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For the shepherds, life was celibate apart from temporary unions; only occasionally they might have a woman, sometimes regarded as a whore, either in the pastures or the town. But in the village of Montaillou itself, relations between couples were naturally complex, including every possible variety of marriage and concubinage. There were grand passions, ordinary marriages with or without love, and liaisons both temporary and habitual, venal and affectionate.

It was only in the town that boys of good family, who had left the country to attend 'the schools', might get mixed up in the few homosexual networks that then existed. These were urban rather than rural, clerical rather than lay. In this connection, Jacques Fournier's Register expands into a real psychological biography. The example comes not from Montaillou itself but from the diocesan town of Pamiers.

Arnaud de Verniolles of Pamiers, a sub-deacon and outlawed Franciscan, was initiated in childhood into 'homophilia' by a fellow-student and future priest (iii.39, 49). I was then between ten and twelve years old. It was about twenty years ago. My father had sent me to learn grammar with Master Pons de Massabucu, a schoolteacher who later became a Dominican friar. I shared a bedroom with Master Pons and his other pupils, Pierre de I' Isle (of Montaigu), Bernard Balessa (of Pamiers), and Arnaud Auriol, the son of Pierre Auriol, the knight. Arnaud was from La Bastide-Serou ; he had already started to shave, and now he is a priest. My brother Bernard de Vermiolles was also there, and other pupils whose names I have forgotten. In the bedroom shared by master and pupils, I slept for a good six weeks in the same bed as Arnaud Auriol . . • . On the fourth or fifth night we spent together, when Arnaud thought that I was fast asleep, he began to embrace me and put himself between my thighs . . . and to move about there as if I was a woman. And he went on sinning thus every night. I was still no more than a child, and I did not like it. But I was so ashamed I did not dare tell anyone of this sin.

Later, Master Pons de Massabucu's school moved and Arnaud de Vemiolles had other sleeping companions, including his teacher. To save bedding, Master Pons slept with two of his pupils. No one now made any attempt on young Vemiolles's virtue. But the harm was done. A latent tendency was awakened, and Arnaud de Vemiolles was doomed to become a homosexual.

This tendency was finally confirmed in the city of Toulouse, where Arnaud de Vemiolles continued his studies for a while. The confirmation was due to a series of accidents which Arnaud probably tended to exaggerate and misinterpret (iii.3x ) : At the time when they were burning the lepers, I was living in Toulouse ; one day I 'did it' with a prostitute. And after I had perpetrated this sin my face began to swell. I was terrified and thought I had caught leprosy ; I thereupon swore that in future I would never sleep with a woman again ,· in order to keep this oath, I began to abuse little boys.

The work was part of the historical anthropology of the Annales school.

It has been described as a landmark in the genre of history from below

Reviewers such as Cynthia Hay have written about the challenges of using oral

Αter these two traumatic experiences Arnaud turned away from women. He was an active, though not yet notorious, pederast, and experienced considerable success. His conquests included adolescents of between sixteen and eighteen ; for example (iii.49), Guillaume Ros, son of Pierre Ros of Ribouisse in what is now the department of Aude, and Guillaume Bernard of Gaudies in the present department of Ariege. Both Guillaume Ros and Guillaume Bernard came from the country but were living in the city. Sometimes Arnaud would unceremoniously 'lay' his young men on a dungheap. On other occasions, more elaborate, he would take them to a little cabin in the country, among the vineyards. According to Guillaume Ros (iii. 1 9) : Arnaud threatened me with a knife, twisted my arm, dragged me by force despite my struggles, threw me doTIJn, and made love to me, kissing me and ejecting his sperm between my legs. But Arnaud himself denied that there had been any violence on this occasion.

He said (iii.43): Both parties were consenting. Arnaud naturally performed his acts of sodomy in various positions : as if with a woman, or from behind, and so on (iii.3 1). Sometimes, before proceeding to the main point, the lovers would dress in tunics and wrestle and dance. Sometimes they undressed altogether. Afterwards Arnaud and his friend of the moment would swear on the four Gospels, or on a calendar (iii.4o ), or on the refectory Bible of a monastery, never to reveal to anybody what had passed between them. Arnaud used to give his young men little presents - a knife, for example. All this served to fill his leisure time, especially in the holidays. Among the young men concerned, and the monks and mendicant friars who made up Arnaud's social circle, these activities were accompanied by marked masturbatory tendencies (iii.43 and passim). According to him, Arnaud did not realize how criminal the act of sodomy was in the eyes of the Church of Rome (iii.42, 49). I told Guillaume Ros, in perfectly good faith, that the sin of sodomy and those of fornication and deliberate masturbation were, in point ofgravity,just the same. I even thought, in the simplicity of my heart, that sodomy and ordinary fornication were indeed mortal sins, but much less serious than the deflowering of virgins, adultery or incest. The social groups among whom sodomy was practised, according to the Pamiers record, made up a fairly distinguished circle which though urban had some connections with the country. One individual lived entirely in the country.

Σενέκας έγραψε: 14 Ιούλ 2020, 20:26

de Massabucu

So Arnaud's evidence presents homosexuality not as an expression ofreal feeling but as a cure for lust. After between a week and a fortnight of chastity, Arnaud claimed he could not help throwing himself into some man's arms; except, of course, in the unusual case when a woman was available. To the boys he was courting Arnaud de Verniolles described love between men as an amusement, a kind of game, or even a form of instruction : "I will show you what the canon used to do" (meaning the canon that liked to have his feet massaged).

Yochanan έγραψε: 14 Ιούλ 2020, 20:45 https://en.wikipedia.org/wiki/Montaillou_%28book%29

The work was part of the historical anthropology of the Annales school.

Ah,huh,....yup.

It has been described as a landmark in the genre of history from below

erm...

Reviewers such as Cynthia Hay have written about the challenges of using oral

dafuq??

Gherschaagk έγραψε: 14 Ιούλ 2020, 21:11 Πρέπει να το διαβάσω αυτό.

Σενέκας έγραψε: 14 Ιούλ 2020, 21:26 Εν τω μεταξύ, τον συγκεκριμένο λέει ότι τον τσάκωσε η ιερά εξέταση αρχικά, όχι γιατί το pedo ring, αλλά γιατί ενώ ήταν απλός διάκος, παρίστανε τον χειροτονημένο και έκανε εξομολογήσεις, κοινωνούσε κόσμου κλπ. Την ομοφυλοφιλία την τσάκωσε ο έμπειρος ιεροεξεταστής στη συνέχεια, και τον έβαλε να ομολογήσει πως μυήθηκε στο κλαμπ, καθώς και τις λεπτομέρειες απο πάνω για τα μετέπειτα sexacapades του

Yochanan έγραψε: 14 Ιούλ 2020, 21:31

Σενέκας έγραψε: 14 Ιούλ 2020, 21:26 Εν τω μεταξύ, τον συγκεκριμένο λέει ότι τον τσάκωσε η ιερά εξέταση αρχικά, όχι γιατί το pedo ring, αλλά γιατί ενώ ήταν απλός διάκος, παρίστανε τον χειροτονημένο και έκανε εξομολογήσεις, κοινωνούσε κόσμου κλπ. Την ομοφυλοφιλία την τσάκωσε ο έμπειρος ιεροεξεταστής στη συνέχεια, και τον έβαλε να ομολογήσει πως μυήθηκε στο κλαμπ, καθώς και τις λεπτομέρειες απο πάνω για τα μετέπειτα sexacapades του

Και κυρίως, κύριως λεω, τον εβαλε να του εξηγησει τι απέγινε η δική του πρόσκληση! Υποθέτω απο την καταληξη των Καθαρων οτι δεν είχε καποια καλυτερη δικαιολογια απο το "την έφαγε ο σκύλος του ταχυδρόμου".