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There was a trajectory; there was music playing and good lighting. And then afterwards, she got a call from her real girlfriend and had to go.

Maybe, to some people, it still has to be penetrative, like the first time you have sex with a strap-on. When I reflect on my sexual history, I can chart a whole series of firsts: the first time I felt totally grounded in my sexuality; the first time I started having really good sex; the first time I felt I was really directing a relationship.

I mean, socially and culturally, many people would argue that I am still a virgin. You must be logged in to post a comment.

May 11, at am. Log in to Reply. Izuone Izuone. May 11, at pm. Daniel Nwachukwu Godson. Jaywriter jaywriter. Kay Ade Greins kodeya.

EllenAdole ellendee. May 12, at am. Bubbllinna sibbylwhyte. May 13, at am. May 16, at pm. May 12, at pm. Da'Queen Estee. Nonetheless, there are a few references to female homosexuality in ancient Greek literature.

Two poets from the archaic period, Sappho and Alcman , have been interpreted as writing about female homosexual desire.

Alcman wrote hymns known as partheneia , [note 1] which discuss attraction between young women. Though it is ambiguous, historians have considered the attraction in question to be erotic or sexual.

For instance, in Sappho's Ode to Aphrodite , the poet asks Aphrodite for aid in wooing another woman. In classical Athens, the idea of homosexual women is briefly mentioned in the Speech of Aristophanes in Plato's Symposium.

In Greek mythology, the story of Callisto has been interpreted as implying that Artemis and Callisto were lovers.

Female-female relationships or sexual activities were occasionally depicted on Greek art. An early example of this is a plate from archaic Thera, which appears to show two women courting.

Sappho is the most often mentioned example of an ancient Greek woman who may have actually engaged in sexual acts with women.

Her sexuality has been debated by historians, with some such as Denys Page arguing that she was attracted to women, while others, such as Eva Stigers, arguing that the descriptions of love between women in Sappho's writings are not evidence for her own sexuality.

Similarly, some find evidence in Plutarch that Spartan women engaged in homosexual activities, though Plutarch wrote many centuries after classical Greece.

For instance, she argues, in the girls' choirs that performed the partheneia of Alcman, homosexual relationships between the girls would have "flourished".

When Iphis' mother becomes pregnant, her husband declares that he will kill the child if it is a girl. She bears a girl and attempts to conceal her sex by giving her a name that is of ambiguous gender: Iphis.

When the "son" is thirteen, the father chooses a golden-haired maiden named Ianthe as the "boy's" bride. The love of the two girls is written sympathetically:.

They were of equal age, they both were lovely, Had learned the ABC from the same teachers, And so love came to both of them together In simple innocence, and filled their hearts With equal longing.

However, as the marriage draws ever closer, Iphis recoils, calling her love "monstrous and unheard of". The goddess Isis hears the girl's moans and turns her into a boy.

References to love between women are sparse. Phaedrus attempted to explain lesbianism through a myth of his own making: Prometheus , coming home drunk from a party, had mistakenly exchanged the genitals of some women and some men — "Lust now enjoys perverted pleasure.

It is quite clear that paiderastia and lesbianism were not held in equally good light, possibly because of the violation of strict gender roles.

Seneca the Elder mentions a husband who killed his wife and her female lover and implies that their crime was worse than that of adultery between a male and female.

The Babyloniaca of Iamblichus describes an Egyptian princess named Berenice who loves and marries another woman. This novelist also states that such love is "wild and lawless".

Another example of the gender-sexual worldview of the times was documented in Lucian 's Dialogues of the Courtesans , in which Megilla renames herself Megillus and wears a wig to cover her shaved head.

She marries Demonassa of Corinth, although Megillus is from Lesbos. Her friend Leaena comments that "They say there are women like that in Lesbos, with faces like men, and unwilling to consort with men, but only with women, as though they themselves were men".

Megillus seduces Leaena, who feels that the experience is too disgusting to describe in detail. In another dialogue ascribed to Lucian, two men debate over which is better, male love or heterosexuality.

One man protested that if male affairs were legitimized, then lesbianism would soon be condoned as well, an unthinkable notion.

The apocryphal Apocalypse of Peter describes the punishment of both male and female homosexuals in Hell : [19].

And other men and women being cast down from a great rock fell to the bottom, and again were driven by them that were set over them, to go up upon the rock, and thence were cast down to the bottom and had no rest from this torment.

And these were they that did defile their bodies behaving as women: and the women that were with them were they that lay with one another as a man with a woman.

The canonical New Testament usually mentions homosexuality in only general terms i. Women who'd done this were only mentioned once however.

In medieval Europe, the Christian Church took a stricter view of same-sex relations between women. Penitentials , developed by Celtic monks in Ireland, were unofficial guidebooks which became popular, especially in the British Isles.

These books listed crimes and the penances that must be done for them. For example, " The several versions of the Paenitentiale Theodori , attributed to Theodore of Tarsus , who became archbishop of Canterbury in the 7th century, make special references to lesbianism.

The Paenitentiale states, "If a woman practices vice with a woman she shall do penance for three years". The authors of most medieval penitentials either did not explicitly discuss lesbian activities at all, or treated them as a less serious sin than male homosexuality.

The Old French legal treatise Li livres de jostice et de plet c. It prescribed dismemberment on the first two offences and death by burning for the third: a near exact parallel to the penalty for a man, although what "dismemberment" could mean for a medieval woman is unknown.

There exist records of about a dozen women in the medieval period who were involved in lesbian sex, as defined by Judith Bennett as same-sex genital contact.

All of these women are known through their involvement with the courts, and were imprisoned or executed.

In the early fifteenth century, a Frenchwoman, Laurence, wife of Colin Poitevin, was imprisoned for her affair with another woman, Jehanne. She pleaded for clemency on the grounds that Jehanne had been the instigator and she regretted her sins, and was freed to return home after six months imprisonment.

She was declared the victim of a "diabolical obsession" and placed in the convent's prison for the last 35 years of her life.

In the medieval Arab world, lesbianism [note 3] was considered to be caused by heat generated in a woman's labia , which could be alleviated by friction against another woman's genitalia.

Between and Maimonides , one of the foremost rabbis in Jewish history, compiled his magnum opus, the Mishneh Torah.

It is the only Medieval-era work that details all of Jewish observance, and as regarding lesbianism states: [30].

For women to be mesollelot [women rubbing genitals against each other] with one another is forbidden, as this is the practice of Egypt, which we were warned against: "Like the practice of the land of Egypt A man married a man, and a woman married a woman, and a woman married two men.

Therefore, [one who does this] is not forbidden to the priesthood because of harlotry, and a woman is not prohibited to her husband by this, since it is not harlotry.

But it is appropriate to administer to them lashings of rebellion [i. And a man should be strict with his wife in this matter, and should prevent women known to do this from coming to her or from her going to them.

Female homoeroticism, however, was so common in English literature and theatre that historians [ who? In early modern England, female homosexual behaviour became increasingly culturally visible.

Some historians, such as Traub, have argued that this led to increasing cultural sanctions against lesbian behaviours.

The literature of the time attempted to rationalise some women's lesbian activities, commonly searching for visible indications of sapphic tendencies.

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