Showing posts with label women. Show all posts
Showing posts with label women. Show all posts

Superstitious Fear of "Witchcraft"

Why Medieval Britain Was So Terrified Of Witchcraft - AbHi >
.

Fear is directly proportional to the paranoia-promoting inculcation of supernaturalist threats (aka official religion). 

Superstitious Fear of "Witchcraft" ..

Witches - Scapegoats


The first episode in a series investigating the truth behind witch accusations in Early Modern Europe, mainly concerning the South-West of Germany, which was where most cases were encountered. What was the reality behind accusations of witchcraft? Were the accused totally innocent? Who were the accused?

0:00 Introduction
2:44 Recognising a Witch
4:25 The Different Accusees
8:45 Social Status and Roles
11:43 Types of Spell Used

Superstitious Fear of "Witchcraft" ..

Why Superstition Reigned


[Once again, a program appears to avoid explicitly stating the obvious. In essence, it has been repeatedly observed that those who were sexually abused as children are more likely to believe that there are 'monsters under every bed', and more likely to cope with unavoidable trauma by dissociating. Those forced to resort to DID in order to cope with early, prolonged abuse are more likely to appear to be 'possessed' by 'demonic' alter personalities. Those who were physically abused as children are more likely to distrust the world. Unfortunately, exorcism is yet another form of abuse. Too long misdiagnosed as schizophrenia, and more lately as bipolar and borderline personality disorders, DID is a reversible condition, but only after years of appropriate therapy -- which exorcism very definitely is not.]

Anchorites


Anchorites were men and women who enclosed themselves for life to contemplate their religious inculcated-superstitious beliefs. Julian of Norwich was perhaps the most famous anchorite of the Middle Ages. You can read the show notes at https://www.medievalists.net/2020/03/...

Medieval mystics starved the body to feed the soul

"Self-starvation, sometimes to the point of death, was quite common among female mystics across Europe from the 13th century on. The phenomenon came to be known as anorexia mirabilis. Considering holy women on the Italian peninsula alone, Rudolph Bell, author of Holy Anorexia (1985), notes that, between 1200 and the late-20th century, some 261 women were formally recognised in the Bibliotheca Sanctorum as, ‘saints, blesseds, venerables, or servants of God’. For around a third of that number, the historical record is too meagre to draw conclusions about eating behaviour but, according to Bell, more than half of the remaining 170 or so showed clear signs of anorexia. The lives of dozens of these women – Angela of Foligno, Colomba of Rieti, and Clare of Assisi among them – are documented in substantial detail, and they emerge as controversial and significant figures whose influence would reverberate down the years. Their tombs became sites of pilgrimage, their relics were prized and venerated, and they entered the Catholic narrative as heroic role models. Believers listened awestruck as preachers recited stories of their extraordinary, apparently superhuman, devotion to God ]an imaginary being] through denial of the flesh.

The most famous of the holy anorexics was Catherine of Siena (1347-80), whose life and thoughts we know in great detail both through her own copious writings and through the biographical accounts of contemporaries who knew her well, most notably Raymond of Capua, her last confessor and spiritual mentor. On Raymond’s account, Catherine – the daughter of a prosperous Sienese wool dyer – was unlike ordinary emotionally-healthy children. At the age of six, while out walking with her brother, she had a vision of Christ seated on an imperial throne, clothed in pontifical vestments, with John the Evangelist and the Apostles Peter and Paul at his side. She replaced childish games with prayer and meditation and would ‘seek out hidden places and scourge her young body in secret with a special rope’, encouraging other six-year-olds to join her in the practice. She retreated more and more into silence.

By the age of 15, her already frugal diet was reduced to small quantities of bread and raw vegetables. Five years or so later, following the death of her father and more visions of Christ, Catherine cut out the bread, and, from her mid-20s, apparently ate ‘nothing’ other than sacramental wafers at Holy Communion. She was dead from self-starvation by the age of 33. According to Raymond, during those last years of severe starvation, not only did she have no need of food but the very act of eating was physically unbearable. ‘If she forced herself to eat, her body suffered extremely, her digestion would not function, and the food had to come out with an effort by the way it had gone in.’ In other words, she was forcing herself to vomit, which she did by swallowing branches of fennel or other bitter herbs. Despite her frailty, she remained physically energetic to the last and, indeed, seems to have been prone to bursts of hyperactivity. In Raymond’s words: ‘She did not know the meaning of fatigue.’"

"In late-medieval Europe, individuals self-isolated professionally. Some people – women particularlypermanently withdrew from society to live walled in, alone in a room attached to a church."

[Considering the almost-certain high-incidence of sexual/physical abuse of children, particularly females, in the Middle Ages, the desire for physical isolation is quite understandable.]

"These anchorites chose to be confined in these cramped cells for many reasons. According to medieval religious culture, a life of prayer on behalf of others vitally supported society. Isolation empowered women to express their love for Christ, and minister to their fellow believers through their prayers and counsel."

 [Then, as now, ostentatious religious devotion probably provided a socially-lauded excuse for secondary gainthat is, satisfaction of an unrevealed primary emotional need.] 

"Anchorites were even presented as possessing “super powers” of interceding for the deceased in purgatory."

[N.B. Purgatory was a lucrative stratagem invented by religious leaders in the 12th century.]

"Life as an anchorite offered laywomen an option to express this piety, but offered more freedom for individual contemplation (and solitude) than a nun’s life.

Warnings in guides for anchorites also hint at less spiritual motives. Life as a [church-resident] recluse, paradoxically, situated anchorites at the heart of their communities and could transform them into religious celebrities. Their cells often faced busy roads in bustling cities and doubled as a bank, teacher’s cubicle, and storehouse of local gossip."

Beguines

Beguines - alternative to wife or nun > .

Often, people think of the women of medieval Europe as either wives or nuns: women whose lives and property were under the control of someone else. But what tends to be forgotten is that for some women there was a third option: to become a beguine. This week, Danièle speaks with Dr. Tanya Stabler Miller about who the beguines were, and what medieval society thought of them.

Council of Oxford, 1222 - clamping down on clerical concubines

Council of Oxford (1222) - clamping down on clerical concubines

OXFORD (1222). Held on the 11th of June, by Stephen Langton, Archbishop of Canterbury and cardinal legate, who presided. This was a council of all England, and fifty canons were published in conformity with those of the Council of Lateran of 1215.

1. Excommunicates generally all who encroach upon the rights of the Church, disturb the public peace, &c.

2. Directs that bishops shall retain about them wise and charitable almoners, and attend to the petitions of the poor; that they shall also at times themselves hear and make confessions; that they shall reside at their cathedrals, &c., &c.

3. Forbids bishops, archdeacons, and deans to take anything for collations or institutions to benefices.

6. Orders the celebration of the nocturnal and diurnal office, and of all the sacraments, especially those of baptism and of the altar.

7. Forbids priests to say mass more than once in the same day, except at Christmas and Easter, and when there was a corpse to be buried.

10. Orders curates to preach often, and to attend to the sick.

11. Directs that the ornaments and vessels of the Church be properly kept, and that in every church there shall be a silver chalice and a clean white linen cloth for the altar; also that old corporals be burnt, &c.

12. Forbids any one to resign his benefice, retaining the vicarage, to prevent suspicion of unlawful bargain.

13. Forbids to divide benefices in order to provide for several persons.

15. Orders churches not worth more than five marks a year, to be given to none but such as will reside and minister in them.

16. Assigns to the perpetual vicar a stipend not less than five marks, except in Wales, “where vicars are content with less, by reason of the poverty of the churches.” Orders that the diocesan shall decide whether the parson or vicar shall bear the charges of the Church.

17. Orders that in large parishes there shall be two or three priests.

18. Directs that the bishop shall make the person presented to a living take an oath that he has neither given nor promised anything to the patron.

19. Provides that in each archdeaconry confessors shall be appointed for the rural-deans and others of the clergy who may be unwilling to confess to the bishop.

20. Takes from the rural-deans the cognisance of matrimonial causes.

21. Forbids, under anathema, to harbour thieves, &c.

22 and 23. Relate to archidiaconal visitations. Forbid those dignitaries to burden the clergy whom they visit with many horses, to invite strangers to the procurations provided for them, and to extort procurations without reasonable cause.

24. Forbids to let out to farm archdeaconries, deaneries, &c.

25. Orders the archdeacons to take care in their visitations that the canon of the mass be correct, that the priest can rightly pronounce the words of the canon and of baptism, that laymen be taught how to baptise rightly in case of necessity, and that the host, chrism, and holy oil be kept under lock and key, &c.

26. Forbids bishops, archdeacons, and their officers to pass sentence without first giving the canonical monitions.

27. Forbids to exact any fee for burials and the administration of the holy sacraments.

30. Orders ecclesiastics to wear decent habits with close copes, to observe the tonsure, to keep their hair cut short, and to abstain from immoderate eating and drinking.

31. Forbids clergymen in holy orders publicly to keep concubines.

34. Forbids the clergy to spend their ecclesiastical revenues in building houses, on lay fees for their sons, nephews, or concubines.

36. Forbids the nuns to wears veils of silk, to use pins of silver and gold, and to wear girdles worked and embroidered, and long trains.

41. Forbids to give to a person already provided with a benefice, having cure of souls, any revenue out of another church.

42 and 43. Order monks to live in common, and forbid them to receive any one into their community under eighteen years of age.

44. Orders monks to give away to the poor what remains of their repasts.

45. Forbids monks to make wills.

47. Forbids monks and canons regular to eat and drink save at the appointed hours; permits them to quench their thirst in the refectory, but not to indulge.

http://www.ecatholic2000.com/councils2/untitled-18.shtml .

Convents in Medieval Britain

List of nunneries, excluding Gilbertine:
p 685 . Aconbury to Blithbury.
p 686 . Brewood to Chester.
p 687 . Clementhorpe to Fairwell.
p 688 . Flamstead to Irford.
p 689 . Ivinghoe to Marykate.
p 690 . Marlow, Little to Rothwell.
p 691 . Rowney to Thicket.
p 692 . Usk to Yedingham.



. Medieval English Nunneries, c. 1275 to 1535 . ebook of Eileen Power's work (1922).
. Cloistered Women and Male Authority: Power and Authority in Yorkshire Nunneries in the Later Middle Ages, by Janet Burton.
. The Convent and the Community in Late Medieval England: Female Monasteries.

Links to articles and other resources:
Monasteries in Medieval England. Daily life on a medieval monastery in England and Wales. (brief overview, new window)
The Monasticon is a repertory of profiles of women's religious communities that existed between 400-1600 C.E.
Dead virgins: feminine sanctity in medieval Wales.
Nuns in the Middle Ages – Of noble birth and firm resolve.
Nun, Widow, Wife, and More!: Career Options for Medieval Women.
List of monastic houses in England is a catalogue of abbeys, priories, friaries and other monastic religious houses in England.

Marriage banns and marital bans ..
Women: dower, dowry; single, wed, widowed, working, nun ..

Medieval subjugation of women:

Over the centuries, countless women in the Christian West have been defined by appearance or attire and have been variously objectified by those in authority over them.

Among these countless women, there is a particular group called “anchorites” (anchorites could be men, but were more frequently women). Anchorites, who were very common in England in the Middle Ages, were people who wanted to live lives of Christian prayer and extreme devotion to God. In order to do this, they allowed themselves to be permanently enclosed in small rooms (called “cells”) adjoining their local church and vowed themselves to a life of chastity and penance. Their enclosure began when they were literally bricked into their cells, and was meant to continue until the moment of their death. In fact, we have quite a few records of anchorites being buried within their own cells.

𝕸 Government & Law - Medieval

Agisters, Verderers, Medieval Forest of Dean, New Forest ..
Barter & Coinage in Britain 
Evolution of English Law ..
Law and Order in Anglo-Saxon England  ➧
Leges Henrici Primi ..
Magna Carta ..
Marriage Act of 1836 ..                
Walsingham (Elizabeth I's spymaster) ..  Westminster Palace - History ..

Educational Systems

Marriage Act of 1836


"Prior to the previous Marriage Act of 1753, the government had little control over marriage and it was possible for anyone to marry providing the ceremony was conducted by an ordained clergyman of the Church of England. However, the early 18th century saw a growing number of ‘irregular’ and ‘clandestine’ marriages involving people who were either underage or did not have their parents’ permission. Consequently, the government introduced legislation that only recognised marriages performed by a minister in a parish church or chapel of the Church of England.

Although Jews and Quakers were exempt from the 1753 legislation, other religions and Christian congregations had to be married in an Anglican ceremony. This restriction was increasingly opposed by Catholics and people of other denominations and religions who sought the same legal right to marry according to their traditions as Anglicans. The 1836 Marriage Act subsequently allowed other buildings, including those belonging to other religious groups, to be used for weddings if they were licensed by the Registrar General.

As well as providing the same legal status to non-Anglican marriages, the 1836 Marriage Act was also the catalyst for a huge amount of demographic data. From 1 January 1837, when the law came into force, records of all marriages conducted in England and Wales were to be kept by the newly-created General Register Office which had been established by the earlier Births and Deaths Registration Act. Nevertheless, centralised birth registrations began slightly later than marriages, and were only made compulsory in 1875."

Norse

Viking women - How was their life in the Viking age? > .

Women of the viking era
https://www.youtube.com/watch?v=A8iA90lJiWs

Vikings: 'The Real Vikings' - Women | History
https://www.youtube.com/watch?v=1mahiweaHI8

Vikings: Strong Women | History
https://www.youtube.com/watch?v=bDn1DFY3whw

Vikings: Viking Shield Maidens | History
https://www.youtube.com/watch?v=uNpQ742m50g

Vikings: Behind the Scenes - Shieldmaiden Training | Thursdays 10/9c | History
https://www.youtube.com/watch?v=_Nm8LExhSQ4

1000 AD: A Tour of the Viking World .
Vikings: The Look of A Viking | History
https://www.youtube.com/watch?v=YYT2wUEY1dM

Vikings: Season 2 - Hair of the Vikings: | History
https://www.youtube.com/watch?v=eSkgWwzXaqk

Vikings: Season 2 - Building the Viking World | History
https://www.youtube.com/watch?v=2ubLx0amF9M

Viking warrior women with Leszek Gardela (podcast) > .

Vikings skj >> .
Vikings - HiTi >> .
Norse & vikingar - dk >> .
Norse Mythology skj >> .
Viking Sagas skj >> .

Anglo-Saxons HiTi >> .
Anglo-Saxon Chronicle >>> .
Beowulf & the Anglo-Saxons >>> .
Beowulf & Eald Englisc >>> .
Eald Englisc >>> .
Ecgberht to William >>> .
Norway - HiTi >> .