From the sixteenth century to the eighteenth century, hermaphrodites were discussed and depicted in a range of artistic, mythological, scientific and erotic contexts. Early Modern Hermaphrodites looks at some of those representations to explore the stories they tell about ambiguous sex and gender in early modern England. Gilbert examines the often contradictory ways in which hermaphrodites were represented as both spiritual ideals and sexual grotesques; as freaks, erotic objects and medical curiosities' and as literary metaphors and signs of social decay.

Kathleen Long analyzes works from a range of disciplines and domains, medical, alchemical, philosophical, poetic, and political, to explore the reasons for the centrality of the hermaphrodite in early modern European thought. She explores the significance of this figure for the elaboration of notions of gender, national, racial, and religious identity.

Punctuated with remarkable case studies, this book explores extraordinary encounters between hermaphrodites--people born with "ambiguous" sexual anatomy--and the medical and scientific professionals who grappled with them. Alice Dreger focuses on events in France and Britain in the late nineteenth century, a moment of great tension for questions of sex roles. While feminists, homosexuals, and anthropological explorers openly questioned the natures and purposes of the two sexes, anatomical hermaphrodites suggested a deeper question: just how many human sexes are there? Ultimately hermaphrodites led doctors and scientists to another surprisingly difficult question: what is sex, really? Hermaphrodites and the Medical Invention of Sex takes us inside the doctors' chambers to see how and why medical and scientific men constructed sex, gender, and sexuality as they did, and especially how the material conformation of hermaphroditic bodies--when combined with social exigencies--forced peculiar constructions. Throughout the book Dreger indicates how this history can help us to understand present-day conceptualizations of sex, gender, and sexuality. This leads to an epilogue, where the author discusses and questions the protocols employed today in the treatment of intersexuals (people born hermaphroditic). Given the history she has recounted, should these protocols be reconsidered and revised? A meticulously researched account of a fascinating problem in the history of medicine, this book will compel the attention of historians, physicians, medical ethicists, intersexuals themselves, and anyone interested in the meanings and foundations of sexual identity.

Early modern European thought held that men and women were essentially the same. During the seventeenth century, medical and legal arguments began to turn against this ‘one-sex’ model, with hermaphroditism seen as a medieval superstition. This book traces this change in Iberia in comparison to the earlier shift in thought in northern Europe.

Using new inquisitorial sources, this study examines the complexities revolving around transgenderism and the construction of gender identity in the early modern Iberian World and the self-perception of individuals whose behaviour, whether consciously or unconsciously, flouted social and sexual conventions.

Early modern bodies, particularly menstruating and pregnant bodies, were not stable signifiers. Menstruation and Procreation in Early Modern France presents the first full-length discussion of menstruation and its uncertain connections with embodied sex, gender and reproduction in early modern France. Attitudes to menstruation are explored in three inter-linked arenas: medicine, moral theology and law across the sixteenth to the eighteenth centuries. Drawing on a wide range of diverse sources, including court records and private documents, the author uses case studies to explore the relationship between the exceptional corporeality of individuals and attempts to construct menstrual norms, reflecting on how early modern individuals, lay or otherwise, grappled with the enigma of menstruation. She analyzes how early modern men and women accounted for the function, recurrence and appearance of menstruation, from its role in maintaining health to the link between other physiological and bodily processes, including those found in both male and female bodies. She questions the assumption that menstruation was exclusively associated with women by the second half of the eighteenth century, arguing that whilst sex-related, menstruation was not sex-specific even at the turn of the nineteenth. Menstruation remains a contentious topic today. This book is not, therefore, simply a study of periods in early modern France, but is also of necessity an exploration about the nature and constitution of historical evidence, particularly bodily evidence and how historians use this evidence. It raises important questions about the concept of certainty and about the value of observation, testimony, expertise, the nature of language and the construction of bodily truths - about the body as witness and the body as evidence.

The first western god was both male and female. All of western religion springs from the veneration of a bi-gender entity, known to the ancient world as the Gynomorph. The worship of hermaphroditic gods like the Gynomorph surfaces in ancient pagan cults as well as early Christianity. The celebration of female gods with penises impacted the development of western culture. Veneration of the Gynomorph is the basis for modern western law courts. The founders of democracy worshipped similar female divinities who possessed penises. Ritual sodomy as a means of celebrating hermaphroditic gods directly promoted the birth of western democracy. In fact, ancient priestesses responsible for guiding the worship of hermaphroditic goddesses laid the very foundations for democracy, science and philosophy. The oldest western pharmaceuticals were sex drugs used in religious initiations in celebration of the Gynomorph. Snake venoms used in cultic sex rituals were immensely popular in both Greece and Rome. In addition, abortion-inducing drugs promoted the first scientific investigations. Classical civilization relied heavily upon the use of cannabis, opiates, and hallucinogens, which were mixed with sexual stimulants. Greco-Roman witches, who served a prominent hermaphroditic goddess, Hecate, were among the earliest western scientists and naturalists. Devotees of gynomorphic divinities were the first westerners to promote the religious practice known as necromancy. The first “baptists” were cross-dressing necromancers, who celebrated the Gynomorph. Eunuchs who served the same goddess were chemically castrated with scorpion venom. Ancient pre-Christian oracles declared that the messiah must be a hermaphrodite. Christianity tried to assimilate and employ the use of necromancy. The earliest Christians used designer sex drugs in their rituals in order to venerate a messiah given gynomorphic status by church bishops.