By Todd Penner
This number of essays makes a speciality of concerns relating to gender on the intersection of spiritual discourses in antiquity. subsequently, an array of traditions is analyzed with the purpose of extra totally situating the building and illustration of gender in early Christian, Jewish and Greco-Roman argumentation. Taken as an entire, those essays give a contribution to the aim of showing the wide selection of techniques which are to be had for studying the interconnection of gender, rhetoric, strength, and beliefs, in particular as they relate to identification formation within the old global through the early centuries of the universal period. the focal point on old conceptions of gender makes this assortment relatively worthy not just for biblical students, but in addition for classicists and researchers operating within the box of gender stories, besides as for these drawn to exploring related concerns in different spiritual traditions or in Western non secular traditions of alternative time classes.
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Additional resources for Mapping Gender in Ancient Religious Discourses (Biblical Interpretation Series)
78 Romans responded by denouncing Greek culture as “womanly”— debauched and eﬀeminating—and by identifying Roman decadence and gender-deviance as enervating Greek imports. Not only did they align the cults of Hermaphroditus and Cybele/Magna Mater with eﬀete androgyny, they stereotyped Greeks themselves as “long-haired smooth-chinned gown trailers” (Varro, Sat. 311). They also identiﬁed Greece as the Arcadian source of luxury. , Graeca mitella). Romans also used Greek words, often without identifying them as such, to censure unacceptable Roman sexual practices ( paedico from pais [“boy”]; pathicus and cinaedus from kinaidos; tribas from the verb tribein [“to rub”]).
E. writer who epitomizes the prodigies listed by Livy. 45 24 diana m. ”49 In the case of Polycritos’s child, these were the Aetolian seed of Polycritos and the Locrian seed of the child’s mother. Thus, the presence of androgynes in Rome signaled to Romans that “foreign invaders” were in their land, sowing impure seed among their people. Further, as the monstrous embodiment of ethnic miscegenation, the presence of a foreign androgyne on native soil made it a public prodigy (teras/prodigium publicum) that portended ruin (war between the peoples whose ethnic identities were intermingled “unnaturally” in the teras) unless interpretation of their appearance, erasure and atonement took place.
117–42; cf. 58 Horace (Ep. 208–9) and Persius (Sat. 186) concurred: the eﬀeminating cult of Cybele/Magna Mater was a superstitio. The ideology of androgyny as an eﬀeminating Greek monstrosity—indeed, as a Roman superstitio—was thus alive and well in imperial Rome. ) reveals the imperial fear at its heart— the enervation of the empire by Greek eﬀeminacy. As the title of his opus indicates, the Metamorphoses recount the transformation of humans to other forms, both human and non-human. 59 As Brisson summarizes, some of these androgynes represent both body-forms simultaneously (Hermaphroditus), while others embody sequential androgyny (Sithon, Iphis, Mestra, Cainis) or live in ﬂux between male and female forms (Tiresias),60 all of which represent ancient types of androgyny.