Lesbian Nuns in Late Renaissance Italy

 The Catholic nun was an extremely common fixture of Renaissance Italy. The Catholic religion was so deeply entrenched in the culture of the Italian Renaissance, that nuns were not only quite commonplace, but also an extremely established presence within the era. Something considerably less common was the lesbian nun. Though the term “lesbian” in this context is itself anachronistic, there are several behaviors adjacent to lesbianism to be uncovered from this period, many of which revolve around nuns and convents. One would be hard pressed to separate an aspect of Italian Renaissance culture not only from religion but especially from religious influence within lawmaking. Though it may be surprising that behavior even somewhat akin to modern-day lesbianism would be present within the church, what is not as surprising is that this behavior would be found to be common in the subsect of women who – for one reason or another – were unmarried and devoted to being chaste. Through the exploration of religious doctrine and many differing experiences of nuns, the tie between nuns and lesbianism can be argued within the context of the church. 

Before one can discuss lesbianism in a historical context, it is important to define what this term would mean to people within that era. The term lesbian was not commonly used until the nineteenth century, and even then was not used in the way that it is used today. Applying the modern definition of lesbianism onto people in this time period would make a disingenuous exploration of their experiences. Rather, the term “lesbian-like” is commonly used among scholars to discuss situations such as these. The term lesbian-like is used to describe situations or people who, though they would not fit modern standards of the term lesbian, may find themselves exhibiting certain characteristics that identify female-centric bonds or connect to lesbian relationships in one way or another. There are many different reasons that one might be considered lesbian-like in this context. Straying from social norms of patriarchy and gender expectations, abstaining from marriage, and, of course, sexual relationships with other women are just a few of them. 

This exploration of lesbianism in premodern history is born of necessity, it is markedly more difficult to find surviving historical evidence of lesbian histories, Judith Bennett writes, “Lesbian histories are…even more challenging to construct, for even fewer documents tell of past lesbians among either privileged or ordinary folk” (Bennett 2). This fact is not one that can be ignored in this exploration of lesbian nuns, and the context of “lesbian-like” is one that should be taken into account with nearly every instance of lesbianism discussed in premodern Europe. This is not to denounce the importance of recovering the histories of these lesbian-like figures, rather to set them accurately within their historical context. The “queering” of women’s history, Bennett expounds, is much overdue (4). 

One can argue that a woman joining a convent is in and of itself a lesbian-like choice, similarly, virginity and chastity can be viewed through the same lens. Theodora Jankowski explores this through the lens of the poem “Upon Appleton House” written by Andrew Marvell. This poem features an instance of eroticism between two nuns, quite uncommon for the time, and recontextualizes a convent as not a prison shielding women from the pleasures they would surely gain from men, but rather as “...secure from the ‘Den’ of the world that houses ‘those wild Creatures called Men’”(Jankowski 79). This recontextualization of the convent as a place of pleasure between women rather than a place punishing women as it denies them the pleasure of men is in itself a lesbian-like argument. The narrator of this poem continues to describe men as untamed while delighting in the women around her, referring to them as “queen” and “spouse” in an extensive show of affection (Jankowski 79). Jankowski expands on the concept of virginal women, arguing that this caste can be seen as extremely powerful and threatening. The lesbian-like choice of remaining a virgin can afford a woman power, as she rejects the patriarchal norms of her society, as well as the expectations that she will marry a man, and for all intents and purposes belong to him thereafter. Even if sexual relationships between women were not occuring, women finding power in denouncing men from their lives in this way is a lesbian-like way of life. 

Another important distinction to make is between the common perception of nuns and their true experiences. Though one might imagine that nuns were always chaste and pure, everlasting in their devotion to piety, this was not always the case. Judith C. Brown writes that sexual encounters between priests and nuns were commonplace in this era, writing that convents were, “...notorious for their loose moral standards and for their sexual license” (4). This thought goes hand-in-hand with the fact that convents and nunneries were not places for only the most devout women to live off their days in their devotion to God. Rather, convents were often overrun with patrician women who could not marry for one reason or another. In the late sixteenth-century in Venice, for example, sixty percent of patrician women joined convents, either voluntarily or involuntarily (Sperling). There was an emphasis on keeping nuns separate from other people within the religious community as well as outer society in order to preserve their piety and chastity. This growth of convents as not only a religious community, but a civic institution further blurs the lines between religion and society during this era. Not only does this influx of nuns lend itself more easily to the lesbian-like theory, it also places women in an interesting context regarding marriage and sexual relationships. 

This is not to say that convents were not policed in any way in regards to sexual relationships – virginity and chastity were still extremely important traits valued in nuns during this period, and legislation often intervened in order to protect them. Sperling writes that the seclusion of nuns from other members of society was integral to deterring heterosexual relationships, though she writes that lesbian relationships were not policed with the same fervor, despite the fact that according to the church same-sex intercourse was seen as a greater threat to a nun’s virginity than heterosexual intercourse (14). This same principle is applied in regards to a nun’s consecration, through the church’s proclamation that a nun cannot be consecrated if she was, “...carnally known by another woman by means of a wooden or glass instrument in her natural orifice…or if she has sex with a woman who has a large clitoris…and is able to deflower her” (Sperling 135). This rule, however, does not apply in cases of heterosexual intercourse, as a nun can still be consecrated if she is carnally known by a man (Sperling). 

An aspect of history that cannot be ignored in this exploration is the legality of these lesbian-like acts. There are several pieces of religious doctrine condemning sodomy and other such impure acts that shaped not only public opinion, but especially religious opinion during this era. The Catechism of the Council of Trent Is one such document. This document writes about forbidden sins against chastity, claiming that “neither fornicators nor adulterers, nor the effeminate nor sodomites shall possess the kingdom of God” (CCC, 264).  The council responsible for this document echoes these views, overseen by Charles Borromeo, who said about sodomy between two women, “If a woman fornicates by herself or with another woman, she will do two years’ penance” (Brown 8). Though this penance is seemingly the tamest of punishments for such a crime, it should not be taken lightly given the religious context of the punishment. Although the term sodomy is often differing in its definitions, many church leaders and scholars at the time considered sexual acts between women as acts of sodomy. The common definition of the time–any sexual act that did not serve the ultimate purpose of procreation– would venture to include sexual acts between women among its ranks of impure acts threatening chastity. The impact of religious doctrines such as this one cannot be ignored when discussing the implications of lesbian-like relationships in this era. Italy’s culture during the Renaissance was so deeply entrenched in the Catholic religion, and religious decrees and documents were much more ingrained into the legislature than one might expect, rather, this was the norm. 

This is not to say that sodomy charges between women were as common as those between men. Sodomy charges within the church were largely focused on sexual encounters between men, rather than between women. Few sodomy incidents were reported against nunneries in most years, surging only when sodomy charges surged outside of convents. Only fifteen percent of denunciations against convents were convicted, and it is not clear whether or not those involved sodomy between only women or between men and women. (Strocchia 177-178). Though there were undoubtedly sentiments against sodomy between two women, Pope Charles V stated, “‘If anyone commits impurity with a beast…or a woman with a woman, they have forfeited their lives and shall…be sentenced to death by burning’” (Brown 13). It is clear that several common sentiments did not place sodomy between women on the same level as sodomy involving men, this can be attributed to the patriarchal standards of the time. There is an emphasis on the willingness of the church to disbelieve that these acts are occurring between women, or on the contrary to believe that these acts are occurring in service to or in preparation for men (Brown). The punishments were varied when it came to charges of sodomy. Though some would recommend the perpetrator be burned at the stake, hangings and imprisonments were also used depending on the severity of the crime committed. Brown writes that despite instances of the above punishments, most commonly lesbian sexuality was punished by way of floggings and banishment (134). 

Benedetta Carlini,  a nun during the seventeenth century, is an excellent case study of how lesbianism manifested in nuns during the Renaissance. Benedetta was fated to be a nun early in her childhood, her father raised her with a religious education, knowing that the convent would be her future no matter what. As a child, Benedetta was said to have experienced different supernatural events. Benedetta was visited by the devil, in the form of a dog, and she also had a guardian angel in the form of a nightingale. Judith Brown writes about the nightingale being a symbol of carnal love and sensual desire, “By choosing to aid her with this particular creature…God in effect signalled his blessing on this aspect of her existence” (27). Continuing that this guardian angel allowed Benedetta to embrace all of God’s creation, including earthly love and desire. Earthly love and desire continued to be a theme in regards to Benedetta’s future visions. At this point in her life, a lesbian-like choice has already been thrust upon Benedetta, as early as the age of nine when she was sent to the convent in Pescia. 

Benedetta’s supernatural visions did not end with her childhood. Throughout her time in the convent, Benedetta experienced countless visions and hallucinations, regarding her as a well-known mystic in Pescia at that time in secular and non-secular circles alike. Though Benedetta claimed that her visions and proclamations–One of which resulted in her marriage to Jesus Christ– were sent to her from God, her hubris got the better of her in regards to the proclamations she claimed were being made by Christ himself, using her as a vessel. Benedetta’s actions when she was in her trance-like state resulted in suspicion within the church. Though she was otherwise a seemingly very devout nun, abbess of her church, her edicts grew less and less pious as they persisted; There were several instances in which Benedetta seemed to desire publicity and notoriety for her deeds as a mystic, an uncommon occurrence in true mystics. After her wedding to Christ took place, through him Benedetta proclaimed, “I told her when she wants me to punish you…I will punish you immediately, so be sure not to provoke her or me to anger”(Brown 71).  Due in large part to her marriage to Christ, a series of investigations were opened on Benedetta. 

Though the first investigation concluded that Benedetta’s visions were real and true, the second one fostered much more interesting results. Benedetta’s long-time companion, Bartolomea Crivelli exposed Benedetta for sodomy. Bartolomea claimed that for several years, multiple times a week, Benedetta would call for her companion in the middle of the night and “...grab her by the arm and throw her on the bed. Embracing her, she would put her under herself and kissing her as if she were a man, she would speak words of love to her” (Brown 118). Bartolomea accused Benedetta of forcing her into committing several acts of impurity including kissing her breasts and mutual masturbation, claiming that Benedetta would stir on top of her so much that they “corrupted themselves” (Brown 118-119). 

An interesting aspect of this relationship was that Benedetta claimed to be possessed by her guardian angel Splenditello when committing these acts, thus justifying to her companion that sins were not being committed. Benedetta’s commitment to this ruse is an extremely interesting example of an action that can be considered lesbian-like–in addition to the more obvious ones. By taking on the role of Splenditello, Benedetta is transgressing the gender norms of her time period, effectively removing herself from the stereotypes and expectations set upon her because of her gender. Since Benedetta could not be with the woman she cared for as herself, she had to take on the persona of a man. By doing this she not only sets herself apart from the patriarchal ideals of the time, but she also assimilates to them. (Brown). Additionally, Brown argues that the relationship between Benedetta and Bartolomea likely encompassed mutual feelings of love and desire. Benedetta promised to be Bartolomea’s beloved, claiming to be “melting with love” for her. Brown writes that despite the shame she might have felt towards her desires, Bartolomea possessed a deep attraction to an older woman whose… “Personal magnetism brought forth the possibility of a richer and more rewarding emotional life” (125). During a time where the love Benedetta and Bartolomea likely shared was punishable by death, these transgressions of gender norms paired with the deep affection they shared is not surprising, especially within the church, whose incredible emphasis on piety, suppression, and chastity feuds with sexual desire. 

Though arguing for the concept of the modern lesbian during the Renaissance would be anachronistic and futile, it is clear that when a certain approach is taken, lesbian-like women and actions were quite common during this period. Even more clear, is that convents acted as extremely convenient places for these women to live through these experiences, whether it be romantic and sexual relationships with other women, defiance of gender roles, or a rejection of men through chastity. Through the surge of convents becoming civic institutions and the influx of patrician women becoming nuns, lines are blurred between nuns born of piety and nuns born of necessity. This strengthens the lesbian-like argument further by broadening the types of women joining convents, and thus broadening the capacity for lesbian-like experiences within the church. Through this, and many other factors, it is clear that the tie between nuns and lesbianism was entirely present during the Renaissance, and that a variety of different lesbian-like experiences were to be had within the church. 

Works Cited

Bennett, Judith M. “‘Lesbian-Like’ and the Social History of Lesbianisms.” Journal of the History of Sexuality, vol. 9, no. 1/2, Jan. 2000.

Brown, J. C. (1986). Immodest acts: The life of a lesbian nun in Renaissance Italy. Oxford University Press. 

Catholic Church, and Jeremiah Donovan. The catechism of the Council of Trent. Baltimore, J. Myres, 1833. Pdf. Retrieved from the Library of Congress, <www.loc.gov/item/72195507/>.

Jankowski, Theordora A. 2011. “’Virgins’ and ‘Not-women’: Dissident Gender Positions” in The Lesbian Premodern ed. by Noreen Giffney, Michelle M. Sauer & Diane Watt. Palgrave, New York.

Sperling, J. G. (1999). Convents and the body politic in late Renaissance Venice. University of Chicago Press. 

Strocchia, Sharon T.. Nuns and Nunneries in Renaissance Florence, Johns Hopkins University Press, 2009.