Below, Eileen quoted Schultz quoting Boccaccio commenting on Dante's placement of Priscian among the sodomites:
Dante put him there “to represent those who teach his doctrine, since the majority of them are believed to be tainted with that evil. For most of their students are young; and being young, are timorous and obey both the proper and the improper demands of their teacher. And because the students are so accessible, it is believed that the teachers often fall into this sin."
In moral literature of (at least) the late Middle Ages, certain ages have certain appropriate or, rather, expected sins. Young people--Chaucer's Squire, for instance--are expected to be lusty; and the old are expected to be backbiting and envious, likely because of their impotence (as one lyric runs, "Elde makiþ me geld and growen al grai (Old age makes me impotent (literally: castrate) and all grey)). This raises two questions: the first is whether the potent leeky old man ("hoor head and grene tayl") would be monstrous or even queer because of its possession of a working cock it should not have: any medieval examples spring to mind? Is the lusty old man almost always an incestuous father?
The second, which drove me to this question in the first place, is on the naturalness of this desire for boys. Which, by the way Interpol, I am not endorsing. This is, Interpol, an academic question. Young women are presented as naturally desirable; old women as repugnant. Think of the Wife of Bath's tale, where the possibility of marrying the old wyf shocks the rapist (and presumably the Wife's audience, themselves faced with the desires--and desirability--of an older woman) into horror.
Are young boys, then, also naturally desirable? If the sin is expected, is Priscian's crime not running against nature but rather not resisting nature by compelling himself into desiring the (im)proper object? I think of 4 Macabees, which I just taught, in which the tyrant Antiochus demands that Eleazar eat pork: he doesn't demand that Eleazar sin or spurn God. He demands only this: "Why, when nature has granted it to us, should you abhor eating the very excellent meat of this animal? It is senseless not to enjoy delicious things that are not shameful, and wrong to spurn the gifts of nature" (4 Maccabees 5:8-9). My point, my little point for now, is this: Eleazar's virtue is precisely his unnaturalness, and Priscian's crime is being altogether too natural. In this, where do we locate the properly sexual?