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The Sacred Secret Language of the Sexes: Female by David Teal
This process is experimental and the keywords may be updated as the learning algorithm improves. This is a preview of subscription content, log in to check access. Google Scholar. Janet M. Burke and Margaret C. CrossRef Google Scholar.
II. The Signs of the Female: Weaving
However, as Margaret Jacob points out, most French historians do not realize that vast, unexamined archives were returned to Paris in from Moscow. Among them were over large boxes of Masonic manuscripts stolen by the Nazis from the Grand Orient on rue Cadet in June For instance, some of the recently found documents prove that there had been a lodge for women in Bordeaux as early as Margaret C. Snoek Leiden: Brill, Mulvey-Roberts investigates certain gender-related issues of Masonic language but her usage of sources is sometimes confined to twentieth-century ritual exposures and eighteenth-century bawdy lodge drinking songs, some of which were written by Georgian anti-Masons.
Hitchcock, M. Jameson, F.
Kohler and R. Kraemer for their helpful comments. Henderson, The maculate muse; obscene language in Attic comedy, New Haven and London, , for a discussion of the significance of these terms in Greek and Latin. Ancient woman ideally should not speak, or even be spoken of, as we are told in Pericles' funeral oration. Demeter and Dionysos were both the patrons of festivals characterized by socially sanctioned impropriety. That the god of wine and his company of satyrs were at home in such a context is not surprising.
But how did the pure and reverend goddesses Demeter and Kore get into this ritual setting?
I. The Speech of the Muses
The Homeric Hymn to Demeter, which canonized one version of her myth 4 at an early date, presents Demeter as the embodiment of matronly conservatism, the Mater Dolorosa of Eleusis. The scene in which Demeter is roused from her sorrow by Iambe, "who with many jokes caused the holy lady to smile and laugh", 5 strikes the modern reader as psychologically opaque, especially if we consider the version of this incident in which the old woman Baubo pulls her dress up in order to divert the goddess with the amusing sight of her aidoia.
Still unexplained is why Demeter festivals were thought to be appropriate occasions for speech or action ordinarily viewed as shameful or vulgar. Epigraphical and literary testimonia indicate that women in many ancient communities frequently gathered together to supplement the public festivals of 3 Thuc.
Richardson, The Homeric hymn to Demeter, Oxford, , On this occasion the women were said to have shouted "shameful and irreverent things to each other," while "holding up indecent male and female body parts". In Mykonos an initiation was held in honor of Demeter, open only to women. The element of mockery and vulgar abuse was also present. The march of the initiates from Athens to Eleusis was interrupted by ritual abuse and mockery at the Kephisos river bridge; the 18 language of the occasion is compared to the Thesmophoria. After the procession arrived at Eleusis, the women initiates occupied the sanctuary alone overnight, as they did at the Haloa and the Stenia.
What they did is not recorded. The employment of sexual language or behavior has been explained as having a magical function in fertility rituals. Analogies are made with modern primitive societies where shocking, humorous or vulgar language and behavior are employed to ritually wake up or arouse the deity of fertility so that agriculture will flourish or be reborn.
Farnell's phrase, "a crowd of vulgar revellers" seems to be quite a reasonable description of Aristophanes' audience! Even while it may have been recognized that the ancient Athenians permitted themselves to enjoy the sexual 18 Ar.
Ion ; Ar. Farnell, The cults of the Greek states, Oxford, , 3. Since such behavior was as immodest for the wives of 19th century Oxford Dons as it was for fifth century Athenian citizen-wives, it follows that these ladies could only have participated reluctantly in performing the ritual. Thus Farnell unconsciously assimilated ancient women to late Victorian categories of class and gender.
These patriarchal and ethnocentric notions have been repeated even in more recent studies. Somehow the deity of fertility is made to laugh and thus brought out of anger or sorrow to cause agricultural rebirth, the god having neglected his duties while mourning or sulking.
Implicit in the myth is the magical idea that words have power, and that sexual words have power to cause fertility. It has been suggested that sexual language and the display of sexual symbols have apotropaic functions, repelling evil spirits and bad luck in general. If indeed the ancient Greeks generally regarded the female aidoia - represented in myth by the Gorgon head of Medusa 24 - with horror and fascination, then we can see how its symbolic representation was believed to 22 M. Detienne, Les jardins d'Adonis, Paris,, ; E. Simon, Festivals of Attica: an archaeological commentary, Madison, Wis.