By Elizabeth James
The gathered papers during this quantity current a special advent either to the historical past of girls, of fellows and eunuchs, or the 3rd intercourse, in Byzantium and to many of the theoretical and methodological techniques wherein the subject could be tested. The individuals use facts from either texts and pictures to provide a wide-ranging photo of where of girls and Byzantine society and the perceptions of girls held by way of that society.Women, males and Eunuchs deals a different and necessary exploration of the difficulty of gender in Byzantium, in an effort to fascinate an individual drawn to historical and medieval heritage and gender experiences.
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Extra info for Women, Men and Eunuchs: Gender in Byzantium
Thus just as any degree of emotional naturalism in Byzantine texts is hedged in by literary artfulness or political constraint, so the Byzantine psyche, I would argue, was subjected to heavy restrictions laid upon it by language use, and especially by the near-total reservation of 'human' erotic language for the religious sphere. In what follows I would like to explore the process whereby the latter transference came about during the early Byzantine period. Among the most influential works in the formation of patristic and Byzantine spirituality were Origen's commentary and homilies on the Song of Songs, written in the 240s.
4 Iconoclasm is therefore distinctively a period involved in the determination of heresy; and this means that our surviving materials must be totally imbued with the characteristics of such a period. Similarly, social patterns during iconoclasm are likely to match other historical periods of confrontational heresy. At the least we can expect iconoclasm to have promoted violent and chronic episodes of personal abuse and communal persecution, even if the name we give to the period may exaggerate the amount of actual destruction and play down the religious controversy over the legitimacy of Christian images.
Or in her remarkable erotic writings, those alert to texts and their problems will not find the ambiguity so very surprising. The problem of female subjectivity remains. Ana'is Nin's agenda is described by her earlier editor as consisting of 'self, femininity, neurosis, freedom, relationships, the confluence of art and life', an agenda for an early twentieth-century woman of a certain type and background, and one trapped within her own contradictory impulses towards 'love' and creativity. Byzantine women must also have had their agendas.
Women, Men and Eunuchs: Gender in Byzantium by Elizabeth James