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Additional info for Across the Religious Divide: Women, Property, and Law in the Wider Mediterranean (ca. 1300-1800)
The Copto-Arabic canons of Cyril II, Ibn Turayk, and Ibn Laklak not only help to illuminate some of the critical matters of social life that the Coptic Church hierarchy attempted to codify but, with a thorough study, can also help historians to understand the complex parallels between the Eastern and Western Christian traditions, which continued to exist after the great schism and in the wake of the Islamization and Arabization of Egypt. Perhaps because the history of medieval Coptic Egypt is so understudied, it may be surprising that the codification of sexual conduct was more in sync with Latin Christianity than with the burgeoning Islamic religion, which was taking root in Egypt at this time.
Practices that may hinder the reproductive process, such as refusing to have sex, coitus interruptus, onanism, or birth-control medicines, are all forbidden in Ibn Laklak’s canons. We may infer from this that the Copto-Arabic articulation of sex at this time was that of an act that would only be sanctioned if carried out for the purposes of begetting children. This posture is not unique to the Coptic Church, and its parallels may be found in the Latin Church at approximately the same time period.
Caroline Brettell’s comparative study on dowry exchange, “Kinship and Contract,” is limited to the Christian areas of the Mediterranean. 69. ” Natalie Zemon Davis, Trickster Travels: A Sixteenth-Century Muslim between Worlds (New York, 2006), 204, 222. 70. ” See MacIntosh, “The Benefits and Drawbacks of Femme Sole Status in England, 1300–1630,” Journal of British Studies 44 (2005): 410–438. 1 Regulating Sex A Brief Survey of Medieval CoptoArabic Canons Maryann Shenoda In the eleventh century, the Lower Egyptian bishops confronted Pope Cyril II (1078–1092) about his ill repute and exhorted him to dismiss his companions from their office of service to the pope.