Paul Halsall Byzantine Sociability and Sexuality A Social Life Jenkins, R.J.H., "Social Life in Byzantium", in Joan M. Hussey, ed., Cambridge Medieval History, Vol IV The Byzantine Empire: Part II: Government, Church and Civilisation, (Cambridge: Cambridge UP, 1966. 1967) Mullet, Margaret, "Byzantium: A Friendly Society?", Past and Present 118 (1988), 3-23 Tinnefeld, F., "`Freundschaft' in den Briefen des Michael Psellos. Theorie und Wirklichkeit", Jahrbuch der Osterreichischen Byzantinistik 22 (1973), 151-168 B Sexuality Beck, Hans-Georg, Byzantinisches Erotikon Bullough, Vern L., "Byzantium and Eastern Orthodox Christianity", in Sexual Variance in Society and History, (Chicago: Univ. of Chicago Press, 1976. pp, 317-346 Dagron, G., "Rêver de Dieu et parler de soi", in T. Gregory, ed., I sogni nel medioevo, (Rome: 1985), 45f. [on erotic dreams in Byzantium.] Galatariotou, Catia, "Holy Women and Witches: Aspects of Byzantine Conceptions of Gender", Byzantine and Modern Greek Studies 9 (1984/85), 55-94 Galatariotou, Catia, "Eros and Thanatos: A Byzantine Hermits conception of sexuality", Byzantine and Modern Greek Studies 13 (1989), 95-137 Koukales, P, The Private Life of the Byzantines [Byzantinon bios kai politismos] 8 vols., (Athens: Institut Francais, 1947- 57)(in modern Greek) [Vol IV, 505-39 on homosexuality: NB sometimes referred to as Vie et Civilisation byzantines - check fron French translation.] L'Huillier, Peter, Bp. Episcopal celibacy in the Orthodox tradition Saint Vladimir's Theological Quarterly v35 no 2-3 p271-300 1991 C Works on Eunuchs Adams, Jay E.; Steele, Paul E.; Ryrie, Charles C. Point and counterpoint: are divorce and remarriage ever permissible, Fundamentalist Journal v3 No 6 p16-20+ June 1984 Contains: table ; includes repr fr Meant to last, 1983 Allison, Dale C. Eunuchs because of the kingdom of heaven (Matt 19-12), TSF Bulletin v8 No 2 p2-5 November- December 1984 / ABSTRACT: The original meaning of the dominical saying preserved in Matt 19:12 is to be gained through 1) knowledge of the status and classification of eunuchs in ancient Judaism; 2) awareness of the existence of a common proverbial sentence pattern (see, for example, Prov 20:15; 27:3; 30:33; Matt 8:20; 12:25-26) and 3) reflections on the polemical context of Jesus' ministry. All this leads to the conclusion that Matt 19:12 was the carefully formulated response to the derogatory jeer that Jesus was a eunuch". Blinzler, Josef Justinus Apol I 15,4 und Matthaeus 19,11- 12,in Melanges bibliques en hommage; A Descamps and A Halleux, eds 1970 p45-55 Condren, Edward I. The Pardoner's bid for existence, in Viator, vol 4; ed by L White 1973 p177-205 Cote, Pierre-Rene Les eunuques pour le Royaume,Eglise et Theologie (Ottawa) v17 No 3 p321-334 1986 Frost, William Kolve, Christianity and Chaucer, Center Journal v4 No 4 p43-53 Fall 1985 / ABSTRACT: How relevant are Christianity and specifically Christian concepts to the interpretation of The Canterbury Tales? whereas the answer of older Chaucerian scholarship (e.g., that of George Lyman Kittredge) would have been occasionally relevant" and that of recent "neo- Augustinian" Chaucerian scholarship (e.g., that of D W Robertson and R A Miller) "inevitably and always relevant," the answer suggested by V A Kolve in his Chaucer and the Images of Narrative (1984) is more like "nearly always highly relevant, but not necessarily in neo-Augustinian terms". Kolve's Chaucer emerges as both (by implication) a severe critic and also an occasional sympathetic expositor of the religion of his times. Heltzer, Michael On the Akkadian term resu in Ugarit, in Israel Oriental Studies, vol 4; by S Loewenstamm, et al 1974 p4-11 Hiltebeitel, Alf Siva, the goddess, and the disguises of the Pandavas and Draupadi, History of Religions v20 Nos 1-2 p147-174 August-November 1980 / ABSTRACT: The article examines the relation between the hero Arjuna and the god Siva in the Mahabharata and shows that a significant theological rapport between these two figures is worked out and highlighted in the scenes describing Arjuna's disguise as a eunuch dance and music teacher. The complementary disguises of Arjuna's brothers and their common wife Draupadi are also discussed in their theological evocations. The method used is to correlate the epic with popular and folk traditions echoed in ancient texts and still found today. Kadish, Gerald E. Eunuchs in ancient Egypt?, in Studies in honor of J A Wilson; by G E Kadish, et al 1969 p55-62 Kelly, Geffrey B. Eunuchhood or brotherhood: another look at a Gospel challenge,in Sexuality and brotherhood; ed by M Helldorfer 1977 p9-18 Moloney, Francis J. Matthew 19:3-12 and celibacy: a redactional and form critical study,Journal for the Study of the New Testament vNo 2 p42-60 1979 / ABSTRACT: The author attempts to rediscover two elements in the eunuch saying of Matt 19:12: a) the message directed to the Matthean community in 19:12: a radical word to ex-Gentile converts exhorting them to remain celibate when abandoned by their spouses; and b) the sitz im Leben and the meaning of an original saying of Jesus, reflected in 19:12: he used a saying close to Matt. 19:2 to reply to opponents who attacked him through the contemporary derogatory use of the term eunuch". Jesus was therefore celibate because of the kingdom in his life, and the reply would have raised questions about the kingdom. Mueller, Guenter Hat Papst Clemens XIV die Kastration von Saengerknaben verboten?, Zeitschrift fuer Kirchengeschichte v68 No 1-2 p129-138 1957 Nanda, Serena The hijras of India: cultural and individual dimensions of an institutionalized 3d gender role, Journal of Homosexuality v11 No 3-4 p35-54 Summer 1985 Contains: photos Oppenheim, A. Leo A note on sa resi,in The Gaster Festschrift; ed by D Marcus 1974 p325-334 Sanders, G. Les galles et le gallat devant l'opinion chretienne: la position de Tertullien, in Hommages a Maarten J Vermaseren, vol 3; ed by M B de Boer 1978 p1062-1091 Yamauchi, Edwin M. Was Nehemiah the cupbearer a eunuch?,Zeitschrift fuer die alttestamentliche Wissenschaft v92 No 1 p132-142 1980 /ABSTRACT: According to Neh 1:11 Nehemiah was a cupbearer to the Persian king. Extrabiblical texts and artistic representations reveal the importance of this office. From a variety of argument, chiefly references in Ctesias, most scholars have concluded that Nehemiah was probably a eunuch. A critical examination of these arguments, however, reveals that many of them are untenable or less than convincing. Though Nehemiah may have been a eunuch, we cannot assert that this was more than a possibility.