Medfem

Toril Moi, Sexual/Textual Politics, London, 1985 PN98.W64.M65.1985

Carol Meale (ed.), Women and Literature in Britain, 1150-1500,

Cambridge, 1993

(ed.) J.C. Parsons, Medieval Queenship, NY 1993

Georges Duby and Michelle Perrot, A History of Women in the West, Cambridge, 1992, volume 2, Christiane Klapisch-Zuber, Silences of the Middle Ages.

P. Szarmach, "Aelfric's Women Saints: Eugenia," in New Readings Women in Old English Literature, ed. H. Damico and A.H. Olsen, Bloomington 1990, 146-57.

E. Jane Burns, Body Talk: When Women Speak in Old French Literature,

Philadelphia, 1993.

Speculum 68.2 (1993) edited by Nancy Partner, eminism.

B. Cazelles, The Lady as Saint; A Collection of French Hagiographical Romances

of the Thirteenth Century,Pennsylvania, 1991.

Linda Lomperis and Sarah Stansbury, Feminist Approaches to the Body in Medieval Literature, Philadelphia, 1993.

Norris Lacy, "Fabliau Women," Romance Notes 25, no. 3 (1985), pp. 318-27.

Clarissa W. Atkinson, The Oldest Vocation: Christian Motherhood in the Middle Ages, Ithaca, 1991.

Mary Clayton, The Cult of the Virgin Mary in Anglo-Saxon England, Cambridge, 1990.

Christiane Klapische-Zuber, A History of Women in the West, 2: Silences of the

Middle Ages, Cambridge, 1992.

Jean Leclercq, Femmes et les femmes...Bernard etc, Kalamazoo 1989 BV639.W7.L41913.1989 Concerned with defending Bernard against charges of mysogynism, Leclercq refuses to acknowledge the implications of the description

in the De conversione (SBOp IV.61 preached to students at Paris, probably between Lent 1139 and the beginning of 1140), of the human will given up to natural drives as "a furious old hag" (vetula furens), who delivers a diatribe out of Statius' Thebiad IV:82-84).

Leclerc says of Bernard's 23 letters to women: "In the letter collection of Geoffrey of Vendome, there are only two to women, and three in the collection of both Peter of Blois and Gilbert Foliot. Adam of Perseigne seems to have written 10 letters to women, Yves of Chartres 12, and Hildebert of Lavardin 18. Among John of Salisbury's 325 letters we find not a single one addressed to a woman, and he scarcely ever metions women. Bernard tops the list, and to be complete, we should take into account the 4 letters written to married couples." p. 33

Matilda Bruckner, "Fictions of the Female Voice," Speculum 67 (1992) 865-91, with extensive bibliography in footnotes.

Shulamith Shahar, Childhood in the Middle Ages, London, 1990 HQ792.E8.S53.1990

Peter Dronke, Women writers of the middle ages New York 1984 PN 471 D76 1984

Diane Bornstein's book should be useful. as well as Katherina Wilson's.

In a recent Speculum there is a review of Prudence Allen, R.S.M., The Concept of Women: The Aristotelian Revolution, Montreal, 1985.

Hrosthvita of Gandersheim as playwright and historian.

Judith Hallett, Fathers and Daughters in Roman Society.

Medieval Texts and Contemporary Readers, ed. L. A. Finke and M.B. Shichtman, Ithaca, 1987, (PN 681 M425 1987) contains an essay by Sheila Delaney, "Mothers to Think Back Through etc.," pp. 177-197,Christine de Pizan.

Margaret Wade Labarge, A Small Sound of the Trumpet; women in medieval life,

Boston, 1986.

Suzanne F. Wemple, Women in Frankish Society, U. of Penn.

See K.J. Leyser, Rule and Conflict in an Early Medieval Society, Bloomington, 1979. DD 137.5 L45 particularly "The Women of the Saxon Aristocracy," the second part of which is on Saxon nunneries.

M.B. Rose, Women in the Middle Ages, Syracuse, 1986. hq1148 w66 1986

D. Radcliff-Umstead, The roles and images of women in the ma HQ1143.R733.

Ferrante, J. Woman as Image pn682.c6 f47

Nadia Margolis, "Christine de Pizan: the poetess as historian," Journal of History of Ideas 47 (1986) 361-75. GoodChristine's use of trans-sexual figure of Tiresias.

Suzanne Solente (ed.), Le livre des fais et bonnes meurs du sage roy Charles V

par Christine de Pisan, 2 vols., Paris, 1936.

Mary Frances Wack, "The Measure of Pleasure," Viator 17 (1986) pp. 173-196. "women are moister than men (a medical commonplace), and because moisture retains an impression less easily than dryness, women lack confidence concerning things promised to them" (185) Having drier brains than women, "the image of the desired object is imprinted more deeply in the imagination..." they are more likely then to contract love sickness, amor hereos. Women are more frequently, men more deeply stricken. Love is more intense for men, more pleasureable for women. intensior amor opposed to maior delectatio.

Jenny M. Jochens, "The Medieval Icelandic Heroine: Fact or Fiction?" Viator

17 (1986), pp. 35-50. Powerful women a figment of the male imagination.

Richard Firth Green, "Chaucer's Victimized Women," Studies in the Age of Chaucer

X (1988), pp. 3-21.

Kathryn L. Lynch, "Despoiling Griselda," ibid 41-70.

Susan Schibanoff, "The New Reader and Female Textuality," ibid, pp. 71-108.

E.A. Petroff, Visionary Literature devotional literature written by 28 medieval women. 1986

Begin with Gregory of Tours, who offers examples passim, with the fatal decision by Clothilda as a usefully dramatic example, modified perhaps by Fredegund's unsuccessful attempt to murder her daughter [ix.34].

Liudprand offers many examples, in the direction of grotesque realism; Marozia's invitation to Hugh, with the accompanying poem [pp. 133ff.], is useful; Boso's wife hiding treasure in pudenda, also with an accompanying poem, composed by servant, provides material for discussion of tone, genre, sensibility [pp. 150-151]; something might be done with the classical

names, or nicknames, of the king's concubines [pp. 152-153]; the woman who saves her husband from castration [pp. 148ff.], and the story of Willa's passion for the Priapic, "priestly" Dominic [pp. 199-200] might serve, again for the grotesque preoccupations of the male imagination, providing that you also give some consideration to differences between centuries, social structures in various countries, and economic realities.

For praise of women, Gregory offers a number of examples; Clothilda again, will become a saint, although her early behavior would suggest no such possibilities. Radegund is a favorite both of Gregory, and of Venantius Fortunatus. Chilperic's wife Fredegund is a nightmare figure, yet Gregory and Aimon (LHF also?) provide her with a pious moment, albeit one provoked by her children's predicament. Henry of Huntingdon, Historia Anglorum [pp. 157-58], gives an entirely unreliable encomium of Athelfleda, Arthur's daughter. See the Scottish atrocities reported [p. 261], including eviscerating pregnant women.

See Alistair Campbell's edition of Encomium Emmae, for an attempt to establish Emma as bond between Danish and English, in the course of which the Encomiast suppresses her first marriage; "a woman who married a man who had been her

late husband's relentless foe, and who had driven her children from their country, could not be made to appear an entirely pleasing character" [p. xlvi]. This should bring to mind at least Ywain. For another woman imagined as a bonding figure see: Eleanor Searle, "Fact and Pattern in Heroic History," Viator 15 (1984), 119-37.

Pierre de Langtoft's Chronicle [RS 47 (1,2)] provides rich material. See Brian's tears falling sleeping Cadwallo [pp. 238-40], and compare Erec,

William of Tyre, Orderic Vitalis [X.119; Stephen's wife upbraids him], and the article [Rene Louis, "l'episode des larmes d'Enide," Bulletin de la societe nat. des Antiquaires, 1952-53, pp. 166ff?; also summarized in Carolingian Myth and Epic]. Also suggestive is Richard's mother and Berengeria, cum oysels en cage.

Courtly conventions operate when Eleanor of Provence becomes wife of Henry III [p. 134], when Edward falls in love with non-pareil Blanche (with her picture first -- p. 198), and when Edward [p. 316, AD 1299] falls in love with another

sister of Phillip; comparison with Ydoine, this time; compare with Robert Mannying of Brunne's reduction of the rhetoric. When Prince Thomas is born, Edward is at Margaret's side [p. 324], cum falcoun al vent.

Otto of Freising generally abstract, but he does give some details [VI.3, Two Cities, Mierow] of Lothar's passion for concubine Waldrada, and charges of incest against queen Theutberga.

William of Tyre [xvi.xxvii, Babcock and Krey], describes Eleanor of Aquitaine's arrival in the East, and somewhat whorish behavior; see Ménestrel of Rheims, and Amy Kelly. Is the treatment of Eleanor an example of resentment towards women who obtain power? Look also at Blanche of Castille, mother of St. Louis, as

represented in St. Louis et alibi.

Check the woman in the ditch in Jordan Fantosme, ll.984ff, and Walsingham [RS 28, AD 1376] and other English chronicles of fourteenth century for depiction of Alice Perrers, possible model for Alice of Bath. See Chronicon Angliae, pp. 70-72.

For woman as figure of arrogance, see Potter's edition of Gesta Stephani [p. 124], and, more dramatically, Orderic Vitalis (Chibnall's edition, IV, pp. 261-262) with some help from Chibnall's notes, although none matches Fredegund.

Desmond Seward, The One Hundred Years' War, NY, 1978; Michael Prestwich, The Three Edwards, London, 1980; Sidney Armitage-Smith, John of Gaunt, NY, 1964; Richard Barber, Edward, Prince of Wales and Aquitaine, NY, 1978; Mildred Pope's [?] edition of Chandos Herald, Le Prince Noir.

Clothilda and the children of Clovis; Judith behind Charles the Bald; Blanche of Castille behind St. Louis; Matilda and Stephen; Theodoric the Ostrogoth and his mother in [Grandes Chroniques I.xi]

Consider also the possible relevance of Waldrada's dominance over Lothar in the middle of the ninth century; expanding the topic to mighty women would permit the inclusion of others from Gregory of Tours and his epigones.

Susan Mosher Stuard (ed.) Women in Medieval History and Historiography,

Philadephia, 1987. HQ143.W635.

Vox Feminae: studies in medieval woman's song, ed. J.F. Plummer, Kalamazoo, 1981.

David Herlihy, "Land, Family and Women in Continental Europe, 701-1200," Traditio 18 (1962) 89-120. Medieval Households, Cambridge 1985.

consider the wise woman, wisdom figure of vision literature, the eloquent saint, in William MacBain, The Life of St. Catherine by Clemence of Barking, Oxford, 1964. No pathos, only verbal mastery of the saint. Audience a convent.

Elizabeth A. Francis, La Vie de Sainte Marguerite, Paris, 1932. Latin/French by Wace, with much pathos. also Corbaran's learned mother, astronomer and theologian, in Guibert, Robert, Anon. Theoderic's mother. Concentrate on fabricating paradigmatic mothers, like Blanche, perhaps Emma, "within whose burning bosom we devise our earthly mothers etc."

Ursula Peters, Religiose Erfahrung as literatisches Faktum, Tubingen 1988.

Gertrude d'Helfta, Oeuvres spirituelles, t. II.III.IV, ed Piere Doy<re, Paris, 1968.

J.A. Nichols and L. Th. Shank, Distant Echoes: Medieval Religious Women,

Kalamazoo, 1984.

Claude Carozzi, "Une beguinne joachimite, Franciscains d'Oc, Toulouse, 1975.

La Vie de Sainte Douceline, ed. R Gout, Paris, 1927.

Adelhausen: Die Chronik der Anna von Munzingen, ed. J. Konig, Freiburger Diocesan-Archiv 13 (1880) 129-236.

Habermas, Rebekka, Die Beginene -- eine andere Konzeption von Weiblichkeit? in Die ungeschriebene Geschichte, Hrsg. von Wiener Historikerinnnen, Wien, 1984, pp. 199-207.

Frauenmystik im Mittelalter, ed. Peter Dinzelbacher und Dieter R. Bauer, Stuttgart, 1984. See Langer, pp. 341-346.

McLaughlin, Eleanor, "The Heresy of the Free spirit and Late Medieval Mysticism," Medievalia et Humanistica NS 4 (1973), pp. 37-54.

McDonnell, Ernest W. The Beguines and Beghards etc., New York, 1969.

Roisin, Simone, "L'efflorescence cistercienne et le courant f>minin de pi>t> au XIIIe si<cle, Revue d'histoire >ccl>siastique 39 (1943), pp. 342-378.

Phillips, Dayton, Beguines in Medieval Strasbourg, Stanford, 1941.

Lerner, Robert E., The Heresy of the Free Spirit in the Middle Ages,

Berkeley 1972.

Goodich, Michael, "The Contours of Female Piety in Later Medieval Hagiography,"

Church History 50 (1981), pp. 20-32.

Ann Rosalind Jones, The Currency of Eros, Bloomington, 1990.

Baudonivia, Vita S. Radegundis, Merov 2. pp. 377-95. Cf. Fortunatus' version,

Auct antiqu 4/2, pp. 38-39, and Merov 2, pp. 364-77.

R. Aigrain, Sainte Radegonde, Poitiers 1952.

I. Vielhauer, "Radegunde von Poitiers," Castrum peregrini

33, fasc. 164/165 (1984), pp. 5-34.

for moreRadegund, see 'saints'

Cogitatus' Life of Saint Brigida (PL 72, 775-790) second half of seventh century. She hangs her wash out on a sunbeam.

Jane Chance, Woman as Hero in Old English Literature, Syracuse, 1986.

Petrarch, Rerum familiarum libri I-VIII, Albany, 1975. pp. 238-244: a description of the bellicose virgin of Pozzuoli' "She practices not with cloth but with weapons, not with needles and mirrors, but with bows and arrows. She is marked not by the signs of kisses and the lascivious signs of the bold teeth of lovers, but wounds and scars."

Mary Erker, Maryanne Kowaleski, Women and Power in the Middle Ages

Patrick K. Ford, "Celtic Women: the Opposing Sex," Viator

19 (1988) 417-438.

Andrea Nye, Words of Power, NY 1990 BC57 N94 1990

(ed.) Jane Chance, The Mythographic Art, Gainesville, 1990 PR149.M95.M98.1990:

Margaret J. Erhart, "Christine de Pizan and the Judgment of Paris," pp. 125-155.

Judith L, Kellogg, "Christine de Pizan as Chivalric Mythographer" pp. 100-124.

Donald Lateiner, The Historical Method of Herodotus, Toronto 1989 D56.52,H45.L38.1989 pp. 135-140, "The Subject of Women."

Mary Lefkowitz, "Women's heroism," in Heroism and Hysterics, NY 1981: "Influential Women," Images of Women in Antiquity, ed. A. Cameron and A. Kuhrt, Detroit, 1983, pp. 49-64.

Carolyn Dewald, "Women and culture in Herodotus' Histories, Women's Studies

8:93-127.

Mary Erler, Maryanne Kowaleski, Women and Power in the Middle Ages HQ 1143.W63.1988

Journal of History of Sexuality

Karl Bruel, ed., Cambridge Songs, Cambridge, 1915.

#18 (p. 54) gratulatio reginae, trochaic meter of 15 syllables, all lines end in -a; perhaps composed by "a literary lady at the imperial court." (Breul 79)

#32 (64) Verna Femine Suspira by a woman? see Allen MP V, 432-35, for complaining nuns.

Bella Millet and Jocelyn Brown, Medieval English Prose for Women,

Oxford, 1990 PR1120.M374.1990

E. Robertson, Early English Devotional Prose and the Female Audience,

Knoxville, 1990 PR275.R6.1990

Joel Rosenthal (ed.), Medieval Women Sources History, Athens, 1990 HQ1143.M43.1990.c1 "saints lives etc."

Peter Godman, Poetry of the Carolingian Renaissance, Norman, 1985, PA8164.P64.1985 pp. 65 ff. Notker, Perpetua, Rachel, with reference to Mary Lefkowitz, Heroines and Hysterics, London, 1981.

Sharon Elkins, Holy Women of 12th-Century England, Chapel Hill, 1988

last chapter, "Virgin Mothers," of Thomas J. Heffernan, Sacred Biography,

Oxford, 1988.

David Herlihy, Opera Muliebria: Women and Work in Medieval Europe,

Philadelphia, 1990 (reviewed in Speculum 66 (1991) 888-889.

Paulette L'Hermite-Leclercq, Le monachisme f>minin etc. Paris, Cujas, 1989.

Sheila Fisher and Janet E. Halley, Seeking the Woman in Late Medieval etc.,

Knoxville, 1989

Gloria K. Fiero, Wendy Pfeffer, Math> Allain, Three Medieval Views of Women, New Haven, 1989. French dits.

Linda Georgianna, "Any Corner of Heaven: Heloise's Critique of Monasticism," Mediaeval Studies 49 (1987), 221-253.

Sarah McNamer, "Female Authors etc.," Viator 22 (1991), 278-310.

Karl Bruel, ed., Cambridge Songs, Cambridge, 1915. #18 (p. 54)

gratulatio reginae, trochaic meter of 15 syllables, all lines end in -a; perhaps composed by "a literary lady at the imperial court." (Breul 79)

#26 (59) Heriger, "satiric" (Breul 86): false vision, prophet, cf. Apocalypse of Golias, etc. missing stanza? more missing?

#32 (64) Verna Femine Suspira by a woman? see Allen MP V, 432-35.

William D. Paden, The Voice of the Trobairitz, Philadelphia, 1989. PC3308.V65.1989

Dhuoda, Liber Manualis, Ed. with French translation by P. Rich>, Paris, 1975. Handbook of spiritual instruction written 841-843 by Frankish noblewoman for

her son. BJ 1520.D514.1975

Herodotus, with an English translation by A.D. Godley, London, 1926.

Donald Lateiner, The Historical Method of Herodotus, Toronto, 1989 D56.52,H45.L38.1989. p. 180: "Bodily mutilation and perverted sexual acts, 'harem intrigues,' and the confusion of sex and power illustrate the hybris of autocrats." pp. 135-140, "The Subject of Women."

Mary Lefkowitz, "Women's heroism," in Heroism and Hysterics, NY 1981: Influential Women," Images of Women in Antiquity, ed. A. Cameron and A. Kuhrt, Detroit, 1983, pp. 49-64.

Sancisi-Weerenburg, H., "Exit Atossa; images of women in Greek Historiography Persia," in Images of Women in Antiquity, ed. A. Cameron and A. Kuhrt, London, pp. 20-33.

"Sexual promiscuity often appears in a social utopia...But Herodotus is also aware of the disquieting implications of total sexual freedom." p. 117, Stewart Flory, The Archaic Smile of Herodotus, Detroit, 1987.

On Amazons and inversion (commentingHerodotus IV 110-17), Fran$ois Hartog, The Mirror of Herodotus, Berkeley 1988, pp. 216-24.

Carolyn Dewald, "Women and culture in Herodotus' Histories,” Women's Studies

8:93-127.

Rapes of Io, Europe, Medea, Helen, are the initial provocations for Herodotus' narrative, then story of uxorious Candaules insisting that Gyges act the voyeur, with Candaules' wife taking vengeance by replacing Candaules with Gyges, all this preparing for Croesus the Lydian's contribution to history.

Barbara Newman, "Flaws in the Golden Bowl: Gender and Spiritual Formation in the 12th Century," Traditio XLV (1989-90), 111-146.

Alexandre Leupin, Barbarolexis, Cambridge 1989.

ed. Margaret Brabant, Politics, Gender, and Genre: The Political Thought of

Christine de Pizan, Boulder, 1992, pp. 53-73.

Albrecht Classen, "Female Epistolary Literature from Antiquity to the Present,"

Studia Neophilologica 60 (1988) 3-13.

Judith W. George, Venantius Fortunatus, Oxford, 1992, pp. 152-178, "Merovingian Noblewomen", and useful bibliography. Bezzola 55-74.

Eucheria, Merovingian poetess, of whom one poem survives, Poetae Latini

5, ed. E. Baehrens, Leipzig, 1883, 361 ff. For information on Eucheria, see K.F. Stroheker, Der senatorische Adel im spatantiken Gallien, Tubingen, 1948, no. 118; P. Riché, Education and Culture in the Barbarian West, South Carolina, 1976, 186-187. Epitaph for Dynamius and Eucheria composed by grandson Dynamius, MGH AA 6.2, p. 194.

Linda M. Paterson, The World of the Troubadours, Cambridge 1993 PC3308.P33.1993, pp. 175-182 "Gregory IX decided in 1236 that if one member of a Jewish couple

converted to Christianity after marriage, the children should go with the father because he exercizes paternal power; however Hostiensis, commenting this papal decision, argued that a woman who chose Christianity should on be regarded as an honorary male because she had Chosen viriliter." Section on women: 220-279.

see 'camsongs'

Shulamith Shahar's Fourth Estate, NY 1983 HQ1147 E85 S5213 1983