Medieval Women

Valkyries: the female supernatural beings that choose who dies and who lives on the battlefield. They protect some, but guide spears, arrows, and sword blades into the bodies of others. Viking myths about valkyries attempt to elevate the banality of war - to make the pain and suffering, the lost limbs and deformities, the piles of lifeless bodies of young men, glorious and worthwhile. Rather than their death being futile, it is their destiny and good fortune, determined by divine beings.

Salisbury 1226. When a child of village outcasts disappears from Salisbury, the odious new sheriff doesn’t seem to care. Ela Longespée is determined to help the girl’s desperate parents and her investigation leads her into the thick of a human-trafficking ring in London. There, she vows to find the lost child, arrest the perpetrators, and convince the king to make her high sheriff of Wiltshire.

The names of few medieval monarchs and their queens are better known than Eleanor of Aquitaine, uniquely queen of France and queen of England, and her second husband Henry II. Although academically labeled "medieval," their era was the violent transition from the Dark Ages, when countries' borders were defined with fire and sword. If princes fought for their succession to crowns, the princesses were traded—usually by their mothers—to strangers for political power without the bloodshed.

Hildegard von Bingen was never meant to be remembered by history. The 10th child of one of the Graf von Sponheim’s knights, she was given to Disibodenberg monastery partly out of gratitude to God, but also partly because her visions made her too odd to make a suitable wife. When she succeeded Jutta von Sponheim as magistra and prioress of Disibodenberg monastery, she found herself unable to keep her visions secret any longer. What happened next led her to revolutionize not only monastic life for women, but the whole world too.

Fourteenth-century Europe. The Black Death has killed half the known world, and in an isolated convent, a small group of nuns spends their days in work, austerity, and devotion, chanting the Liturgy of the Hours. But their community is threatened. Rumors of heresy and a scandalous Book of Ursula, based on the teachings of the charismatic former abbess and founder of the order, have prompted the male church hierarchy to launch an investigation. Disrespect and rebellion infect some novices, and the youngest among them pines for the bishop's chief inquisitor.

Joan of Arc was born in a small French village during the worst period of the Hundred Years' War. For generations, France had been besieged by the British. At age 11, Joan began to see religious visions telling her to join forces with the King of France. By the time she was a teenager, she was leading troops into battle in the name of her country. Though she was captured and executed for her beliefs, Joan of Arc became a Catholic saint and has since captured the world's imagination.

In the early 1800s, on a Hebridean beach in Scotland, the sea exposed an ancient treasure cache: 93 chessmen carved from walrus ivory. Norse netsuke, each face individual, each full of quirks, the Lewis Chessmen are probably the most famous chess pieces in the world. Harry played Wizard's Chess with them in Harry Potter and the Sorcerer's Stone. Housed at the British Museum, they are among its most visited and beloved objects.

The summer of 1273 is peaceful for most of England, except in the village of Tyndal, where Martin the cooper has been poisoned at the local inn. Martin had plenty of enemies; the killer could be anyone. Prioress Eleanor grieves for her friend, the newly bereaved Crowner Ralf, and offers what help she can. But then her own problems multiply.

When one of her company falls ill on a return journey to Tyndal, Prioress Eleanor accepts lodging at a nearby manor. There, Master Stevyns's wife is having an affair with the groom, while a local widow acts more like the lady of the manor than the lady herself. The master's eldest son and spouse are obsessed with sin and heaven, while his youngest son, bound for the church, unexpectedly returns with more interest in lute playing than the priesthood.

En una edad de tinieblas, donde la vida cotidiana discurre a menudo entre hechizos y ensalmos, cualquiera puede pasar por brujo. La sabia ironía de Ángeles de Irisarri conduce estas seis historias de brujas medievales, uniendo a su proverbial sentido del humor la construcción de un universo propio en el que las mal llamadas brujas aparecen sin artificios ni prejuicios ajenos, como lo que son: mujeres de carne y hueso.

Durante el reinado de Felipe II, dos mujeres —Ana de Mendoza, princesa de Éboli, y santa Teresa de Jesús— sostienen una batalla sin cuartel y se abren paso, cada una a su manera, en un mundo que pretende aplastarlas. La primera, en busca del triunfo mundano, trata de alcanzar la supremacía entre los grandes de España; la segunda, en busca de la unión plena con Dios, planta cara al fariseísmo religioso y burla las asechanzas del poder político.

The summer of 1276 at Tyndal Priory is peaceful - until Kenelm’s corpse is found floating in the millpond. When Brother Thomas concludes that the murder occurred on priory grounds, Prioress Eleanor and Crowner Ralf swiftly agree to help each other solve the crime. The murder victim, a newcomer, was disliked in Tyndal village, and no one there wants one of their own hanged for the deed. Fingers quickly point to a Jewish family, refugees under the relocation provisions of King Edward’s Statute of Jewry. As riots loom and threats mount against the family, Eleanor and Ralf have little time before popular opinion rules the murder solved.

Losing her mother to the witch’s noose and her father to those who placed her there, Lady Edyth DeVries flees for her life into the wilds of Scotland. With all her hopes pinned upon reuniting with the only family left to her, Edyth is tormented as a keeper of a dangerous secret, one that she is only just beginning to unravel.

In the winter of 1271, death stalks the corridors of Wynethorpe Castle on the Welsh border. When the Grim Reaper touches the beloved grandson of the castle lord, Baron Adam sends for his daughter, Prioress Eleanor of Tyndal, and her subinfirmarian, Sister Anne, to save the child with their prayers and healing talents. Escorting them to the remote fortress is Brother Thomas, an unwilling monk fighting his private demons.

It is May 1272, and Prioress Eleanor of Tyndal, recovering from a near-fatal winter fever, journeys to Amesbury Priory to visit her aunt in time for the Feast of Saint Melor. Although Eleanor hopes to regain her strength in the midst of pleasant childhood memories, death reveals a most troublesome fondness for her company. A ghost now haunts Amesbury. Is it perhaps the spirit of a pregnant woman who drowned herself in the River Avon? But soon the specter turns murderous.

1173, France. Eleanor of Aquitaine has been arrested for rebelling against her husband, King Henry II of England. Her loyal ladies-in-waiting, Alice and Joanna of Agen, have fled to the nunnery at Fontrevault, where they are anxiously awaiting news of their queen. Alice and Joanna struggle to adapt to their cramped new home at the Abbey. Each is secretly nursing a broken heart—and harboring unholy desires. Joanna left behind a lover, Jean, at Eleanor's court in Poitiers, and Alice has long been in love with the queen's daughter, Marie.

In March 1279, Edward I takes a break from hammering the Welsh and bearing down on England's Jews to vacation in Gloucestershire. The royal party breaks the journey at Woodstock Manor. There, one life begins as the queen gives birth to a daughter, and one draws to an end as apoplexy fells Baron Adam Wynethorpe. Hastening to the baron's deathbed is his eldest son, Hugh, a veteran of Edward's Crusades who can't shake off the battle horrors he has witnessed.

Parliamo di donne velate e subito pensiamo allo hijab o agli altri tipi di copertura del capo, o del volto, o dell'intero corpo della donna che sono in uso nel mondo islamico e che, non senza originare polemiche, molte islamiche indossano anche nei paesi occidentali. Ma la prescrizione alle donne di coprirsi il capo appartiene in pieno anche alla storia dell'Occidente.

Anche nel Medioevo troviamo donne disposte a vendere il proprio corpo "pro pretio, lucro et questu": condannata e ritenuta una vergogna, la prostituzione era però considerata ineliminabile e persino necessaria. Giustificabile, perché salvava da mali peggiori come la corruzione delle vergini e delle spose e "l'abominevole vizio della sodomia". Ma qual era la posizione della Chiesa e dei pubblici poteri nel regolare questo fenomeno divenuto assai rilevante? Nel Trecento, infatti, si assiste ovunque in Europa al proliferare dei postriboli, a volte quasi piccole fortezze del piacere.

Nel Medioevo le donne vivevano in una rigida sottomissione. Non assecondare la volontà della famiglia, non ubbidire agli uomini, padri, mariti o padroni, manifestare indipendenza di giudizio o di comportamento facevano di loro delle ribelli. Ma non sono mancate sante, regine, badesse, semplici monache, umili contadine, serve, schiave, eretiche, streghe, prostitute che hanno scelto di sottrarsi a destini segnati, resistendo, opponendosi, fuggendo. Donne decise a viaggiare, conoscere, insegnare, lavorare, combattere, predicare.