Part 2
HISTORY OF THE CAT IN THE MIDDLE AGES (PART 2)
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One of the earliest Christian writings documenting the
connection between sodomy and Islam was the biography of Saint
Pelagius by Hrotswitha, canoness of the Benedictine monastery of
Gandersheim in Saxony. In The Passion of Saint Pelagius (962),
Hrotswitha recounts the death of the young Christian prince
Pelagius (912-926) under orders from Abd ar-Rahman III (912-
961), Emir and Caliph of Córdoba. The modern story of Pelagius
states that he was martyred for refusing to convert to Islam, yet
Hrotswitha’s biography claims that he was killed for refusing the
sexual advances of Abd ar-Rahman. As Hrotswitha tells it, while in
the dungeon at Córdoba, courtiers noticed Pelagius’ “handsome face
and savored the words of his sweet mouth.”11 Aware the Abd ar-
Rahman was “debauched by the sin of sodomy” and that he was
“passionately fond of boys who were lovely of face, [and that] king
desired to unite with them in friendship,” the courtiers suggested
Pelagius be brought to court.
12 Once in court:
all eyes turned to gaze at him, to marvel at both the young man’s
face and sweet words he spoke. The king too, drawn to him at that
first glance, burned with desire of the good looks of that princely
young man. Finally, kindled with immoderate longing, he ordered
that Pelagius be seated with him on the royal throne so that he
might touch him ardently.
13
Hrotswitha’s writings often featured young pious women
defending their virginity, and her tale of Pelagius did not stray from
this theme. Abd ar-Rahaman tried several times to kiss the young
martyr, but “the soldier of Christ would not suffer this kind of love
from a pagan king who was polluted with the lust of the flesh.”14 "
All the accusations or many of them made against the Templars were implications that they were what the Medieval People thought the Saracens to be, sodomite, pagan, homosexual, cat worshippers of the Devil as a cat. The cat hatred was thought to possibly also be related to stories of Muslim fondness for felines including Muhammed's (Baphomet's) fondness for cats.
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The “Spurious Letter” and perceived Muslim sodomitic
behavior found its way into other crusade chronicles as well. In his
The Deeds of God Performed through the Franks, a history of the
first crusade purportedly written in 1109, Guilbert of Nogent (1053-
1125) writes that the Turks “became worse than animals, breaking
all human laws by turning on men.”19 Guilbert also retells the story
of the bishop killed by the “nefarious sin” when he writes, “Their
lust overflowed to the point that the execrable and profoundly
intolerable crime of sodomy, which they committed against men of
middle or low station, they also committed against a certain bishop,
killing him.”20 Yet for Guilbert these are not isolated instances of
rogue elements within Islam, but are indicative of Muslim practices.
Guilbert wrote that, “although, according to their own judgment,
these wretches may have many women, that is not enough, but they
must stain their dignity at the hog-trough of such filth by using men
also.” Guilbert concludes by linking Islam with story of Sodom,
proclaiming “[it] is not surprising that God could not tolerate their
ripe wantonness, and turned it into grief, and the earth, in its ancient
way, cast out the excrement of such destructive inhabitants.”21 "
"Well into the Fifth Crusade (1217-1221), the association
between sodomy and Islam had become almost matter-of-fact in
Christian writings on the Middle East. In William of Ada’s De
Modo serracenso extirpandi (thirteenth century) Muslims, to whom
he referred as Saracens, engaged in a variety of sexual acts and that
“they have effeminate men in great number” who would dress and
act as women. Thus “men with men working that which is
unseemly…Saracens, oblivious of human dignity, freely resort to
these effeminates and live with them as among us men and women
live together openly.”22 As crusade after crusade failed to capture
the Holy Land from the “sodomitic Muslims,” tales of their sexual
depravity began to appear in other polemics against Islam.
It was not only crusade histories in which Muslims were
portrayed as sodomites; general histories and religious writings also
perpetuated the myth of the “sodomitic Muslim.” The theologian
and historian Jacques de Vitry (1180-1240), author of hundreds of
sermons as well as criticisms of the immorality of students at the
University of Paris, site of the French Templar trials, wrote of
Muslims in his Oriental History (1219), a history of the Holy Land
from the founding of Islam to his present day. De Vitry wrote of
Islam’s founder Muhammad that “the enemy of nature, popularized
the vice of sodomy among his people, who sexually abuse not only
both genders but even animals and have for the most part become
like mindless horses or mules….”23 Like Guilbert, de Vitry sees
sodomy as something inherently Islamic but also attributes a
geographic basis for it. De Vitry writes “in the East, especially in
hot regions, bestial and wanton people, to whom the austerity of the
Christian religion seems intolerably burdensome…easily embark on
the path which leads to death.”24 Crusade histories often relied on
scandalous tales and jingoism to galvanize support for crusading
missions, though it was not just histories that referenced the
perceived wantonness of Muslims. "
It is likely this confusion may have been due to the traditional Muslim clothing, which also confused audiences when viewing plays featuring the Muslim God, Termagant, whi became perceived as a female due to the constume and shrill dictation.