Enter the email address you signed up with and we'll email you a reset link. Need an account? Click here to sign up. Download Free PDF. Speculum, A short summary of this paper. Download Download PDF. Translate PDF. By Renate Blumenfeld-Kosinski Praise and blame are the two currents that wend their way through writings about women from antiquity to modern times. Indeed, as Monique Engel observed, this structure points to an ideological impasse, a fundamental contradiction within Christian doctrine on women and marriage.
New York, ; Marie-Therese d'Alverny, "Comment les theologiens et les philosophes voient la femme," Cahiersde civilisation medievale 20 , ; Katharine M. Most recently, see R. See also Wendy Pfeffer, "La louange des femmes: 'Oez seignor, je n'otroi pas' Berne, Bibliotheque de la bourgeoisie no.
Paris, See also her introduction of the Respit for biographical details on Jean le Fevre. But before looking in detail at the diptych formed by the Lamentationsand the Leesce, I would like to sketch briefly the types of writing that highlight the dichotomous view of women- through their content as well as through their form-and that could have in- duced Jean le Fevre to compose a refutation of the very work he had just translated and adapted with great effort.
Paul in his epistles. Jerome, who gladly kept the company of women, railed against them, and particularly against marriage, in his famous Adversus lovinianum, a polemical text against a certain Jovinianus who had objected to the ascetic ideals posited by Ambrose of Milan.
Significantly, in order to illustrate his points, Jerome introduced two catalogues of women; the good virgins, widows, and chaste wives contrast with the bad, stereotypically lascivious and disobedient women.
As Philippe Delhaye has shown, Abelard's first book of the Theologia Christiana draws on Jerome's Adversus lovinianum in its insistence on the det- rimental influence of women on a learned man's existence as well as in its use of pagan philosophers in addition to the Old and New Testaments. Jean le Fevre's French version often differs significantly from the Latin original: in certain respects, the French antimarriage diatribe can be seen as le Fevre's own work. Menoud, "Saint Paul et la femme," Revue de theologieet de philosophie 19 , I would like to thank the author for reminding me of this point in her careful reading of a first version of this paper.
While Delhaye insists exclusively on Abelard's antiwomen stance, Mary Martin McLaughlin shows in an excellent article that Abelard's views were in fact much more complex and conflicted. It was the Adversus lovinianum that made available to the Middle Ages the otherwise untransmitted text of the misogynist Theophrastus.
Jean le Fevre is rore to Abelard's thought on women than his reprise of St. Jerome's ideas. In his letters and sermons he sketched out a rule for Heloise's convent, the Paraclete, and in so doing revealed a "feminism," a belief in "the high dignity of the female sex, in which divine grace was completely fulfilled. Thus, while insisting in his exegetical texts on "traditional notions of man's superiority and the greater culpability of woman in their common transgression,"" he extolled women's capacity for religious devotion and service.
Pro and contra,sic and non could exist for him side by side and did not necessarily have to be resolved. The same pro and contra, albeit on a more secular level, can be found in a number of works dealing with women in a variety of contexts.
One example is Etienne de Fougeres's Livre des manieres of about Of the sixty-nine strophes devoted to women, thirty-seven deal with mauvaises femmes and the rest with femmesvertueuses. Sorcery, abortion, and what Etienne considered perverted sexual practices are prominent in the first part, while in the second part the Virgin, marriage, and maternity provide definitions of good women.
Another diptych, modeled on the conflicting advice Ovid gives in his Ars amatoria and Remedia amoris, is Andreas Capellanus's De amore, in which book 3, with its condemnation of love in almost all its forms, ostensibly contradicts all the possibilities of love the first two books had offered.
The only female activities alluded to in the Bien are spinning and weaving Although these occupations seem at first sight nothing but stereotypical, one should not forget that the production of clothing had positive theological connotations: as Barbara New- man points out, going back to Proverbs 31 and Solomon's ideal wife, Augustine 10 McLaughlin, "Peter Abelard and the Dignity of Women," p.
Anthony Lodge Geneva, See also Peter L. Fiero, Wendy Pfeffer, and Mathe Allain, eds. Bruno Roy, "La belle e s t la bete: Aspects du bestiaire f6minin au moyen age," in Renate Baader, ed. But this reference remains the lone indication that women can play a more active role in society; the overriding theme of the Bien is women's effect on men seen solely from a male point of view.
Significantly the Blasme and the Bien occasionally appear in the same manu- scripts;17the formal make-up of the manuscript codex thus reflects the impor- tance of the diptych as an ideological structure. Sometimes one and the same text contains both sides of the debate: a rather shocking antithetical structure can be found in the Evangile aux femmes, a mid- thirteenth-century satirical poem that exists in several versions.
For example: Moult fait femme a amer, son senz et sa mesure; Moultest bonne a garder s'amourtant cor el dure; Femmequant el fait bien, ce est et raison et droiture, Et s'elle est pute et fole, ce n'est que sa nature.
Each stanza forms a kind of uneven diptych, where the last line is a surprise and consequently shocks the listener. Misogyny always overwhelms the unsuccessful-because feigned-attempts- at praising women. Hildegard's Theology of the Feminine Berkeley, Calif. George Keidel Baltimore, These poems are "feminist if read according to line division but antifeminist if read according to punctuation" p. After being a contributor to the writings against women, he now wants to transform himself into a pro-woman champion.
In her seminal article, "Early Feminist Theory and the Querelle desfemmes, ," Joan Kelly pointed out that traditionally both praise and blame were male-defined. Could a male writer really atone for past sins against women by writing their praise without becoming merely the stock character of the penitent author?
Or could only a woman writer truly praise women? The Leesceis situated at a nexus of issues important to more than one late-fourteenth- and early-fifteenth-century writer. The problem addressed and partially resolved in the Leesce-namely, how to write well of women-also surfaced in Chaucer's Legend of Good Womenas well as in Boccaccio's De claris mulieribus, which, like the Leesce,was an important source for Christine de Pizan's Livre de la cite des dames.
If he wanted to construct a diptych, it was not so much one of blame and praise of women as of famous men and famous women; that is, Boccaccio's De claris mulieribus complements his own book on the fall of celebrated men and Petrarch's De viris illustribus. Many of Boccaccio's women are not particularly virtuous; and while they could function as exemplars of women's fame, most of them could not exemplify female good- ness. By contrast, Chaucer claimed to have chosen only good women for his Legend, written ostensibly as an atonement for his having translated the Roman de la Rose and composed the Troilus.
Like Jean le Fevre and Christine de Pizan, Chaucer seems to have tried to come to terms with a strong and persistent literary misogyny. Over the centuries the awareness of the power of literary traditions was par- ticularly pronounced in women writers, as Kelly found. She isolated one feature in the Querelle that united female writers: they set up their texts specifically as responses to and rebuttals of misogynistic texts.
Kelly also noted that women writers tend to attack authoritative texts rather than men as such. The text is divided into four books lamenting the sorry state of the narrator, who against his better judgment married a widow and has consequently become a bigame;as such, he has lost his clerical benefits. Here he explains why he is translating this book: because one has to blame vice and love virtue 1.
He also introduces the theme of martyrdom, which will occupy almost all of book 3: Matheolus, originally a "sage et autentique" man, is a martyr to marriage. Ma- theolus's own prologue, by contrast, is in a classical mold: he sends his little book out into the world and gives himself an Ovidian cast as one who has been metamorphosed from a "maistre" to a "bigame"; he used to be "noble ymage" and is now a mere "estatue" 1.
In book 2 of the Lamentationsan important passage not present as such in the Latin text and therefore Jean's own contribution theorizes on the use of exempla 2.
Matheolus's question, "Are there any good women? This appeal to authority elicits the following reflections on exempla: Afin que plus plenierement Vous appere et plus clerement De ma dottrine, que je baille, Selon les poetes vous taille Exemples,dont je vueil user, 23 The Second Council of Lyons had redefined the rules for clerical marriage. See van Hamel,LesLamentations, 2:cxii-cxviii. Certainlythe notion of petrificationis suggestedhere.
Indeed, Matheolus refers to his wife as Medusain 1. Howard 20 , 1- Bloch, "MedievalMisogyny,"Representations 24, esp. The idea of riot will become importantin my analysisof the Leesce. An important feature of the book is the large selection of illustrations—more than prints, maps, photographs, and paintings carefully chosen from repositories across the state and beyond, to show how Pennsylvanians have lived, worked, and played through the centuries.
Together they gathered scholars from all over the Commonwealth to envision a new history of the Keystone State and commit their resources to make imagining and writing a new history possible.
The genealogist trying to locate families, the surveyor or attorney researching old deeds, or the historian seeking data on land settlement will find Pennsylvania Land Records an indispensable aid. The land records of Pennsylvania are among the most complete in the nation, beginning in the s. Pennsylvania Land Records not only catalogs, cross-references, and tells how to use the countless documents in the archive, but also takes readers through a concise history of settlement in the state.
The guide explains how to use the many types of records, such as rent-rolls, ledgers of the receiver general's office, mortgage certificates, proof of settlement statements, and reports of the sale of town lots. In addition, the volume includes: cross-references to microfilm copies; maps of settlement; illustrations of typical documents; a glossary of technical terms; and numerous bibliographies on related topics.
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