A similar awareness of same-gender desire in monasteries is evident across a wide spread of early Christian and medieval authors. The Abbot is never confused as to how or why a young monk might sexually arouse his fellow monks, nor is there any concern or question of his gender. But a familiarity with these texts and a sensitivity to the languages in which they were originally written shows a much more complex reality to this separation and prohibition. We might surmise that the narrator is able to write with such frankness about same-gender desire precisely because the conceit is that this monk, assigned female at birth, is a woman (in some capacity) in his mind. Get your history fix in one place: sign up for the weekly TIME History newsletter The author tells us that he was placed here so that he could not be seen by his brothers, lest he cause them to stumble because of his emerald-like beauty.
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In the story of the fifth-century saint Smaragdos, the young, beardless monk arrives at the monastery, where he is isolated by the Abbot and placed in a separate cell.
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Since authors did not always know how to grasp and interpret their protagonist’s gender, the stories expose to us the ways in which sexual desire between men manifested itself in religious communities. Rich and complex in their own right, these figures allowed medieval authors to tackle difficult questions about community, gender, sexuality and piety.
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This story is important, because it demonstrates to us the need to treat these monks as men and not to misgender them as women. The text is quite clear that Melania is drawn to the monk’s male appearance. In the story of Saint Eugenia, who briefly lived her life as the male monk Eugenios, the saint is sexually harassed by a woman by the name of Melania.
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In addition, across the medieval Mediterranean, we find a series of saints’ lives that tell the stories of individuals who had been assigned female at birth, but became monks in all-male monastic communities. For example, in the sixth-century, Emperor Justinian’s historian, Prokopios, tells us that Justinian passed legislation against same-sex relations only so that he could persecute certain political enemies whose sexual histories were known to him.
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In fact, prohibitions against same-gender intercourse happened selectively, often motivated by political factors more so than religious ones. Despite evidence of great diversity in sexual practices, same-gender intimacies hardly are the focus of concern for most early-Christian and medieval writers. While same-gender relations were not accepted within medieval Christianity the way they are by many today, they also did not elicit the intense disdain that we find within the modern Christian right. Many stories of how queer figures maneuvered across various secular and religious spaces of the medieval world share a jaw-dropping candidness about same-gender intimacies and sexuality, and can provide important evidence about how medieval writers thought about the intersections of gender and sexual desire. In fact, we can find across the medieval world the potent glimmers of queer community and the role it played in formulating a language for Christian subjects as marginalized and persecuted peoples.