This article examines several passages in Spencer’s Faerie Queene that suggest female homoerotic encounters, either in the context of homosocial affection or primed by gender disguise. Amoret, our damsel in distress, finds herself in the allegorical “Cave of Lust” and encounters another woman bewailing her similar fate there. “Lust” should not be taken as benign pleasure here, but more aligned with sexual assault. The two women exchange stories and bond over their harrowing escapes from lustful pursuit.
Both historic treatises on friendship and academic studies of the concept have primarily focused on male friendships -- the historic treatises because they were written by men in the context of patriarchal societies, and the academic studies, because they largely focus on those treatises and their context. Male-oriented concepts of friendship typically focused on a bond between two men of relatively equal status and standing that represented a sense of “complete identity of feeling about all things” (Cicero) and that often was given formal standing within social and political structures.
The legend of the virgin martyr Katherine of Alexandria became immensely popular in the 14-15th century. It presents the fairly standard story of the Christian daughter of a pagan ruler who resists marriage and supports the Christian community despite increasingly violent threats and punishments. With her increased popularity in the later middle ages, there is a shift from the tone of the earlier texts as “passio” (focused on suffering and martyrdom) to a more detailed “life story” (focusing on the details and context of the subject’s life).
This book is a study of inheritance patterns for women as their parent's daughters (as opposed to inheriting from more distant relations or unrelated persons), based on a collection of London wills dating to 1300-1500. Within this historic context (i.e., 14-15th century London), 15% of women never married.
This article is taken from a more extensive study and edition of Caxton's 15th century English translation of the Vitas Patrum (biographies of early saints) that Lowerre was working on. This paper looks specifically at four "transvestite" saints and one other female saint with similar themes. The author's conclusions are that rather than representing a proto-feminist sentiment, the biographies of the cross-dressing saints reflect an acceptance of the misogyny of the times.
As can be expected from the reference to priests in the title of this article, it focuses mostly on relations between men. But there is some information on women within the more general context of “sodomy” involving clerical personnel.
This is an overview of treatments of human sexuality as indicated in the title. Only a very small amount of material pertains to same-sex sexuality, so this summary will be brief. The subject matter is medical, astrological, and philosophical treatises of the 12-15th centuries, either written in or translated into Latin.
[Note: I’ll be including additional data and discussion of some of the vocabulary discussed in this article for my readers. The original article was written for an audience that is assumed to have a familiarity--perhaps even fluency--in the Welsh language. I think it’s not entirely self-serving to think that my PhD in Welsh historical linguistics might be excuse enough to think I can bridge that gap for my readers.
This article takes a focused look at all the women (and there were only 13 of them) recorded in London legal records for cross-dressing as men in the century after 1450. While this data set is too small to draw strong conclusions, the variation among the cases challenges our understanding of the purposes and motivations for female cross-dressing. The article provides a longer chronology of cross-dressing in London before 1603 from sources that include letters and courts overseen by the city, the Bishop’s commisssary, and the chancery.