What do you think?
Rate this book
Sex Crimes: From Renaissance to Enlightenment
Sex Crimes looks at the cyclical movement in Europe from implicit sexual tolerance to repression, to sexual liberalization and open tolerance. Cultural historian William Naphy considers the whole gamut of sexual activity which could result in a criminal prosecution and, usually, execution. He considers those types of behavior considered criminal but “natural” (adultery, bigamy, fornication, rape, prostitution), “unnatural” sex (masturbation, incest, child abuse, same-sex relations), and finally “inhuman, unnatural” sex (bestiality, sex with Satan). William Naphy emphasizes the modernity of the past in its attitudes while highlighting those areas where socially constructed attitudes most differ from the present day.
- GenresHistoryNonfiction
255 pages, Paperback
First published May 1, 2004
2 people are currently reading
55 people want to read
About the author
William G. Naphy
16 books10 followersProfessor Naphy received his doctorate (in Reformation History) from the University of St Andrews in 1993. He was appointed a lecturer at the University of Manchester in 1993 and, in 1996, at Aberdeen where he was promoted to Senior Lecturer in 1999. He was awarded a personal chair in 2007. He is the author of six books with translations into six languages (including an up-coming translation into Bosnian for an NGO raising awareness of homosexuality in Bosnia) as well as numerous edited volumes and articles in scholarly journals.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 8 of 8 reviews
Read
September 10, 2022It’s been a long time since I’ve read a decently long non-fiction book cover to cover. It’s more than that too, I didn’t just read this idly, I raced through it, devoured it cover to cover, and felt a genuine excitement, interest and intellectual stimulation at the subject matter.
It is well put together, the content flows neatly from one section to the next and the chapters are logically arranged, each serving to build upon its predecessor. I often feel like non-fiction can come across as a lot of ideas thrown together, but this definitely reads as one cohesive book. However it doesn’t get lost in academics: the theory is interspersed with ample case studies that serve as vignettes of life, grounding the historical facts in a very human reality that is often distressing, or slyly amusing.
Aside from a few clunky sentence structures and the odd confusingly-worded idea, I would say this is a well written, well researched book that provides a great overview of the topic.
It is well put together, the content flows neatly from one section to the next and the chapters are logically arranged, each serving to build upon its predecessor. I often feel like non-fiction can come across as a lot of ideas thrown together, but this definitely reads as one cohesive book. However it doesn’t get lost in academics: the theory is interspersed with ample case studies that serve as vignettes of life, grounding the historical facts in a very human reality that is often distressing, or slyly amusing.
Aside from a few clunky sentence structures and the odd confusingly-worded idea, I would say this is a well written, well researched book that provides a great overview of the topic.
November 20, 2012
Крайно занимателна книга - скоро не ми се е случвал такъв страничен и неконвенционален поглед към обществото в този период, дори не съм си давала сметка колко запазени архиви има (макар и основно женевски), които дават наистина различна гледна точка към градското общество в Западна Европа до Просвещението. Интересни са и очертаните тенденции в отношението към подобни престъпления, техните дефиниции, някои изключителни случаи. За съжаление обхватът на изследването като че ли не е достатъчен - някак почти изцяло липсват френските и немските територии, както и по-северните райони - примерите са основно от Женева, като има и малко английски и много малко други. А за да е по-пълно изследването са необходими и такива за испанските и най-вече италианските територии, най-вече може би за да разберем наистина ли италианците са били толкова разкрепостени, колкото ги описват съвременниците им, които ги опознават главно чрез операта. Предполагам, въпросните територии са пропуснати или заради малкия обхват на изследването или заради липсата на архиви, но със сигурност тази книга възбуди интереса ми към темата.
October 10, 2014
Este libro es un análisis acerca de lo que se consideraba como "crimen sexual" en la etapa de la edad media y hasta los albores de la ilustración. Se enfoca mucho a los casos documentados en Europa, ya que en esos tiempos America como la conocemos apenas estaba en proceso de desarrollo. El libro nos muestra una realidad que vista hoy en día, se nos puede antojar como algo ridículo, sin embargo nos da una buena idea de como estaban las cosas en aquellos tiempos, donde cosas tan naturales como la masturbación, o el simple goce sexual a través de la experimentación de posturas era considerado como "antinatural" y que muchas veces llevó a la muerte de sus practicantes. Visto de ese modo, casi se puede considerar como una obra de horror.
March 18, 2020
William Naphy explores Europe's the cyclical movement from sexual tolerance and liberalization to repression. Topics range from adultery and fornication to bestiality and "sex with Satan" - all of which were criminally punishable, mostly by execution.
This book is designed to make you question just what constitutes criminal behavior in terms of sexual acts and how civilization has molded these beliefs. This novel is not for the faint of heart, but it is a true historical book that provides amazing insight into the culture's beliefs and values during the era.
I rated it 5 out of 5 stars because it is a topic rarely encroached upon, and deserves the limelight because of its draconian derivatives that are discussed. You will not find many books that can both discuss a widely under-researched topic and does so with prowess.
This book is designed to make you question just what constitutes criminal behavior in terms of sexual acts and how civilization has molded these beliefs. This novel is not for the faint of heart, but it is a true historical book that provides amazing insight into the culture's beliefs and values during the era.
I rated it 5 out of 5 stars because it is a topic rarely encroached upon, and deserves the limelight because of its draconian derivatives that are discussed. You will not find many books that can both discuss a widely under-researched topic and does so with prowess.
April 12, 2013
In Sex Crimes: From Renaissance to Enlightenment, William Naphy reveals that kinkiness has a long history. In 16th century Geneva, despite the effort of John Calvin to settle a repressive pall over the city, people looked for prurient pleasure wherever they could find it. Drawing on official court reports, Naphy shows the reader that sex crimes took a rather bizarre turn even then.
About 10,000 in population, Geneva had its morality presided over by about a dozen elders and the same number in ministers, always looking for behavior "tending towards fornication." This included somebody singing a bit too bawdily, even if only to themselves. A Genevan could be charged with a sex crime if dancing at a wedding. If an individual smiled too boldly at a stranger, he or she could be brought before the tribunal. Citizens were encouraged to spy on one another and report anything that even seemed like odd behavior. This must have been the hey day of busy bodies and voyeurs. Those who held grudges or were downright malicious also had wonderful opportunities. Court records show many situations in which spite, greed, and unrequited love were the causes of innocent people being charged with sex crimes.
Unmarried pregnant girls often wound up in court. They could not claim they were raped because they had to have an orgasm in order to conceive--so went the thinking. Thus, even if forced, a pregnant girl must have enjoyed it. If she named a long-time lover as the father, both risked probable imprisonment.
Adultery was also taken seriously as it threatened the marriage with a false heir to property. In Calvinist Geneva, money and business matters were taken seriously indeed, so much so that both the woman and her partner were likely to be executed. Given their choice, the condemned usually chose drowning. If a male servant committed adultery with his mistress, he frequently was executed because he had robbed his master of a valuable asset. The effect of economics went far to lessen a crime if the male adulterer was equal in social and economic stature to the cuckolded husband. He would be flogged and banished. (Eventually authorities realized that some people found flogging as sexually exciting, and they stopped it as punishment.)
Homosexuals were officially nonexistent. Acts of sodomy occurred, and were punishable by death. Even though homosexuality was not recognized, defense would take the form of one person pointing out that he had a wife and four children. The prosecution would argue that the offender had habitually committed offenses with other men.
In 1551 Jean Fontanna and Francois Puthod were arraigned before court for "wrestling in the nude." Fontanna explained that their relationship began when he noticed Puthod "had an enormous member." Much younger, Puthod tearfully pleaded that he hadn't realized he did anything wrong. He was banished from the city. Fontanna, with a wife and child, had a long history of nude wrestling and was chained to a large stone for a year and a day.
Despite the stern godliness of John Calvin, 16th century Geneva was no bastion of high morality. Overcrowded quarters meant that children regularly witnessed parents engaged in sex. Single men shared beds. Peasants lived intimately with animals. In 1660 a cowherd told the court he wasn't having sex, but had merely urinated over the cow's behind to rid it of parasites. He was acquitted.
In 17th and 18th century Britain, homosexuality had effeminacy as its characteristic. Fops paraded it and even heterosexuals adopted the pose as entree to certain artistic or thespian cliques. Effeminacy became camp. In the early 18th century Margaret "Mother" Clap became proprietress of a molly house, and she left her name as a lasting sign of those venereal times. In Samuel Stevens' testimony at her trial he stated he saw, "40 and 50 Men making Love to one another, as they call'd it. Sometimes they would sit in one anothers Laps, kissing in a leud Manner, and using their Hand[s] indecently. Then they would get up, Dance and make Curtsies, and mimick the Voices of Women."
Homosexuality had moved into the open, and unlike Geneva, had to be officially recognized. Sodomites were put in stocks and blinded with cow dung.
In our relatively more enlightened times, the public and the authorities still struggle with how to define and legislate such matters.
About 10,000 in population, Geneva had its morality presided over by about a dozen elders and the same number in ministers, always looking for behavior "tending towards fornication." This included somebody singing a bit too bawdily, even if only to themselves. A Genevan could be charged with a sex crime if dancing at a wedding. If an individual smiled too boldly at a stranger, he or she could be brought before the tribunal. Citizens were encouraged to spy on one another and report anything that even seemed like odd behavior. This must have been the hey day of busy bodies and voyeurs. Those who held grudges or were downright malicious also had wonderful opportunities. Court records show many situations in which spite, greed, and unrequited love were the causes of innocent people being charged with sex crimes.
Unmarried pregnant girls often wound up in court. They could not claim they were raped because they had to have an orgasm in order to conceive--so went the thinking. Thus, even if forced, a pregnant girl must have enjoyed it. If she named a long-time lover as the father, both risked probable imprisonment.
Adultery was also taken seriously as it threatened the marriage with a false heir to property. In Calvinist Geneva, money and business matters were taken seriously indeed, so much so that both the woman and her partner were likely to be executed. Given their choice, the condemned usually chose drowning. If a male servant committed adultery with his mistress, he frequently was executed because he had robbed his master of a valuable asset. The effect of economics went far to lessen a crime if the male adulterer was equal in social and economic stature to the cuckolded husband. He would be flogged and banished. (Eventually authorities realized that some people found flogging as sexually exciting, and they stopped it as punishment.)
Homosexuals were officially nonexistent. Acts of sodomy occurred, and were punishable by death. Even though homosexuality was not recognized, defense would take the form of one person pointing out that he had a wife and four children. The prosecution would argue that the offender had habitually committed offenses with other men.
In 1551 Jean Fontanna and Francois Puthod were arraigned before court for "wrestling in the nude." Fontanna explained that their relationship began when he noticed Puthod "had an enormous member." Much younger, Puthod tearfully pleaded that he hadn't realized he did anything wrong. He was banished from the city. Fontanna, with a wife and child, had a long history of nude wrestling and was chained to a large stone for a year and a day.
Despite the stern godliness of John Calvin, 16th century Geneva was no bastion of high morality. Overcrowded quarters meant that children regularly witnessed parents engaged in sex. Single men shared beds. Peasants lived intimately with animals. In 1660 a cowherd told the court he wasn't having sex, but had merely urinated over the cow's behind to rid it of parasites. He was acquitted.
In 17th and 18th century Britain, homosexuality had effeminacy as its characteristic. Fops paraded it and even heterosexuals adopted the pose as entree to certain artistic or thespian cliques. Effeminacy became camp. In the early 18th century Margaret "Mother" Clap became proprietress of a molly house, and she left her name as a lasting sign of those venereal times. In Samuel Stevens' testimony at her trial he stated he saw, "40 and 50 Men making Love to one another, as they call'd it. Sometimes they would sit in one anothers Laps, kissing in a leud Manner, and using their Hand[s] indecently. Then they would get up, Dance and make Curtsies, and mimick the Voices of Women."
Homosexuality had moved into the open, and unlike Geneva, had to be officially recognized. Sodomites were put in stocks and blinded with cow dung.
In our relatively more enlightened times, the public and the authorities still struggle with how to define and legislate such matters.
November 3, 2013
Very amusing to say the least. Full of interesting information that will make you blush in the realization that you're interested in all the lewd behavior of the Renaissance and Enlightenment. I would definitely recommend this book, as long as you don't mind all the looks you'll get if you read this book in public.
August 24, 2008
Amusing to say the least.
September 14, 2015
"The best thing that Christianity can say to the world on the subject of sexual morality is "sorry" "
- an apt remark, from a review by Diarmaid MacCulloch, quoted on the back of this book.
- an apt remark, from a review by Diarmaid MacCulloch, quoted on the back of this book.
Displaying 1 - 8 of 8 reviews