By R. Zeikowitz
Zeikowitz explores either declaring and denigrating discourses of male same-sex hope 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 realization to culturally normative 'queer' wish. Zeikowitz articulates attainable homoeroticized spectatorial interactions among male readers and imagined or genuine version knights, dramatized money owed of same-sex unions, and collectively stimulating - or competing - forces of homosocial and heterosexual wish in chivalric texts, resembling 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, risky attachments in chronicle narratives of the reigns of Edward II and Richard II.
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Extra resources for Homoeroticism and Chivalry: Discourses of Male Same-sex Desire in the 14th Century
Example 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.
21 And most relevant for understanding the intimacy inherent to chivalric bonds is Cicero's observation in De c1ficiis that "in quibus enim eadem studia sunt, eaedem voluntates, in iis fit ut aeque quisque altero delectetur ac se ipso" [when two people have the same ideals and the same tastes, it is a natural consequence that each loves the other as himself]. 22 In both Aristode's and Cicero's view the unions are permanent and informed by intense affection. " 23 Irwin points out that Aristode is not implying that friends need to live in the same house, but rather share the same activities and thus spend much of their time together.
60 As a further attestation to the bond between the friends, Amys, without hesitation, slays his children according to the directions he receives in a dream and anoints Amylion with their blood. 61 Although the text does not offer explicit details of the scene, the two friends are alone as Amys bathes Amylion's naked body in blood and then dresses him. The scene is eroticized in that Amys is not performing this act as a professional physician but rather as someone who evidendy loves his "patient" more than his 0wr1 children.