Stephen Hodkinson and Antony Spawforth
In the modern use, “bisexuality” refers to sexual object choice, whereas “androgyny” refers to sexual identity. In ancient Greece and Rome, however, these terms sometimes refer to human beings born with characteristics of both sexes, and more frequently to an adult male who plays the role of a woman, or to a woman who has the appearance of a man, both physically and morally. In mythology, having both sexes simultaneously or successively characterises, on the one hand, the first human beings, animals, or even plants from which arose male and female, and on the other, mediators between human beings and gods, the living and the dead, men and women, past and future, and human generations. Thus androgyny and bisexuality were used as a tools to cope with one’s biological, social, and even fictitious environment.
Gilbert Highet and Antony Spawforth
M. B. Trapp
Artemon (5), of Magnesia (date uncertain), author of a Famous Exploits of Women, from which *Sopater (2) made excerpts.
Gordon Willis Williams and Mark Golden
Gordon Willis Williams and Antony Spawforth
In the republic consisted of reciprocal sponsiones, and breach-of-promise actions (in the form of actions for damages) existed. The movement of classical Roman law was in the direction of removing constraint, and the term sponsalia came near to an informal agreement to marry, voidable at will (except that the intending husband was required to return such dowry as had been given to him and the intending bride was expected to return the much more usual gift from her intending husband, the donatio ante nuptias, for gifts after marriage were excluded). The betrothal was solemnized with a kiss and the intending husband put an iron *ring (anulus pronubus) on the third finger of his partner's left hand; it was the occasion for a party (also called sponsalia).
The history of the body is a discipline which emerged in the 1980s; it questions the extent to which the body is “natural,” and asks whether all societies have experienced the body in the same way. Recent developments include approaching the body by studying its parts––examining changing understandings and representations of one specific body part across time––or looking at the experience of the body by its “users.” The combined classical and Christian heritage of western civilization has assigned the body a subordinate place in its value systems, but dichotomies such as mind/body and soul/body are by no means universal. The subject is associated in particular with the work of Michel Foucault, although his studies of the classical world have been criticized for relying unduly on élite philosophical texts, neglecting Rome, and ignoring female sexuality. In a widely challenged book, Thomas Laqueur presented the period before the 18th century as dominated by the “one-sex body,” in which the female and male genitalia were seen as the same organs, but positioned either inside or outside.