By Leigh Ann Craig
This publication explores women's reviews of pilgrimage in Latin Christendom among 1300 and 1500 C.E. Later medieval authors harbored grave doubts approximately women's mobility; literary photographs of cellular ladies quite often accused them of lust, satisfaction, greed, and deceit. but genuine ladies often engaged in pilgrimage in numerous varieties, either actual and religious, voluntary and obligatory, and to destinations within reach and far-off. appearing inside either useful and social constraints, such girls helped to build extra confident interpretations in their wish to go back and forth and in their reviews as pilgrims. despite how their shuttle used to be interpreted, these girls who succeeded in changing into pilgrims supply us a unprecedented glimpse of standard ladies taking up outstanding non secular and social authority.
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Additional resources for Wandering Women and Holy Matrons: Women as Pilgrims in the Later Middle Ages
While Theophrastus leveled several accusations at women, and these accusations turned out to have had remarkable staying power in discourse about women, the text in which they are enumerated has a rather fragmented structure. Theophrastus (or Jerome) did not relate his list of charges against women to one another in any clear causal sense. The text begins with a complaint about women’s desire for clothing:16 Alcuin Blamires, introduction to Woman Defamed, Woman Defended: An Anthology of Medieval Texts, ed.
62 In the discussion which follows, I do not propose to revolutionize interpretation of the Wife of Bath; indeed, my examination of the surface use of a stereotype does not particularly challenge any of these viewpoints. My sole purpose is to show that fears of women’s mobility were central to the way in which she was presented, and it is my hope that reading her in that context may help provide nuance to other critical approaches and also to the reading of other texts that feature mobile women.
So if þou forbyd hur it will cauce hur do truspas. Therefor what profettis a diligente kepyng of a wyfe when ane vnchaste wyfe may not be kepyd, ffor þe keper of chastite is nede, and þat sho þat is not lustie to syn, sho may be callid chastie. And if sho be fayr, oþer men will luf hur, and if sho be fowle sho will be prowde, at cauce men make mekull on hur, and it is full hard to kepe þat wele þat many men luffis, and it is full hevy to hafe þat no man wyll cheris nor hafe in welde. Nevur-þe-les a fowle wyfe may bettir be kepyd þan a fayr wyfe may .
Wandering Women and Holy Matrons: Women as Pilgrims in the Later Middle Ages by Leigh Ann Craig