Library of Medieval Women – serie

Christine de Pizan (1364-?1430) was the first French woman poet to make her living by the pen, and the first female interpreter of classical myths; she held enormous power in the French court and influenced late medieval culture in France and in England in a number of ways. The Letter of Othea to Hector, her most popular work, is a series of a hundred verse texts about a mythological figure or moment, with prose moral glosses explaining how to readthe myth in order to improve human character. It is translated here with introduction, notes, and interpretative essay.

Margaret of Oingt was born around 1240 into a noble family in the French Beaujolais region, and became prioress of the Carthusian charterhouse of Poletains; visionary and mystic, her writings are intelligent and humorous. Includedhere are the Page of Meditations, on sin and salvation; the Mirror, a vision of Christ; the Life of the Virgin Saint Beatrice of Ornacieux, an exemplary text; and letters and stories, including comments on her problems as prioress. They are translated from the Latin and Francoprovencal with an introduction, notes, and interpretative essay.Renate Blumenfeld-Kosinski is Chair, Department of French and Italian, and Professorof French, at the University of Pittsburgh.

Translation, with full explanatory notes, of the two works of Teresa de Cartagena, the fifteenth-century Spanish nun.This affordable, engaging and important translation of Teresa de Cartagena's works significantly expands and enriches the current canon of medieval women writers. ANNE CLARK BARTLETT, DePAUL UNIVERSITYTeresa de Cartagena was born in Burgos in about 1415-20, into a powerful family of Jewish origin. All we know of Teresa comes from her work: she was deaf and not physically strong, she was a nun, and - perhaps the source of her resilience -she was well-educated, above all in religion and moral philosophy. Deaf from early womanhood, her consolatory treatise Grove of the Infirm is a reflection on the spiritual benefits of illness; her second work, Wonder at the Works of God, was apparently written to counter the contention of her critics that a handicapped woman had nothing of value to say. This artful manipulation of the familiar devotional genre of "the treatise of consolation" reveals a woman writer intimately familiar with the cultural practices of her era; overall, both works allow a rare glimpse into the world of women in fifteenth-century Spain.DAYLE SEIDENSPINNER-NUNEZ is Professor in the Department of Romance Languages and Literature at the University of Notre Dame.

Frances Beer chooses Julian's first, more intimate, Revelations on which to base this accessible edition and study of her life and work.Despite the strange and distant nature of her life and subject-matter, the works of Julian of Norwich remain immediate and compelling. Her Revelations are recorded in two versions: the short text, or "first edition", written near the time; and the better-known second version, which is both longer and more complex, completed some twenty years later. The short text, offering personal details edited out in her "second edition", but which allow a bettersense of Julian as a person, is presented here in translation. It includes also those chapters from the long text that describe Julian's doctrine of the Motherhood of God. The volume also contains an introduction, placing Julianin the larger context of the fourteenth-century English mystical tradition, and an Interpretative Essay.FRANCES BEER is Professor of English at York University, Toronto.

Eye-witness account of the theft of the crown of St Stephen in 15c Hungary.Helene Kottanner was servant and confidante of the widowed Queen Elizabeth of Hungary (1409-1442). This is her first-person account of the part she played in the theft of the holy crown of St Stephen from the treasury of the royalstronghold Visegrad on 20 February, 1440, when the crown was smuggled out of the stronghold hidden in a pillow. It was immediately rushed on a sled to the queen, who within hours of its arrival at her castle in Komorn was delivered of a baby boy, Ladislaus Posthumous (1440-1457), who was crowned king of Hungary three months later. Helene Kottanner's account is unconsciously revealing about herself and her ambitions, allowing a rare glimpse into the innerworld of a late-medieval woman.

Selection of the works of Hrotsvit, the first-known woman dramatist, containing legends, dramas, and epics.Hrotsvit of Gandersheim (c.935 - c.975), almost certainly of noble Saxon parentage, was a canoness of the Saxon imperial abbey of Gandersheim, living and working there during its time of greatest material prosperity and cultural and intellectual pre-eminence. Her importance cannot be overestimated: she is the first poet of Saxony; the first known dramatist of Christianity (indeed the first known woman dramatist of any time); and a woman displaying erudition and wit in an essentially patriarchal age, a female author in a literary field dominated by men who insisted on re-evaluating and redrawing the literary depiction of women. Discovered in the late fifteenth century, her extraordinary oeuvre, written in medieval Latin, comprises a wide variety of genres: eight legends, six dramas, and two epics, organised into three books.The present volume contains a selection of Hrotsvit's works in Englishtranslation, together with an interpretative essay, critical introduction, and scholarly apparatus.Professor KATHARINA WILSONteaches at the University of Georgia.

Medieval attitudes to health and treatment revealed in Hildegard's treatise.Hildegard of Bingen [1098-1179], an important figure in her own time, has come increasingly to critical attention in recent years. Cause et Cure, attributed to Hildegard, is both a cosmological text and a medical handbook;it is a densely layered work woven together from diverse threads. It begins with a chapter on cosmology which leads to consideration of the human being as a small-scale copy of the universe. From here the focus shifts to the diseases and disorders which afflict human beings. The sections on treatment which follow provide information on medieval pharmacology and herbal healing. The text discusses the differences between male and female, human sexuality, embryology, sleep and dreams, signs predicting death or survival, astrological influences.The Introduction sketches Hildegard's life and career, and describes the cultural context with emphasis on medieval medicine. The Interpretive Essay discusses the selections presented in translation and alerts the reader to the benefits as well as the limits of medieval health care.MARGRET BERGER, formerly Associate Professor in the Division of Interdisciplinary Studies [German] at Simon Fraser University, has specialised in medieval German literature and Romance philology.

The powerful voice of major Italian medieval woman mystic, translated with commentary.Angela of Foligno is considered by many as the greatest mystical voice among Italian medieval women. She devoted herself to a relentless pursuit of God when as a middle-aged woman she lost her mother, husband and children; illiterate herself, she dictated her experiences to her confessor, who transcribed her words into Latin as the Memorial. In a direct and vigorous style, it tells of her suffering, visions, joy, identification with Christ, and finally her mystical union with God. However, her book has always been viewed with suspicion, indeed even bordering on heresy; her spirituality goes beyond conventional language as well as beyond accepted doctrines and modes of prayer.This annotated selection from the Memorial is preceded by a biographical introduction which places Angela's text in its historical, cultural, and spiritual context; the accompanying interpretive essay which follows compares Angela's experience with that of twentieth-century Christian feminist theologians. The volume is completed with an annotated bibliography.CRISTINA MAZZONI is Professor and Chair, Department of Romance Languagesand Linguistics at the University of Vermont.

Translations of eight saints' lives, giving an insight into women's religious culture in Anglo-Saxon England.Devout, virtuous and independent, the heroines of Old English saints' lives (one of the most popular literary genres of the middle ages) provided exemplars of personal and public inspiration for medieval Christians. The eight lives translated here are the earliest known vernacular accounts of the biographies of Æthelthryth, Agatha, Agnes, Cecilia, Eugenia, Euphrosyne, Lucy, and Mary of Egypt. They depict women escaping unwanted marriages, communicating with male relatives, acquiring an education, living autonomously as hermits, and achieving positions of leadership; such lives document not only the importance of spiritual faith to early Christian women, but also testify to how these women (and their audience) employed faith as a tool for empowerment.Each life is preceded by a brief description of the saint's cult from its early Christian origins to its presence in Anglo-Saxon culture. The translationis accompanied by an introduction establishing the general background for the genre, the conventions of women saints' lives, and women's religious culture in Anglo-Saxon England; and an interpretive essay exploring the relationships between explicit presentations of the female body and the strength of spiritual authority as exhibited in these texts completes the volume.LESLIE A. DONOVAN is Associate Professor at the University of New Mexico.

A modern English version of the Middle English text of Birgitta's Revelations made at the Birgittine Syon Abbey in England, in which the scribes extracted their favourite episodes from the longer Latin version.Saint Birgitta of Sweden (canonised in 1391) is one of the most important female figures of medieval Europe. She participated vigorously in its political life, attempting through her writings to end the Hundred Years War between England and France, and to strengthen the Papacy against the Schism; she also influenced other mystics, such as Julian of Norwich, Catherine of Siena, Chiara Gambacorta, Margery Kempe and Elizabeth Barton, leading a tradition in which women, despite being forbidden to preach, could act through writing visionary books. Birgitta was helped by cardinals, bishops, priors and masters in her task, speaking to Popes, Emperors and all Europe. For this work she is now proclaimed, with Catherine of Siena and Edith Stein, Patron of Europe.This book presents in modern English her medieval biography, excerpts from her massive book, the Revelationes, from a translation into MiddleEnglish made at Brigittine Syon Abbey in England. This is accompanied by an interpretive essay and an introduction tracing her life.

Women in 15c Bohemia express themselves on marriage, companionship, daily castle life, and family relations.The letters of the Rozmberk sisters, Perchta and Anézka, give a vivid insight into how medieval women viewed themselves. Perchta's letters inform her father that his choice of a husband for her has caused her desperate sadness andsorrow in which death seems a better alternative. Despite her unhappiness and her almost total dependence on others, however, Perchta undertook to take control of her own fate and to improve the circumstances of her life. Her letters were the means whereby she informed her father and brothers of her misery and persuaded them to take action, and in the process they tell us about her expectations of respect and companionship in marriage. The letters of bothsisters show them to be women with a vigorous sense of their own dignity and offer insights into the hopes and disappointments, joys and vexations of fifteenth-century women. The letters also introduce theenvironment and the activities of daily castle life, and offer an intimate picture of family life in the fifteenth century.JOHN M. KLASSEN is Professor of History at Trinity Western University, Canada. He was assisted in the translations by EVA DOLEZALOVA, Historical Institue, Prague, and LYNN SZABO, Trinity Western University.

Female mysticism, usually nourished in contemplative surroundings, in Blannbekin's case drew its inspiration from urban life; Weidhaus identifies her visions as 'street mysticism'.This early example of a spiritual diary incorporating the visions of a female mystic offers a glimpse of religious women's daily life and spiritual practices. Agnes Blannbekin was from an Austrian farming family, but as a Beguinelived an urban life: Ulrike Weithaus refers to her experiences as 'street mysticism'. Blannbekin's spiritual life revolved around the liturgical cycles of the church year, but also embraced the opportunities and vagaries of city life. Her visions comment on memorable events such as a popular bishop's visit to town during which people were trampled to death; the consequences of a rape committed by a priest; thefts of the Eucharist and the work of witches. Christ, for Blannbekin, is not only bridegroom, but also shopkeeper, apothecary, and axe-wielding soldier, and it was her vision of swallowing Christ's foreskin which led to the eventual censorship of her works. Life and Revelations has only recently been rediscovered by Austrian scholar Peter Dinzelbacher, and this translation is based on his critical edition.

The Paston letters viewed in the context of medieval women's writing and medieval letter writing.The Paston letters form one of only two surviving collections of fifteenth-century correspondence, in their case especially rich in letters from the women of the family. Clandestine love affairs, secret marriages, violent family rows, bickering with neighbours, battles and sieges, threats of murder and kidnapping, fears of plague: these are just some of the topics discussed in the letters of the Paston women.Diane Watt's introduction seeks to place these letters in the context of medieval women's writing and and medieval letter writing. Her interpretive essay reconstructs the lives of these women by examining what the letters reveal about women's literacy and education, lifein the medieval household, religion and piety, health and medicine, and love, marriage, family relationships, and female friendships in the middle ages.Professor Diane Watt is Head of the School of English and Languages, University of Surrey.

English translation of a variety of texts from women's books of hours, with introduction, notes, and an interpretive essay.The book of hours is said to have been the most popular book owned by the laity in the later Middle Ages. This volume brings together a selection of texts taken from books of hours known to have been owned by women. While some will be familiar from bibles or prayer-books, others have to be sought in specialist publications, often embedded in other material, and a few have not until now been available at all in modern editions or translations. The texts arecomplemented by an introduction setting the book of hours in its context, an interpretive essay, glossary and annotated bibliography.

Douceline de Digne, founder of the beguine community of the Ladies of Roubaud in Provence, was an important woman mystic of her time; contextual material includes comparison with the beguines of northern Europe.The Life of Douceline de Digne introduces to an English-speaking audience a 13th-century woman mystic [d.1274] of great significance in the study of female spirituality in the middle ages. Douceline combined an active life of community service [as Mother of the beguine community the Ladies of Roubaud] with vigorous mysticism, and was the focus of an intense cult in Provence after her death. The Life, probably written by Philippa de Porcellet, a member of Douceline's community in Marseilles, is complemented by a study of Douceline's importance in terms of her own spiritual experience, and also as founder and leader of the community, dedicated followers of Franciscan spirituality; she is also compared to other holy women of the later middle ages, especially the beguines of northern Europe.

Text, with English translation in two formats, of all the Old Norse poetry attributed to women - skáldkonur.The rich and compelling corpus of Old Norse poetry is one of the most important and influential areas of medieval European literature. What is less well known, however, is the quantity of the material which can be attributed to women skalds. This book, intended for a broad audience, presents a bilingual edition (Old Norse and English) of this material, from the ninth to the thirteenth century and beyond, with commentary and notes. The poems here reflect the dramatic and often violent nature of the sagas: their subject matter features Viking Age shipboard adventures and shipwrecks; prophecies; curses; declarations of love and of revenge; duels, feuds and battles; encounters with ghosts; marital and family discord; and religious insults, among many other topics. Their authors fall into four main categories: pre-Christian Norwegian and Icelandic skáldkonur of the Viking Age; Icelandic skáldkonur of the Sturlung Age (thirteenth century); additional early skáldkonur from the Islendingasögur and related material, not as historically verifiable as the first group; and mythical figures cited as reciting verse in the legendary sagas (fornaldarsögur).Sandra Ballif Straubhaar is Senior Lecturer in Germanic Studies at the University of Texas at Austin.

Female mysticism, usually nourished in contemplative surroundings, in Blannbekin's case drew its inspiration from urban life; Weithaus identifies her visions as "street mysticism".This early example of a spiritual diary incorporating the visions of a female mystic offers a glimpse of religious women's daily life and spiritual practices. Her visions comment on memorable events such as a popular bishop's visit to town during which people were trampled to death; the consequences of a rape committed by a priest; thefts of the Eucharist and the work of witches. Christ, for Blannbekin, is not only bridegroom, but also shopkeeper, apothecary, and axe-wielding soldier, and it was her vision of swallowing Christ's foreskin which led to her eventual censorship. Life and Revelations has only relatively recently been rediscovered by Austrian scholar Peter Dinzelbacher, and this translation is based on his critical edition.Ulrike Wiethaus is Associate Professor, Interdisciplinary Appointments, Wake Forest University.

Anne of France (1461-1522) composed these lessons - presented as a portrait of an ideal princess - as guidance in negotiating the pitfalls facing a woman in the world of politics. First English translation.Anne of France (1461-1522), daughter of Louis XI and sister of Charles VIII, was one of the most powerful women of her time. As the fifteenth century drew to a close, Anne composed a series of enseignements, "lessons", forher daughter Suzanne of Bourbon. These instructions represent a distillation of a lifetime's experience, and are presented through the portrait of an ideal princess to help her negotiate the difficult passage of a woman in the world of politics. The lessons are here translated into English for the first time and accompanied by full introduction, commentary and notes.Professor Sharon L. Jansen teaches in the Department of English, Pacific Lutheran University.

Late eleventh-century spiritual counsel for a woman recluse, anticipating medieval advice literature for anchoresses.Goscelin's Liber Confortatorius is extraordinary both as an example of high-medieval spiritual practice and as a record of a personal relationship. Written in about 1083 by the monk Goscelin to a protegee and personal friend, the recluse Eva, it takes up the tradition of St Jerome's letters of spiritual guidance to women, and anticipates medieval advice literature for anchoresses. As a compendious treatise, it has much to tell us about the intellectual interests and preoccupations of religious people in the late eleventh century. As a personal document, it allows a fascinating and uncommonly intimate insight into the psychology of religious life and the relationships betweenmen and women in the high middle ages. This English translation is presented here with notes and introduction.Monika Otter is Associate Professor of English and Comparative Literature, Dartmouth College.

Collection of letters and texts offering guidance for nuns, and including selections from Abelard's letters to Heloise.These translated letters and texts composed for younger and older women in twelfth-century convents illuminate the powerful medieval ideals of virginity and chastity. Abelard's history of women's roles in the church and his letteron women's education, both written for Heloise in her work as abbess, are seen here alongside previously untranslated letters and texts for abbesses and nuns in England and France. An interpretive essay explores the practical and spiritual engagement of women's convents with medieval commemorative and memorial practices, showing that the professional concern of women religious with death goes far beyond the stereotype of nuns as dead to the world, or enclosed in living death.VERA MORTON gained an MA in Medieval Studies at the University of Liverpool in 1994. JOCELYN WOGAN-BROWNE is Professor of English at Fordham University, NY.

A considerable collection of German women's poetry in translation, results of ingenious archival research.Although there were a number of outstanding women writers of the late middle ages, it was not thought that women composed lyric poetry. Classen proves this to be a misconception, presenting here a selection of secular love songs and religious hymns composed by fifteenth- and sixteenth-century German women poets, translated for the first time. Many seem to have left their works anonymously, or hid their names using acrostics; in these and other cases, Classen has identified a considerable corpus of writing which now fills the gap previously supposed to exist in the history of medieval and early-modern German women's poetry.

Selections from this widely varied original mystical treatise offer insight into the lives of C13 female religious in northern Europe.Here is one of the great surprises of German medieval literature. Compiled between c.1250 and c.1282, it is an extraordinary piece of imaginative writing. It integrates visions, auditions, dialogues, prayers, hymns, lyrical love poems, letters, allegories and parables, and draws creatively on features from hagiography, the disputation, the treatise, and magic spells, as the author documents her relationship with God and with her contemporaries. Selectionsfrom the text are presented here in translation with introduction and notes.Dr Elizabeth A. Andersen teaches in the School of Modern Languages, Newcastle University.

Translation of Christine's autobiographical Vision, both dealing with her own life and career, and offering a possible solution to the troubled state of France at the time.Christine de Pizan's The Vision is both a powerful contemporary response to the chaos that would eventually precipitate Henry V's invasion of France, and a fascinating view of the author's own progress as a woman reader, writer, and public commentator in the late Middle Ages. As a long-time intimate of the French court, Christine here analyses the origins of the civil strife in which France found itself in 1405, and offers a possible future, callingfor its resolution in the voice of a prophet. Alongside her documentation of the difficulties faced by a medieval woman left widowed early in life, she also explores issues of gender and authorship, interpretation and misinterpretation in her remarkable career as a writer and advisor of princes.Glenda McLeod is Professor Emerita, Gainesville State College; Charity Cannon Willard was Professor Emerita, Ladycliff College.

The first modern translation of one of the most influential books to come from the middle ages.The Gilte Legende was widely read as a model for everyday life, including the education of women through examples set by early Christian martyrs. This book divides the lives of female saints into: the "ryght hooly virgins",who vocally defend their bodies against Roman persecution; "holy mothers", who give up their traditional role to pursue a life of contemplation; the "repentant sinners", who convert and voice their defiance against a society thatdemanded silence in women; and the "holy transvestites", who cast off their gender identity to find absolution and salvation. Their lives reach through the ages to speak to a modern audience, forcing a re-examination of women's roles in the medieval period. LARISSA TRACY is Adjunct Assistant Professor of English at Georgetown University and George Mason University.Series editor JANE CHANCE

English translation of a variety of texts from women's books of hours, with introduction, notes, and an interpretive essay.The book of hours is said to have been the most popular book owned by the laity in the later Middle Ages. This volume brings together a selection of texts taken from books of hours known to have been owned by women. While some will be familiar from bibles or prayer-books, others have to be sought in specialist publications, often embedded in other material, and a few have not until now been available at all in modern editions or translations. The texts arecomplemented by an introduction setting the book of hours in its context, an interpretive essay, glossary and annotated bibliography.

Translation and facing text of an important female-authored work from the late middle ages.A Revelation of Purgatory was written by an unnamed woman, almost certainly an anchoress, in Winchester in 1422. It details from a first-person perspective a series of terrifying visions experienced by the author in which she witnesses the purgatorial sufferings of a former friend named Margaret who makes her way through the blazing fires of purgatory tormented by devils, the "worm of conscience", and - uniquely - her two former pets, a fierce little cat and dog. Through her prayer and the prayers she elicits from her own circle of influential priests, the anchoress is eventually able to deliver Margaret to the doors of the heavenly Jerusalem.Made available here in accessible parallel-text format with extended introduction and annotation, the Revelation is an important text: not only does it testify to popular and religious concerns with the afterlife in the late Middle Ages but also underscores the significant role played by women in mitigating the suffering of souls in purgatory by means of their personal interventions. The text also bears witness to female friendship, effective intergender dialogue, and the central role played by an anchoress in those communities with which she interacted, be they spiritual, institutional or personal.Liz Herbert McAvoy is Professor of Medieval Literature at Swansea University.