Medieval times gay sex game
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We know, for instance, that the Kerry poet Piaras Feiritéar (1600-1653) one of the greatest Irish language poets of his day, composed both homoerotic and heterosexual verse. Homoerotic sentiment apparently survived among the Gaelic Irish literati until well into the 17th century. It seems unlikely a heterosexual male, even of poetic caste, would have possessed either the ability or inclination to adopt the role of homosexual lover, or been capable of sustaining it At the very least he must have been complicit – a demonstration, perhaps, of the power exercised by poets within Gaelic Irish society. Presumably the role of the king or chieftain has to be seen in the same light. In the final analysis, if something quacks, waddles, has webbed feet and is partial to water, then it seems reasonable to conclude it is a duck. The likelihood is that those giving expression to homoerotic sentiment were naturally so inclined. From a psychological standpoint it seems unlikely that a heterosexual male, even of poetic caste, would have possessed either the ability or inclination to adopt the role of homosexual lover, or been capable of sustaining it. However, to see the references cited above as amounting merely to poetic conceit or convention seems unrealistic. Bed-sharing was a general mark of esteem and trust in this society, peculiarly appropriate between a king and his poet.” Both the foregoing base their observations in large part on the earlier work of Prof James Carney. of implying a homosexual relationship with his patron. The poet’s “full assumption of a feminine role” occurs within terms of an established literary “conceit”, and “we must be wary of drawing hasty conclusions as to his psychology.” A parallel study by Prof Katherine Simms draws attention to the contemporary “traditional role of the poet as in some sense his patron’s spouse or lover”. However, we are cautioned by Prof Pádraig Breatnach that “the guise of ‘spouse’ could be adopted by a poet towards several patrons at once”.
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Thus, an elegy by Brian Ó Gnímh over the spiked head of Alasdair Mac Donald (1586) runs: “I love the still-unbleached red mouth/Head of silk complexion. ” Some of the language employed is even more extravagant. ” The same states: “To him is due loving favour, the primest liberality, precedence in counsel, the king’s counsel, the sharing of his bed. One poet tells his patron that it is no act of adultery towards his wife to “lie with me and my kind”, while another who has fallen out of favour seeks reconciliation by urging: “Let us not refrain any longer from lying on one couch, O fair one.” A 14th-century poet calls on his patron to “proffer your red lips to me, give me a fervent kiss. The following English translations from the original Irish may be cited. The cult seems rooted in the notion of the poet’s relationship with his royal or chiefly patron being equivalent to a marriage, the two sharing the same bed.
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However, scholars seem, for whatever reason, either to ignore, play down or deny this. Evidence of such tolerance is to be found especially in Gaelic Irish poetry of medieval and early modern date.
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It may come as a surprise to learn that in late medieval/early modern Ireland a cult of male homosexuality/bisexuality was apparently not only prevalent but widely tolerated among the upper echelons of Gaelic society, particularly the literati, but including also native kings and chieftains. In recent years, Irish society has undergone sweeping transformations, including legalisation of same-sex marriage and decriminalisation of homosexuality.