Mason takes the memorable female characters of classical myth — goddesses, prophets, rape victims, noble heroines, killers of family members, witches, Amazons, adulteresses and athletes — and turns them into ciphers.
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DES MOINES, Iowa – The Iowa Supreme Court ruled Friday that an all-male church board&aposs characterization of female congregants who were pressured into sex with the pastor as sinning "adulteresses" who gave into "temptation" was constitutionally protected religious speech.
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81–82 in Roman Sexualities. Princeton University Press. Vout, pp. 205–208, 215, citing Servius, In Aenidem, 1.281 and Nonius, 14.867L for the former wearing of togas by women other than prostitutes and adulteresses.
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In various other Greek cities, we have stories of adulterers being publicly humiliated as a form of punishment. According to Plutarch, the people of Cyme called adulterous women "donkey riders". Aristotle says that in Lepreum in the Peloponnese, male adulterers were bound and led around the city for three days, while adulteresses were made to stand in the agora in a transparent tunic for eleven days. In Pisidia, we are told that adulterers and adulteresses were paraded around the city together on a donkey.
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Variety squarely blamed women for the increase in vice pictures:Doherty, pg. 126. Pre-Code female audiences liked to indulge in the carnal lifestyles of mistresses and adulteresses while at the same time taking joy in their usually inevitable downfall in the closing scenes of the picture.Doherty, pg. 127. While gangster films were claimed to corrupt the morals of young boys, vice films were blamed for threatening the purity of adolescent women.
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Based on Biblical texts, such as James 4:4 (“Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.”) and 1 John 2:15–16 (“Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.
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Vout, Caroline, "The Myth of the Toga: Understanding the History of Roman Dress", Greece & Rome, 43, No. 2 (Oct. 1996), p. 215: Vout cites Servius, In Aenidem, 1.281 and Nonius, 14.867L for the former wearing of togas by women other than prostitutes and adulteresses. Convention also dictated the type, colour and style of calcei (ankle-boots) appropriate to each level of male citizenship; red for senators, brown with crescent-shaped buckles for equites, and plain tanned for plebs.
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Stuhr also worked with Polish directors Agnieszka Holland, Andrzej Wajda and Krzysztof Zanussi. In 1985, Stuhr made his own directorial debut staging the Polish version of Patrick Süskind's play The Double Bass, in which he also played the (only) role. In spite of the production's success, it was not until 1995 that Stuhr began directing films as well, with List of Adulteresses () based on a novel by Jerzy Pilch. Critics favourably compared his next effort Love Stories (, 1997) to Kieślowski's work.
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De Excidio I, 5, Winterbottom, Gildas, pp. 13–14. Gildas described the corruption of the elite: "Britain has kings but they are tyrants; she has judges but they are wicked".Winterbottom, M. (1978), De Excidio britanniae, Chichester The standard modern edition and translation. Chapter 27 This passage provides a glimpse into the world of Gildas, he continued: "they plunder and terrorise the innocent, they defend and protect the guilty and thieving, they have many wives, whores and adulteresses, swear false oaths, tell lies, reward thieves, sit with murderous men, despise the humble, their commanders are 'enemies of God'"; the list is long.
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Mercy L. Rev. 751 (2004) Hiers (2004 & 2009) shows that the laws related to capital punishment shifted over time with old laws being abandoned, and new laws taking their place; however, he points out that some later laws seem to mitigate the severity of earlier one's. He further quotes quotes Glen Stassen who argues that even in biblical times, capital punishment was like, "gradually, if not progressively" being abandoned, pointing out that capital punishment is rarely found in the Prophets and the Writings. Paul Onyango cites Carol Meyers argues that treatment of adulteresses in Ezekiel 16 and 23 is far more progressive than that of other ancient near eastern cultures of the time, due to its avoidance/rejection of capital punishment.
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Margaret Chappellsmith was evidently an obdurate woman of uncompromising and sometimes surprisingly puritanical principles. She was extremely critical of socialist branches which permitted young men and women to waltz together, for example (although the waltz was earlier regarded by many religious leaders as vulgar and sinful, described as an obscene display "confined to prostitutes and adulteresses" in the Times of London, July 16, 1816). Perhaps more tellingly, she once explained to Robert Owen that she refused to forgive her sister for the way she had behaved towards a potential suitor many years previously until she demonstrated signs of 'self-reproach', hoping that this would induce her to a 'careful examination' of her feelings. (M. Chappellsmith to R. Owen, 15 Aug 1844, Robert Owen Collection) Such inflexibility perhaps helps to explain Chappellsmith's difficulty in finding happiness in a foreign culture.
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In 1989, Pilch began to contribute popular satirical essays for the Kraków-based liberal Catholic weekly Tygodnik Powszechny, which established him as a public intellectual. Pilch's best essays from his column in Tygodnik Powszechny appeared in three collections entitled Rozpacz z powodu utraty furmanki ("Despair caused by the loss of a wagon", 1994), Tezy o głupocie, piciu i umieraniu ("Theses On Stupidity, Drinking and Dying", 1995), and Bezpowrotnie utracona leworęczność ("The Irreversible Loss of Left-handedness", 1998). Also in 1989, he was conferred the Kościelski Award for his debut novel Wyznania twórcy pokątnej literatury erotycznej ("Confessions of an Author of Illicit Erotic Literature"), an ironic insider's account of the Kraków art scene. Pilch's second novel, Spis cudzołożnic ("List of Adulteresses", 1993), tells the story of a failed eccentric writer guiding a foreign guest on a tour of Kraków and through a curio collection of national myths and the absurd socialist realities of the 1980s.
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In a world where fertility rates have collapsed as a result of sexually transmitted diseases and environmental pollution, the totalitarian, theonomic government of Gilead establishes rule in the former United States in the aftermath of a civil war. Society is organized by power-hungry leaders along with a new, militarized, hierarchical regime of fanaticism and newly created social classes, in which women are brutally subjugated. By law, women in Gilead are forced to work in very limited roles, including some as natal slaves, and they are not allowed to own property, handle money, or read. Worldwide infertility has led to the enslavement of fertile women in Gilead determined by the new regime to be "fallen women", citing an extremist interpretation of the Biblical account of Bilhah; these women often include those who have entered multiple marriages (termed "adulteresses"), single or unmarried mothers, lesbians (homosexuals being termed "gender traitors"), non- Christians, adherents of Christian denominations other than the Sons of Jacob, political dissidents and academics.
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