This tag is used for any occasion where two female (or assigned-female) persons entered into marriage, whether or not both were aware of the other’s identity.
Grandjean & Françoise Lambert allerent à Chamberry; & le 24 Juin 1761, après trois publications de bans, sans avoir découvert aucun empêchement légitime, ainsi que l'atteste le Curé de la paroisse, ils furent mariés avec les formalités ordinaires.
Grandjean & Françoise Lambert went to Chamberry; & on June 24, 1761, after three publications of bans, without having discovered any legitimate impediment, as the parish priest attests, they were married with the ordinary formalities.
Memoire POUR ANNE GRAND JEAN, connu sous le nom de JEAN BAPTISTE GRAND JEAN, Accusé & Appellant.
CONTRE M. le Procureur-Général, Accusateur & Intimé.
{HRJ: We begin with the title page. Although no author is listed here, some catalog entries list the author as the M. Vermeil whose name appears at the end of the text and I have followed that practice.}
Mémoire pour Anne Grandjean, connu sous le nom de Jean-Baptiste Grandjean, Accusé & Appellant.
Contre Monsieur le Procureur Général, Accusateur & Intimé.
Question
Un HERMAPHRODITE qui a épousé une fille, peut-il être repute profanateur du Sacrement de marriage, quand la nature qui le tromoit, l’appelloit à l’état de mari?
Introduction
Ovid also composed one of the longest texts dealing with love between women from the Roman period—the story of Iphis, also from the Metamorphoses. In brief, a poor man of Crete tells his wife they can’t afford to raise their expected child if it’s a girl. So a girl child would be killed. The child being a girl, at the recommendation of the goddess Isis, the mother conceals its biological sex and raises it as a boy. The name Iphis is given and noted as being a name that might be borne by either gender.
The introduction to this article identifies the turn of the 20th century as “a crucible of change in gender and sexual relations in the United States” and stakes a claim that the period from 1880-1920 was when the “Modern lesbian” emerged. [Note: One hears this claim about a variety of different points in the 19th and 20th centuries. So I’d withhold judgment about the accuracy of the claim.] This study focuses on the lesbian as a “desiring subject” -- a woman who considers her desire for other women to be a fundamental part of her identity.
Chapter 7: The History of Same-Sex Unions in Medieval Europe
The history of actual performance of same-sex unions is harder to trace than the textual history of the liturgies and the visual history of depictions of same-sex couples. Question: to what extent are same-sex union ceremonies a carryover of pagan unions (e.g., Roman fraternal adoption) versus a new (and perhaps specifically Christian?) concept?
Chapter 5: The Development of Nuptial Offices
Before 1000, priestly blessing of a marriage was an optional favor. Its absence (or refusal) didn’t make the marriage invalid. There was no standard form for this blessing. It was only considered an expected part of the ceremony for the clergy (priests could marry until the 11th century). Often the blessing was only for the bride, not for the couple as a unit.
Chapter 4: Views of the New Religion
The rise of Christianity in Europe was not the driver of changes in sexual and romantic relations that we often imagine it was. The most significant changes--such as the predominance of monogamy and the expectation of sexual fidelity between married partners--either were already i process or were not closely tied to core Christian teachings.
Chapter 2: Heterosexual Matrimony in the Greco-Roman World
This chapter explains the structures and functions of various male-female relationships, as a prelude to expanding the focus more generally. There were different types of relationships for sexual fulfillment, property contracts, and production of children.
