In the era before, women were accepted on the professional stage, they performed in less formal venues – squares, fairs, street corners, inn courtyards, and such – the venue of mountebanks. Typically, this was not as the primary performer, and therefore we must search more carefully for the evidence. The underlying purpose of these vaudeville-like mountebank performances, was to sell non-professional, medical treatments: folk or “quack” remedies.
Italy
Covering the region equivalent to modern Italy in southern Europe, but also used for topics within the cultural scope of the Roman Empire, if a more specific region is not indicated.
LHMP entry
Cameron acknowledges that Brooten found more evidence for love between women in Greco-Roman antiquity than scholars had previously supposed was available. However, he then lays out his agenda that her arguments depend on four Greek texts, each of which he will challenge the interpretation of. In two cases, Cameron’s objection is that the verb “gamein,” when applied to two women, does not refer to marriage at all, not even metaphorically.
This chapter is entirely male in focus. It includes both positive and negative depictions of male homoerotic relationships, and the social function of such commentary.
The classical corpus of “pastoral lament” is small (two Greek, two Latin) and the genre doesn’t really come into being until the later 15th century, at which point the genre has shifted from its classical origins. This “lament for a lost companion” in its 15th century form primarily mourns female figures, and early works lack a clear relationship of the poetic voice and its subject. The poems are not clearly personal reactions.
This article summarizes various “ways of being single” in Catholic society of one particular Tuscan community in the first half of the 19th century.
This article focuses primarily on women who chose a single/celibate life for religious reasons in the late 4th and early 5th century. In earlier Roman society, while modesty and chastity were desired virtues for the young, unmarried woman, it was for the purpose of entering marriage as a virgin, not as an end in itself. However shifts in social expectations due to Christianity created the idea of choosing singlehood as a deliberate strategy for religious purposes.
This paper explores different modes of singlehood through the lives of three elite men. There is a brief discussion of single women mentioned in the epistles of one of the three: Libanius, a 4th century professor of rhetoric in Antioch. The women in question are widowed mothers of his students, most of whom did not remarry and who experienced certain struggles as a result, as well as their status having consequences for the students in question. But there are few details and Libanius’s concern is primarily for how their status affected their sons.
This article uses early Christian funerary inscriptions in the city of Rome as a data source for life-long singleness, allowing for a quantitative and statistical analysis. The corpus of relevant inscriptions includes over 40,000 items though many are fragmentary. As the vast majority of inscriptions from this period are funerary in nature, and due to the typical content of such inscriptions, we have perhaps 20,000 epitaphs that include not only the name, but also age at death, length of marriage (if any), and references to familial relationships.
This article looks at the associations in Roman society between singleness in women and sex work, whether directly or as a procuress (lena). Although focused on women, this chapter has no particular relevance to the Project.
Pages
