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- Œwietlisty Kamień 03 Paneb Ognik Jacq Christian(1)
- Swietlisty Kamien 03 Paneb Og Jacq Christian
- Swietlisty Kamien 03 Paneb Og Jacq Christian(1)
- Jacq Christian Œwietlisty Kamień 01 Nefer Milczek
- Jacq Christian Œwietlisty Kamień 03 Paneb Ognik
- Âśw. Jan Od Krzyża Dzieła
- Card Orson Scott Szkatulka (SCAN dal 1056)
- Szczypka Jozef Kalendarz Polski
- Van Vogh A. E Wojna z Rullami (SCAN dal 1053)
- Niven Larry Dzieci Beowulfa
- zanotowane.pl
- doc.pisz.pl
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.Megilla has more than one sexual partner, inviting Leaina intoher marriage with Demonassa.She is obviously wealthy, suggested notonly by her ability to host a symposium with hired entertainment butalso by the fact that she can overcome Leaina s reluctance with jewelryand fine clothes.Megilla s masculine-looking features, and the detail that her headhas been shaved like that of an athlete, combine to provide an image ofa physically fit figure, an image perhaps intended to elicit the Spartanpractice of incorporating exercise in the education of women.Theimage of the buff Spartan woman is also evoked by Aristophanes in Ly-sistrata, when the heroine marvels at Lampito s well-conditioned phy-sique (78 84).Megilla s shaved head recalls the Spartan marriage rit-ual, as recorded by Plutarch (Life of Lycurgus 15.5) in which the bride shair was cut very short and she was dressed in men s clothing and then 282 kate gilhulylaid in the dark on a bed waiting to be captured by her husband.18Plutarch also notes that the practice of female pederasty was not un-usual in Spartan culture: So distinguished are erotics among them thateven noble women love maidens (18.4).There is one way in which the dialogue conforms to normativeAthenian sexuality.It is relentlessly focused on phallic sexuality:Leaina cannot imagine sex without a phallus, and Megilla indeed ad-mits that she has a substitute penis.According to Halperin, Greek sex-ual discourse is phallic, because (1) sexual contacts are polarizedaround phallic action i.e., they are defined by who has the phallusand what is done with it; (2) sexual pleasures other than phallic plea-sures do not count in categorizing sexual contacts; (3) in order for a con-tact to qualify as sexual, one and no more than one of the two part-ners is required to have a phallus.[I]n the case of sex betweenwomen, one partner the tribad is assumed to possess a phallusequivalent [an overdeveloped clitoris] and to penetrate the other (1990a, 166 n.83).The substitute that Megilla has could be an overdevel-oped clitoris (see Halperin 1993, 429 n.29), or maybe even an olisbos, al-though these implements are associated with masturbation rather thanintercourse (see Henderson 1991, 115 n.40 and 133).It is significant thatMegilla s substitute is articulated only by hints and oblique reference.Its exact form is never named.This reticence to define the substitutepenis deprives it of concrete form and forces us to interpret it on thesymbolic level.It is, to borrow the formulation of Judith Butler, a les-bian phallus (1993, 57 92).Although Lucian does not make explicit the cultural significationof a woman s possession of the phallus, one of his contemporaries doesaddress the symbolism of body parts, and their transference.Arte-midorus provides an explication of the penis as symbol, which I quotehere at length:The penis corresponds to one s parents, on the one hand, because it has a rela-tionship with the seed.It resembles children, on the other hand, in that it isitself the cause of children.It signifies a wife or a mistress, since it is made forsexual intercourse.It indicates brothers and all blood relatives, since the inter-relation of the entire house depends upon the penis.It is a symbol of strengthand physical vigor, because it is itself the cause of these qualities.That is whysome people call the penis one s manhood [ andreia ].It corresponds tospeech and education because the penis [like speech] is very fertile.Furthermore, the penis is also a sign of wealth and possessions because it al-ternately expands and contracts and because it is able to produce and eliminate. The Phallic Lesbian 283It signifies secret plans in that the word [mêdea] is used to designate both plansand a penis.It indicates poverty, servitude, and bonds, because it is also called the essential thing [ anagkaion ]) and is a symbol of necessity [anagkê].The penis signifies, moreover, the enjoyment of dignity and respect.For theenjoyment of all of one s civil rights [epitimia] is also called respect [ aidôs ].Therefore if the penis is present and it stays in its proper place, it signifies thatwhatever is represented by the penis will remain in its present state.If the penisgrows larger, what it represents will increase; if the penis is taken away, what itrepresents will be lost.If the penis is doubled, everything will be doubled, withthe exception of a wife or mistress; these will be lost.For it is impossible to usetwo penises at one time.(Interpretation of Dreams 1.45; tr.R.White 1975, 38 39)Clearly the penis had a broad range of signification: the extended fam-ily, power, language facility, wealth, property, poverty, servitude andcivil rights.Artemidorus describes a cultural symbolism in which one ssexual disposition toward the phallus is linked to one s social, political,and economic position.A person s dream image of a penis reveals thepower dynamic between the person and what the phallus represents.For Foucault, the penis, as it is described in this passage, is a symbol ofmastery: Self-mastery, since its demands are likely to enslave us if weallow ourselves to be coerced by it; superiority over sexual partnerssince it is by means of the penis that penetration is carried out; statusand privileges, since it signifies the whole field of kinship and social ac-tivity (1986, 34).Megilla refers to the penis for which she has a substi-tute as to andreion ( the man thing ), a term that Artemidorus asso-ciates particularly with a connotation of masculine power and strength.The phallus that is represented in negative relief in this dialogue attrib-utes to Megilla the qualities of power and dominance that the Greeksassociated with male sexuality.Her masculinity is emphasized in thedialogue, she is manfaced, terribly manly ; she doesn t have theman thing ( to andreion ), but she does have a substitute.Like so manyother men in the dialogues, she is able to buy Leaina and enjoys herselfwhile the unimpassioned flute girl looks on.What does the phallus mean in a feminine context? Again, Arte-midorus provides information regarding the cultural conception ofwomen having sex with each other: this act, along with sex with gods,animals, corpses and oneself is classified under the rubric of unnaturalsexual intercourse (1.80).Within his interpretation of dreams of unnat-ural acts, Artemidorus deems those dreams propitious in which awoman is the actor and ominous if she is acted on [ Pobierz caÅ‚ość w formacie PDF ]
zanotowane.pl doc.pisz.pl pdf.pisz.pl agnieszka90.opx.pl
.Megilla has more than one sexual partner, inviting Leaina intoher marriage with Demonassa.She is obviously wealthy, suggested notonly by her ability to host a symposium with hired entertainment butalso by the fact that she can overcome Leaina s reluctance with jewelryand fine clothes.Megilla s masculine-looking features, and the detail that her headhas been shaved like that of an athlete, combine to provide an image ofa physically fit figure, an image perhaps intended to elicit the Spartanpractice of incorporating exercise in the education of women.Theimage of the buff Spartan woman is also evoked by Aristophanes in Ly-sistrata, when the heroine marvels at Lampito s well-conditioned phy-sique (78 84).Megilla s shaved head recalls the Spartan marriage rit-ual, as recorded by Plutarch (Life of Lycurgus 15.5) in which the bride shair was cut very short and she was dressed in men s clothing and then 282 kate gilhulylaid in the dark on a bed waiting to be captured by her husband.18Plutarch also notes that the practice of female pederasty was not un-usual in Spartan culture: So distinguished are erotics among them thateven noble women love maidens (18.4).There is one way in which the dialogue conforms to normativeAthenian sexuality.It is relentlessly focused on phallic sexuality:Leaina cannot imagine sex without a phallus, and Megilla indeed ad-mits that she has a substitute penis.According to Halperin, Greek sex-ual discourse is phallic, because (1) sexual contacts are polarizedaround phallic action i.e., they are defined by who has the phallusand what is done with it; (2) sexual pleasures other than phallic plea-sures do not count in categorizing sexual contacts; (3) in order for a con-tact to qualify as sexual, one and no more than one of the two part-ners is required to have a phallus.[I]n the case of sex betweenwomen, one partner the tribad is assumed to possess a phallusequivalent [an overdeveloped clitoris] and to penetrate the other (1990a, 166 n.83).The substitute that Megilla has could be an overdevel-oped clitoris (see Halperin 1993, 429 n.29), or maybe even an olisbos, al-though these implements are associated with masturbation rather thanintercourse (see Henderson 1991, 115 n.40 and 133).It is significant thatMegilla s substitute is articulated only by hints and oblique reference.Its exact form is never named.This reticence to define the substitutepenis deprives it of concrete form and forces us to interpret it on thesymbolic level.It is, to borrow the formulation of Judith Butler, a les-bian phallus (1993, 57 92).Although Lucian does not make explicit the cultural significationof a woman s possession of the phallus, one of his contemporaries doesaddress the symbolism of body parts, and their transference.Arte-midorus provides an explication of the penis as symbol, which I quotehere at length:The penis corresponds to one s parents, on the one hand, because it has a rela-tionship with the seed.It resembles children, on the other hand, in that it isitself the cause of children.It signifies a wife or a mistress, since it is made forsexual intercourse.It indicates brothers and all blood relatives, since the inter-relation of the entire house depends upon the penis.It is a symbol of strengthand physical vigor, because it is itself the cause of these qualities.That is whysome people call the penis one s manhood [ andreia ].It corresponds tospeech and education because the penis [like speech] is very fertile.Furthermore, the penis is also a sign of wealth and possessions because it al-ternately expands and contracts and because it is able to produce and eliminate. The Phallic Lesbian 283It signifies secret plans in that the word [mêdea] is used to designate both plansand a penis.It indicates poverty, servitude, and bonds, because it is also called the essential thing [ anagkaion ]) and is a symbol of necessity [anagkê].The penis signifies, moreover, the enjoyment of dignity and respect.For theenjoyment of all of one s civil rights [epitimia] is also called respect [ aidôs ].Therefore if the penis is present and it stays in its proper place, it signifies thatwhatever is represented by the penis will remain in its present state.If the penisgrows larger, what it represents will increase; if the penis is taken away, what itrepresents will be lost.If the penis is doubled, everything will be doubled, withthe exception of a wife or mistress; these will be lost.For it is impossible to usetwo penises at one time.(Interpretation of Dreams 1.45; tr.R.White 1975, 38 39)Clearly the penis had a broad range of signification: the extended fam-ily, power, language facility, wealth, property, poverty, servitude andcivil rights.Artemidorus describes a cultural symbolism in which one ssexual disposition toward the phallus is linked to one s social, political,and economic position.A person s dream image of a penis reveals thepower dynamic between the person and what the phallus represents.For Foucault, the penis, as it is described in this passage, is a symbol ofmastery: Self-mastery, since its demands are likely to enslave us if weallow ourselves to be coerced by it; superiority over sexual partnerssince it is by means of the penis that penetration is carried out; statusand privileges, since it signifies the whole field of kinship and social ac-tivity (1986, 34).Megilla refers to the penis for which she has a substi-tute as to andreion ( the man thing ), a term that Artemidorus asso-ciates particularly with a connotation of masculine power and strength.The phallus that is represented in negative relief in this dialogue attrib-utes to Megilla the qualities of power and dominance that the Greeksassociated with male sexuality.Her masculinity is emphasized in thedialogue, she is manfaced, terribly manly ; she doesn t have theman thing ( to andreion ), but she does have a substitute.Like so manyother men in the dialogues, she is able to buy Leaina and enjoys herselfwhile the unimpassioned flute girl looks on.What does the phallus mean in a feminine context? Again, Arte-midorus provides information regarding the cultural conception ofwomen having sex with each other: this act, along with sex with gods,animals, corpses and oneself is classified under the rubric of unnaturalsexual intercourse (1.80).Within his interpretation of dreams of unnat-ural acts, Artemidorus deems those dreams propitious in which awoman is the actor and ominous if she is acted on [ Pobierz caÅ‚ość w formacie PDF ]