Greek and Roman Sexualities: A Sourcebook (Bloomsbury Sources in Ancient History)
Format: PDF / Kindle (mobi) / ePub
Since the publication of Foucault's History of Sexuality the volume of Classical scholarship on gender, sexuality and the body has steadily increased in tandem with the expansion of these topics in other areas of the Humanities. This volume will provide readers with a substantial selection of primary sources documenting sexualities, sexual behaviors, and perceptions of sex, sexuality, gender, and the body among people in the ancient Greco-Roman world. The coverage will begin with Homer in the eighth century BCE and will focus most heavily on Classical Greece and Rome from the Republic to the early Empire, though sources reflecting societal changes in later antiquity and a selection of Jewish and Christian readings will also be included. Authors will include Hippocrates, Plato, Aristotle, Galen, Ovid and Plutarch, with each chapter including one or two substantial 'focal' readings. The materials will include poetry, history, oratory, medical and philosophical writings, letters, and inscriptions, both public and private.
is being held unwillingly as Calypso’s lover on her remote island. As he spoke, divine Calypso winced. Addressing him, she spoke with winged words: ‘You gods stop at nothing, and overly jealous Sexuality and the Gods 31 You resent that goddesses sleep with men Openly, if one makes a man her bedmate. When rosy-fingered Dawn captured Orion,12 You easy-living gods harboured a grudge, Till gold-throned holy Artemis in Ortygia Stalked and slew him with her gentle arrows. So lovely-haired
(10.15; Martial Epigrams 1.34.10) Another Greek term that can be used to refer to the different roles of partners in sex is the verb charizesthai, which has the basic meaning of ‘grant a favour for’ or ‘gratify’. Xenophon’s character Ischomachus uses this verb to indicate his own dominant status in relation to his wife and female slaves: And whenever her looks are compared with those of a female servant, she will be cleaner and better dressed, and altogether more stimulating, especially since
there is no obstacle that a wicked will cannot overcome with force. While Pederasty and Male Homoerotic Relations 127 he was saying, ‘I’ll wake my father’, I crept up to him and forcibly took my delight while he weakly resisted. My villainous act did not displease him, and after he had complained for a while that I had deceived him and caused him to be laughed at by his fellow students, to whom he had bragged of my wealth, he said ‘I won’t be like you. If you want, do it again.’ I was
physical and social roles of ‘man’ and ‘woman’. In the virtually encyclopedic repertoire of sexual jokes used by Aristophanes, the fact that sex between two women goes unmentioned suggests that it was too sensitive a topic for the public scurrility of the comic stage. Aristophanes uses the verb lesbiazein to refer to fellatio, for the inhabitants of Lesbos were stereotypically associated with this act.176 Hence, it is unclear whether a poem of Anacreon (5.3) about the narrator’s rejection by a
the women of Crete. Equal in age and looks, the pair received Childhood’s lessons from the selfsame teachers. In this way, young love touched both their hearts And wounded both, yet how different their hopes! Ianthe awaits the wedding torch and the pledge Of union, believing her affianced spouse is a man. Iphis loves where she has no hope of fulfillment, But this only spurs her desire; girl burns for girl! Near tears, she asks ‘Where will it end for me, Gripped by a strange new love, unknown to