By R. Zeikowitz
Zeikowitz explores either declaring and denigrating discourses of male same-sex wish in varied fourteenth-century chivalric texts and describes the sociopolitical forces motivating these discourses. He makes an attempt to dethrone conventional heteronormative perspectives by way of drawing awareness to culturally normative 'queer' hope. Zeikowitz articulates attainable homoeroticized spectatorial interactions among male readers and imagined or genuine version knights, dramatized bills of same-sex unions, and collectively stimulating - or competing - forces of homosocial and heterosexual wish in chivalric texts, equivalent to Charny's e-book of Chivalry , Sir Gawain and the fairway Knight , and Troilus and Criseyde . He additionally examines how intimate male bonds are rendered sodomitically-inflected, harmful attachments in chronicle narratives of the reigns of Edward II and Richard II.
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Additional info for Homoeroticism and Chivalry: Discourses of Male Same-sex Desire in the 14th Century
Sample text
This is aptly expressed by Aelred: "Nisi igitur et tu hunc ipsum in alium transferas affectum, gratis arnicum diligens ... uera sapiat arnicitia non poteris. Tunc enim erit ipse quem diligis tarnquam alter tu, si tuam tui in ipsum transfuderis caritatem" [Unless, therefore, you transfer (t)his same affection to the other, loving him gratuitously. you cannot savor what true friendship is. For then truly he whom you love will be another self, if you have transformed your love of self to him] _41 For Aelred ideal spiritual friendship is achieved when the souls of each friend join together in a permanent union.
Tunc enim erit ipse quem diligis tarnquam alter tu, si tuam tui in ipsum transfuderis caritatem" [Unless, therefore, you transfer (t)his same affection to the other, loving him gratuitously. you cannot savor what true friendship is. For then truly he whom you love will be another self, if you have transformed your love of self to him] _41 For Aelred ideal spiritual friendship is achieved when the souls of each friend join together in a permanent union. He quotes Ambrose: "amicus tui consors sit animi, cuius spiritui tuum coniungas et applices, et ita misceas ut unum fieri uelis ex duobus" [your friend is the companion of your soul, to whose spirit you join and attach yours, and so associate yourself that you wish to become one instead oftwo].
In addition, although the text does not elaborate on the living arrangement of the two friends, it appears that for a while at least they spend much of their time together, an arrangement that both Aristode and Cicero recommend. Granted, the treatises on friendship do not suggest that friends share one bed, and they do not endorse sexual relations between men; however, the intimacy generated by friends remaining in one another's physical presence, which Aristode and Cicero clearly endorse, can certainly be realized in such a sleeping arrangement.