By Marco Aurelio, a cura di Guido Cortassa
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Example text
99 Thus virginity is produced and maintained in a discursive space that takes precedence over the actual physical space that it may be said to occupy. The interest of patristic writers in maintaining such a distinction between the discursive “body” and the physical body is made particularly clear in their critique of the physical examination as a way to ascertain virginity. 101 Cyprian (d. 258) may have been the first to undermine explicitly the veracity of medical wisdom in order to establish the primacy of spiritual integrity over the merely physical.
Ambrose is sympathetic to her position, averring that her enemies, moved by envy, slander her. 105 Moreover, the presence of a midwife at the house of a consecrated virgin is capable of broadcasting another message altogether to her neighbors: that the young woman might be in childbirth. ” The virgin is not “weighed on her own scales”; she is judged according to the standards that Ambrose and others were attempting to work out in their many treatises on virginity. Jerome, for example, describes such standards in his letter addressed to the matron Laeta, in which he lays out a program of education Hymenologies 35 for her daughter Paula.
17 In fact, the rabbis of the Talmud, though they believed that female virginity was valuable and, in general, verifiable, never maintained that the “proofs” of bodily virginity were infallible. ” The two women were placed upon a cask of wine. 18 Elsewhere, in the same tractate, in speaking to an indignant husband who had failed to find evidence of his wife’s virginity, Rabbi Gamaliel suggests: “perhaps you moved aside”; that is, had coitus without causing the woman to bleed. The Rabbi goes on to develop an elaborate metaphor of the vagina as a barred door, telling the story of a certain man who “came to his house and found the door locked.