothing, and men engaged in homosexual relationships. In the 11th century AD, Doctor of the Church, St. Peter Damian, wrote Liber Gomorrhianus , a long attack on homosexuality and masturbation. He portrays homosexuality as a counter-rational force that undermines morality, religion and society itself, and requires strong oppression to avoid spreading even and especially among scholars.
Hildegard of Bingen, born seven years after St. John's death. Peter Damian, reported seeing the vision and recorded it in Scivias (short for Scito vias Domini , "Knowing the Way from God"). In Book II Vision Six, he cites God as condemning same-sex relationships, including lesbianism; "a woman who takes the ways of the devil and plays the role of men in associating with other women is the most heinous in my sight, and so is he who subordinates himself to such a person in this evil deed".
In the thirteenth century, the theologian Thomas Aquinas was influential in linking the condemnation of homosexuality with the idea of ​​natural law, arguing that "special sins conflict with nature, as, for example, as opposed to the relationship between natural men and women, and so is also specifically qualified as unnatural. "This view points from the natural to the Divine, because (following Aristotle) ​​he says everyone seeks happiness; but according to Aquinas, happiness can only be achieved through the Loving Vision. Therefore, all sins are also contrary to the laws of nature. However, the laws of nature from many aspects of life can be known apart from special revelation by examining the form and purpose of those aspects. It is in this sense that Aquinas considers homosexuality unnatural, since it involves a kind of spouse other than the type of purpose of sexuality. Indeed, he regarded it as the second after bestiality as a misuse of sexuality.
Maps Homosexuality in medieval Europe
secular greek-Roman view
In the Mediterranean city states of the old world (around 40 BC to 400 BC), the norms one uses for one's personal and public life are social and behavior, rather than psychological or spiritual. The standards of human behavior are based on the fulfillment of social expectations; for example, being a good citizen and bringing honor to the family. It is considered a person's duty to continue the family line by marrying and raising children, regardless of sexual orientation.
For Roman citizens, marriage is a duty and not intended for the purpose of meeting erotic needs. Therefore, it is considered normal for a man to seek sexual satisfaction outside of marriage, even though women do not have such freedom. Presumably, the main Greco-Roman moral view of human sexuality is that sexuality is good, as long as it does not interfere with one's obligations to the state or family or involves harassment of free children or married women. Another view holds that sexuality is dangerous and should be limited. People who hold such beliefs will usually commit to celibacy or restrict their sexual activity to either marriage, or strictly for the purpose of procreation. However, such views do not preclude homosexual acts; they only aim to reduce heterosexual activity is arbitrary.
The sexual orientation in Roman society was neither a questionable question nor a judgment. How one expresses their sexuality based on and limited to class, age, and marital status rather than gender. Although there are some exceptions, the higher a person's social status, the more restrictions a person has. This includes restrictions on sexual acts and fewer sexual partners. For example, high status men can penetrate other people, men or women, without harming their social status; but for him to be penetrated by anyone could lead to a loss of status. On the other hand, the social status of a slave, or other free person who has the same class status, will not be affected by any sexual act during the sexual intercourse that does not occur with another person whose slave owner allows it, or as long as it does not happen with a man adult.
Penetration and power were highly correlated with the rights of the ruling elite in Roman society. It is acceptable for less powerful group members to succumb to penetration by stronger group members. Thus, penetration is associated with the power and authority of a man, and is not considered a homosexual or heterosexual act. Although some scholars disagree, there is evidence to suggest that lesbianism is not viewed as a problem; there is no law against it. The Romans, perhaps because they are a men-centered society, write little in their historical literature on women, especially lesbians.
Initial Christian Middle Ages
Around 400 AD, Christianity began introducing new sexual codes that focused on religious concepts of "holiness" and "purity". The risen church, which gained social and political power in the middle of the third century, has two approaches to sexuality. One of them, like their Greco-Roman predecessor, does not see or judge sexuality in terms of heterosexual or homosexual acts. Instead, he only assesses the act itself, and promotes a sex life that primarily focuses on platonic relationships. Some point to the brethren of the ancient Church as examples of same-sex marriages, but these are contradicted. For example, the Roman tradition to form legal union with other men by declaring "brother" survived during the early years of the Middle Ages. Also, although there is no formal marriage in the religious community, long-term relationships or ties are made. Also, there are many poems from that century that show a lesbian relationship. Even in areas where homosexual relationships are not acknowledged, until the end of the 12th century there is a strong tradition in Christian belief that views and values ​​homosexuality and heterosexuality with the same standards.
The main approach of Christian sexuality has the opposite view. Under this approach, sex is only meant for the purpose of procreation. Sexual activity for other purposes, including heterosexual acts, is considered sinful. Such a view is inherited from the antique aspects of antique pagan antiquity and was initially confined to abstained Christian writers deeply inspired by Hellenistic philosophy. Ultimately, this approach to sexuality is favored and disseminated throughout the Christian world because it limits most sexual activity and appeals to an already understood principle. Ultimately, this approach will become the standard of Catholic orthodoxy.
Medieval punishment
By the end of the Middle Ages, most Catholic churches and nations accepted and lived with the belief that sexual behavior, according to the Law of Nature devoted to procreation, considers purely sterile sexual acts, ie oral and anal sex, and masturbation. , sinful. But homosexual acts held special places as crimes against the Law of Nature. Most of the codes of civil law have punishments for such "unnatural acts", especially in areas heavily influenced by the teachings of the Church.
At the beginning of the Middle Ages, homosexuality was not given a special punishment; it is seen like all other sins. For example, during the eighth century, Pope Gregory III gave repentance for 160 days for acts such as lesbians and usually one year for men who commit homosexual acts. During the Inquisition itself, it is impossible for people to be raised only for homosexual behavior; usually to challenge the Church's attitude against homosexuality. Those who do not retreat will be severely punished.
Over time, the punishment for homosexual behavior becomes harder. In the thirteenth century, in areas such as France, homosexual behavior between men resulted in castration in the first offense, the cutting on the second, and the burning of the third. Lesbian behavior is punishable by special deductions for the first two violations and burning on the third as well. By the mid-14th century in many Italian cities, civil law against homosexuality was commonplace. If a person is found to have committed sodomy, the municipality has the right to confiscate the offender's property.
Art
The portrayal of homosexuality in the arts saw an increase in the late Middle Ages, beginning with the Renaissance in the twelfth century, when Latin and Greek influences were revitalized in Europe. Influenced by the romantic depictions of romantic love, this "neo-Latin" poet portrays male love in a positive light, while avoiding explicitly mentioning homosexuality, which remains a taboo topic. An example is the Marbodian poet of Rennes, who writes about male beauty and desire:
A handsome face demands a good and productive mind... this meat is so smooth, so smooth, so flawless, so good, so slick, so handsome, so soft. But the time will come... when this flesh, the childish flesh, will be worthless... do not be slow to succumb to a passionate lover "
Poetry about homosexual acts in medieval Europe is not very wide. One of the writings depicting homosexual acts is "Le Livre de Manieres". Written by Etinne de Fougeres between 1173 and 1178, his poems contrast "heterosexual sex" with "homosexual" sex, unnatural homosexual sex. However, one of his poems focuses specifically on lesbian sex acts:
"They do riding on the couple and do it with full tilt;
in the game thigh-fence they obscene share their costs.
They are not all of the same mold:
the one remains silent and the other is busy,
one plays chicken and the other chicken and each plays its role.
This poem explains how lesbian sexual activity where they do not need a penis to have sexual intercourse. De Fougeres also shows the knowledge that lesbians do not need to imitate heterosexual relations but have alternative sexual methods. This example helps us to see the light literature on the nature of homosexuals available and known to the public.
Lesbianism
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Sexuality in the Middle Ages centered on men and revolved around the idea that a man's penis is required to engage in sexual activity. The neglect of notice about lesbianism in the Middle Ages can be derived from this belief and as long as dildos or other penis-shaped objects are not used in lesbian relationships, the relationship is not considered fully sexual. Much of the discussion about homosexuality in medieval Europe revolves around male homosexuality and any discussion conducted on lesbianism is reduced to minor mention. Research conducted on lesbian and lesbian relations in the Middle Ages is not widely known and some sources that discuss lesbianism in medieval Europe are religious and intellectual sources.
Religion
Many of the writings associated with lesbianism in medieval Europe came from religious texts. The earliest texts denoting the Church's disapproval of lesbianism stem from St. Paul to the Romans. In his letters he states: "women exchange natural relationships for unnatural things, and they also release natural relationships with women and are craved for each other... and accept in themselves the supposed penalty because of their mistake. "
While Paul does not explicitly describe the lesbian relationship between women, he declares that this is an unholy choice made and that women who perform this "unnatural" act will be punished, possibly by the will of God. This is one of the earliest descriptions of lesbianism detailing how early Church leaders felt about what was described as an "unnatural" relationship. The church's mentality of lesbianism is also seen in the appearance of regret. Penitentials are the guides used by religious leaders and laypeople in addressing issues within the wider community. While the discussion of dealing with lesbianism is not mentioned in this regret, it is an overall concept that lesbian relationships are a smaller sin than male sexuality.
One such remorse that mentions the consequences for lesbian activity is Paenitentiale Theodori , which is associated with Theodore of Tarsus (Archbishop of the eighth Canterbury). There are three major guns mentioned in connection with female homosexuality: 12. If a woman practices with a woman, she will do penance for three years. 13. If he practices alone, he will do penance for the same period. 14. The redemption of a widow and a girl is the same. He who has a husband deserves a greater penalty if he commits adultery.
According to his canon, Theodore sees lesbian activity as a minor sin, because fornication is considered, rather than a more serious sexual sin such as adultery. Unmarried women and girls are judged less severe because they have a single status and have no other form of sexual release. Married women, who are willing to become sexual partners in their husbands, are judged more cruel because they seek sexual satisfaction through an "unnatural" form. Religious figures throughout the twelfth and thirteenth centuries continued to ignore the concept of lesbianism but at St. Thomas Aquinas' Summa Theologiae discusses in the subject of lust that female homosexuality belongs to one of four categories of unnatural acts..
Medicine and science
There are two medical situations associated with lesbianism in medieval Europe. After such a condition is that a woman's uterus has a buildup of her seed and due to her lack of sexual intercourse, this causes the choking of the uterus. The medicine for suffocation is for the midwife to place the hot items in the woman and bring them to orgasm. This will help him sustain the human seed. The idea of ​​a woman bringing another woman to orgasm is considered morally wrong by religious leaders and in the thirteenth century, it is urgent that marriage is the solution to this problem rather than manual stimulation. The second disease is ragadia from the uterus, where the growth of the flesh grows as a result of sexual intercourse or labor and this growth can sometimes grow outside of the vagina. This growth resembles a penis and it is considered that a woman with this will be able to have heterosexual sex with another woman because the penis is necessary for sexual intercourse. Finally, the practice of female masturbation and the idea that women with ragadiae would have sex with other women disappeared over time, further disguising lesbian activities in medieval Europe.
Secular law
The law against lesbianism in medieval Europe is not mainstreamed as a law for male homosexuality. Although not serious, lesbianism still poses a threat to the male-centered social order. It is often overlooked in secular law but there is one known exception. Written around 1260, the French legal treatise of Li Livres de jostice et de plet stipulates that if proven to be sodomy: "Women who do this must undergo mutilation (on first and second offense) and all three must be burned." This is the only known law to determine what the consequences for women are involved in lesbian sexual activity. In the thirteenth century, lesbianism was equated with sodomy and therefore brought a similar sentence. However, secular courts do not prosecute lesbian cases, especially since laws that would cause them to be brought to justice are virtually nonexistent.
Art
Single love poems exist, written by one of the Bieiris de Romans and addressed to another woman named Mary, who, according to some scholars, actually expresses the love of homosexual women. This issue is highly debated in scholarship, since nothing is known about Bieiris (Beatrice) other than the poem itself. Some scholars argue that he wrote on behalf of a man, others that he only played with the format and used the same language list that was common in everyday society at the time: poetry never mentions "kissing" Mary but only praises her character, it is not clear whether the "love" that Beatrice pronounced romantic or platonic. The reverse argument made by other scientists is the fact that Beatrice chose to use the poetic format traditionally used to express romantic love meaning she surely knows it will be conceived as expressing a romantic context.
References
Further reading
Amer, Sahar. Crossing the Border: Love Between Women in Medieval French and Arab Literature . Philadelphia: University of Pennsylvania Press, 2008.Ã,
Bailey, Derrick Sherwin. Homosexuality and Western Christian Tradition . London: Longmans, Green & amp; Co., 1955.Ã,
Boswell, John. Christianity, Social Tolerance and Homosexuality: Gay People in Western Europe from Early Christian Era to the Fourteenth Century Chicago: University of Chicago Press, 1980; 2015. ISBNÃ, 9780226345222
Boswell, John. Sex-Friendly Union in Premodern Europe . FontanaPress, 1994. ISBNÃ, 9780006863267
Burgwinkle, William E. Sodomy, Masculinity, and Law in Medieval Literature: French and English, 1050-1230. Cambridge: Cambridge University Press, 2004.
Cadden, Joan. Nothing Shame's Natural: Sodomy and Science in Late Medieval Europe . Philadelphia: University of Pennsylvania Press, 2013.Ã,
Clark, David. Between the Middle Ages of Men: Male Friendship and Desire in Early Medieval English Literature . Oxford: Oxford University Press, 2009.
Cook, Matt, with Robert Mills, Randolph Trumbach, and H. G. Cocks. British Gay History: Love and Sex Between Men Since the Middle Ages . Oxford: Greenwood, 2007. ISBNÃ, 978-1846450020
Crompton, Louis. Homosexuality and Civilization . Cambridge, MA: Harvard University Press, 2003. Ã,
Dinshaw, Carolyn. Got Medieval: Sexuality and Community, Pre and Postmodern. Durham, NC: Duke University Press, 1999.
Evans, Ruth, ed. History of the Culture of Sexuality in the Middle Ages . Oxford: Berg, 2011.
Goodich, Michael. Unknown Vice: Homosexuality in the Middle Ages Late . Santa Barbara: ABC-Clio, 1979.
HergemÃÆ'¶ller, Bernd-Ulrich. Sodom and Gomorrah: On the Everyday Reality and the Homosexual Persecution of the Middle Ages . Translated by John Philips. London: Free Association Books, 2001.
Jordan, Mark. Discovery of Sodomy in Christian Theology. Chicago: University of Chicago Press, 1997.
Karras, Ruth Mazo. Sexuality in Medieval Europe: Doing to Others . New York: Routledge, 2005.
Keizer, Elizabeth B. Courtly Desire and Medieval Homophobia: Legitimating Sexual Pleasure in "Cleanliness" and its Context . New Haven, CT: Yale University Press, 1997.
K? Osowska, Anna. Queer Love in the Middle Ages . New York: Palgrave Macmillan, 2005. Â
Mills, Robert. Seeing Sodomy in the Middle Ages. Chicago: University of Chicago Press, 2015. ISBNÃ, 9780226169125
Olsen, Glenn W. Dari Sodomites, Effeminates, Hermaphrodites, dan Androgynes: Sodomy di Zaman Peter Damian . Toronto: Pontifical Institute of Mediaeval Studies, 2011.
Puff, Helmut. Sodomy in the German and Swiss Reforms, 1400 - 1600. Chicago: University of Chicago Press, 2003. Ã,
Source of the article : Wikipedia
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