Search results
Results from the WOW.Com Content Network
The work regained its former popularity during the mystical movement of the 14th century. It may have been available to Julian to read and become familiar with—being a book written in a language she could read. [42] The book stipulated that anchoresses should live in confined isolation, in poverty, and under a vow of chastity. [34]
The cycle follows the life of Kristin Lavransdatter, a fictitious Norwegian woman living in the 14th century. Kristin grows up in Sel in the Gudbrand Valley, the daughter of a well-respected and affluent farmer. She experiences a number of conflicts in her relationships with her parents, and her husband, in medieval Norway.
Christine de Pizan was a noted late medieval writer on women's issues. Her Book of the City of Ladies criticized misogyny, while her The Treasure of the City of Ladies articulated an ideal of feminine virtue for women from walks of life ranging from princess to peasant's wife. [16]
Along with the junior kitchen-maid, the scullery maid did not eat at the communal servants' dining hall table, but in the kitchen in order to keep an eye on the food that was still cooking. [ 3 ] Duties of the scullery maid included the most physical and demanding tasks in the kitchen [ 1 ] such as cleaning and scouring the floor, stoves, sinks ...
Neither Greek nor Latin had a word corresponding to modern-day "family". The Latin familia must be translated to "household" rather than "family". [1] The aristocratic household of ancient Rome was similar to that of medieval Europe, in that it consisted – in addition to the paterfamilias, his wife and children – of a number of clients , or dependents of the lord who would attend upon him ...
Medieval Scotland was a patriarchal society, where authority was invested in men and in which women had a very limited legal status. Daughters were meant to be subservient to their fathers and wives to their husbands, with only widows able to own property and to represent themselves in law. [1]
The legitimacy of the medieval woman mystic was gained through partnership with the Catholic Church [13] and observed proof of physical suffering and deterioration. Medieval women mystics lived ascetic lives of severe fasting, abstinence, and isolation [14] lifestyle choices that became physically debilitating and in some instances resulted in death.
Her book, The Wool Trade in English Medieval History (1941), was published posthumously. [14] Medieval Women was reissued in 1975. In the 1940s, her sister endowed a "Power Feast" in Eileen's memory for some of the world's eminent historians to gather in honour of her immense contribution to historical scholarship.