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06/03: [翻譯..未完] 古老與其他的聲音 The Old Voice and The Other Voice

Margaret L. King and Albert Rabil, Jr.

在西歐與美國女性幾乎在職場、商場、政治圈內平等。她們大部分享有教育權、選舉代表權、還有財務上的自主權。對女人最切要的是在公共議題上:薪資平等、小孩照顧、家庭虐待、乳癌研究、和修改教育課程時隨時記得把女人包含進去。

這些近期以來的成就根植於大約六百年前女人﹝和一些男性支持者﹞所說過的事情上面。相對與那些創造西方文化的受教育男性所發出的「第一順位聲音」,她們的意見是「其他聲音」。歐洲文化在西元 1300 到 1700 之間經歷了普遍性的重塑﹝稱為文藝復興或現代早期﹞,對女性平等與機會的質疑在同一時期也被提出,且這些問題到現在依舊成立、依舊尚未解決。


「其他的聲音」浮現的背景是有三千年歷史的女性貶抑 (misogyny) ,這是一種對女人的仇恨,根植於與西方文化相關聯的數種文明:希伯來、希臘、羅馬、和基督教。這些傳統滲透到各種在歐洲中世紀所發展知識、醫學、法律、宗教、與社會制度,而女性貶抑承繼了他們。

以下的幾頁文字敘述現代早期歐洲人所承繼到的女性貶抑傳統,和由「其他聲音」所造成、挑戰當時盛行思想的新傳統。這個回顧可以當作是了解《現代早期歐洲的其他聲音》一系列書籍時的框架。針對書與其作者的特別介紹則在各本書裡面。

女性貶抑的傳統,西元前 500 年到西元 1500 年

認為女性在身心兩方面皆不如男性的認知埋藏在古希臘哲學與醫學理論裡。同樣的,從古羅馬繼承來的民法結構對女人有偏見,而基督教思想家從希伯來文聖經和基督教新約發展出的觀點,也認為女人是負面和無能的。這些負面觀點呈現在一般平民化、廣為流傳的方言文學作品裡。 在大部分婦女生活的社會網絡─家庭與羅馬天主教教會的網絡─就是由這種女性貶抑傳統所形塑,而且它嚴格地限制了婦女所可以活動與作用的世界。

希臘哲學與女人的天性希臘生物理論假定女人不如男人而且把他們定義成只適用於生小孩與管理家庭事務。哲學家亞里斯多德的著作裡面很權威地表達了這個觀點。

Aristotle thought in dualities. He considered action superior to inaction, form (the inner design or structure of any object) superior to matter, completion to incompletion, possession to deprivation. In each of these dualities, he associated the male principle with the superior quality and the female with the inferior. "the male principle in nature," he argued, "is associated with active, formative and perfected characteristics, while the female is passive, material and deprived, desiring the male in order to become complete." men are always identified with virile qualities, such as judgment, courage, and stamina; women with their opposites - irrationality, cowardice, and weakness.

The masculine principle was considered to be superior even in the womb. Man's semen, Aristotle believed, created the form of a new human creature, while the female body contributed only matter. (The existence of the ovum, and the other facts of human embryology, were not established until the seventeenth century.) Although the later Greek physician Galen believed that there was a female component in generation, contributed by "female semen," the followers of both Aristotle and Galen saw the male role in human generation as more active and more important.

In the Aristotelian view, the male principle sought always to reproduce itself. The creation of a female was always a mistake, therefore, resulting from an imperfect act of generation. Every female born was considered a "defective" or "mutilated" male (as Aristotle's terminology has variously been translated), a "monstrosity" of nature.

For Greek theorists, the biology of males and females was the key to their psychology. The female was softer and more docile, more apt to be despondent, querulous, and deceitful. Being incomplete, moreover, she craved sexual fulfillment in intercourse with a male. The male was intellectual, active, and in control of his passions.

These psychological polarities derived from the theory that the universe consisted of four elements (earth, fire, air, and water), expressed in human bodies as four "humors" (black bile, yellow bile, blood, and phlegm) considered respectively dry, hot, damp, and cold, and corresponding to mental states ("melancholic", "choleric," "sanguine," "phlegmatic"). In this schematization, the male, sharing the principles of earth and fire, was dry and hot; the female, sharing the principles of air and water, was cold and damp.

Female psychology was further affected by her dominant organ, the uterus (womb), hystera in Greek. The passions generated by the womb made women lustful, deceitful, talkative, irrational, indeed - when these affects were in excess - "hysterical."

Aristotle's biology also had social and political consequences. If the male principle was superior and the female inferior, then in the household, as in the state, men should rule and women must be subordinate. that hierarchy did not rule out the companionship of husband and wife, whose cooperation was necessary for the welfare of children and the preservation of property. Such mutuality supported male preeminence.

Aristotle's teacher, Plato, suggested a different possibility: that men and women might possess the same virtues. The setting for this proposal is the imaginary and ideal Republic that Plato sketches in his dialogue of that name. here, for a privileged elite capable of leading wisely, all distinctions of class and wealth dissolve, as do consequently those of gender. Without households or property, as Plato constructs his ideal society, there is no need for the subordination of women. Women may, therefore, be educated to the same level as men to assume leadership responsibilities. Plato's Republic remained imaginary, however. In real societies, the subordination of women remained the norm and the prescription.

The views of women inherited from the Greek philosophical tradition became the basis for medieval thought. In the thirteenth century, the supreme scholastic philosopher Thomas Aquinas, among others, still echoed views of human reproduction, of male and female personalities, and of the preeminent male role in the social hierarchy.

Roman Law and the Female Condition Roman law, like Greek philosophy, underlay medieval thought and shaped medieval society. The ancient belief that adult, property-owning men should administer households and make decisions affecting the community at large is the very fulcrum of Roman law.

Around 450 BCE, during Rome's republican era, the community's customary law was recorded (legendarily) on Twelve tables erected in the city's central forum. it was later elaborated by professional jurists whose activity increased in the imperial era, when much new legislation, especially on issues affecting family and inheritance, was passed. This growing, changing body of laws was eventually codified in the Corpus of Civil Law under the direction of the Emperor Justinian, generations after the empire ceased to be ruled from Rome. That Corpus, read and commented upon by medieval scholars from the eleventh century on, inspired the legal systems of most of the cities and kingdoms of Europe.

Laws regarding dowries, divorce, and inheritance most pertain to women. Since those laws aimed to maintain and preserve property, the women concerned were those from the property-owing minority. their subordination to male family members points to the even greater subordination of lower-class and slave women, about whom the laws speak little.

In the early Republic, the paterfamilias, "father of the family," possessed patria potestas, "paternal power." The term pater, "father," in both these cases does not necessarily mean biological father, but householder. The father was the person who owned the household's property and, indeed, its human members. The paterfamilias had absolute power - including the power, rarely exercised, of life or death - over his wife, his children and his slaves, as much as over his cattle.

Male children could be "emancipated," an act that granted legal autonomy and the right to own property. Males over the age of fourteen could be emancipated by a special grant from the father, or automatically by their father's death. But females never could be emancipated; instead, they passed from the authority of their father to a husband or, if widowed or orphaned while still unmarried, to a guardian or tutor.

Marriage under its traditional form place the woman under her husband's authority, or manus. He could divorce her on grounds of adultery, drinking wine, or stealing from the household, but she could not divorce him. She could possess no property in her own right, nor bequeath any to her children upon her death. When her husband died, the household property passed not to her but to his male heirs. And when her father died, she had no claim to any family inheritance, which was directed to her brothers or more remote male relatives. The effect of these laws was to exclude women from civil society, itself based on property ownership.

In the later Republican and Imperial periods, these rules were significantly modified. Women rarely married according to the traditional form, but according to the form of "free" marriage. that practice allowed a woman to remain under her father's authority, to possess property given by her father (most frequently the "dowry," recoverable fro the husband's household in the event of his death), and to inherit from her father. She could also bequeath property to her own children and divorce her husband, just as he could divorce her.

Despite this greater freedom, women still suffered enormous disability under Roman law. Heirs could belong only to the father's side, never the mother's. Moreover, although she could bequeath her property to her children, she could not establish a line of succession in doing so. a woman was "the beginning and end of her own family," growled the jurist Ulpian. Moreover, women could play no public role. They could not hold public office, represent anyone in a legal case, or even witness a will. Women had only a private existence, and no public personality.

The dowry system, the guardian, women's limited ability to transmit wealth, and their total political disability are all features of Roman law adopted, although modified according to local customary laws, by the medieval communities of western Europe.

Christian Doctrine and Women's Place The Hebrew Bible and the Christian New Testament authorized later writers to limit women to the realm of the family and to burden them with the guilt of original sin. the passages most fruitful for this purpose were the creation narratives in Genesis and sentences from the Epistles defining women's role within the Christian family and community.

Each of the first two chapters of Genesis contains a creation narrative. In the first "God created man in his own image, in the image of God created him; male and female he created the" (NRSV, Genesis 1:27). In the second, God created Eve from Adam's rib (2:21-23). Christian theologians relied principally on Genesis 2 for their understanding of the relation between man and woman, interpreting the creation of Eve from Adam as proof of her subordination to him.

The creation story in Genesis 2 leads to that of the temptations in Genesis 3: of Eve by the wily serpent, and of Adam by Eve. As read by Christian theologians from Tertullian to Thomas Aquinas, the narrative made Eve responsible for the Fall and its consequences. She instigated the act; she deceived her husband; she suffered the greater punishment. Her disobedience made it necessary for Jesus to be incarnated and to die on the cross. From the pulpit, moralists and preachers for centuries conveyed to women the guilt that they bore for original sin.

The Epistles offered advice to early Christians on building communities of the faithful. among the matters to be regulated was the place of women. Paul offered views favorable to women in Galatians 3:28: "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus." Paul also referred to women as his coworkers and placed them on a par with himself and his male coworkers (Phil. 4:2-3; Rom. 16:1-3, 1 Cor 16:19). Elsewhere Paul limited women's possibilities: "but I want you to understand that the head of every man is Christ, the head of a woman is her husband, and the head of Christ is God" (1 Cor 11:3).

Biblical passages by later writers (though attributed to Paul) enjoined women to forego jewels, expensive clothes, and elaborate coiffures; and they forbade women to "teach or have authority over men," telling them to "learn in silence with all submissiveness" as is proper for one responsible for sin, consoling them however with the thought that they would be saved through childbearing (1 Tim 2:9-15). Other texts among the later Epistles defined women as the weaker sex, and emphasized their subordination to their husbands (1 Peter 3:7, Col 3:18, Eph. 5:22-23).

These passages from the New Testament became the arsenal employed by theologians of the early church to transmit negative attitudes toward women to medieval Christian culture - above all, Tertullian ("On the Apparel of Women"), Jerome (Against Jovinian), and Augustine (The Literal Meaning of Genesis).

Images of Women in Medieval Literature The philosophical, legal, and religious traditions born in antiquity formed the basis of the medieval intellectual synthesis wrought by trained thinkers, mostly clerics, writing in Latin and based largely in universities. the vernacular literary tradition which developed alongside the learned traditional also spoke about female nature and women's roles. Medieval stories, poems, and epics were infused with misogyny. they portrayed most women as lustful and deceitful, while praising good housekeepers and loyal wives, or replicas of the Virgin Mary or the female saints and martyrs.

There is an exception in the movement of "courtly love" that evolved in southern France from the twelfth century. Courtly love was the erotic love between a nobleman and nobleman, the latter usually superior in social rank. It was always adulterous. From the conventions of courtly love derive modern western notions of romantic love. the phenomenon has had an impact disproportionate to its size, for it affected only a tiny elite, and very few women. the exaltation of the female lover probably does not reflect a higher evaluation of women, or a step toward their sexual liberation. More likely it gives expression to the social and sexual tensions besetting the knightly class at a specific historical juncture.

The literary fashion of courtly love was on the wave by the thirteenth century, when the widely read Romance of the Rose was composed in French by two authors of significantly different dispositions. Guillaume de Lorris composed the initial four thousand verses around 1235, and Jean de Meun added about seventeen thousand verses - more than four times the original - around 1265.

The fragment composed by Guillaume de Lorris stands squarely in the courtly love tradition. Here the poet, in a dream, is admitted into a walled garden where he finds a magic fountain in which a rosebush is reflected. he longs to pick one rose but the thorns around it prevent his doing so, even as he is wounded by arrows from the god of Love, whose commands he agrees to obey. The remainder of this part of the poem recounts the poet's unsuccessful efforts to pluck the rose.

The longer part of the Romance by Jean de Meun also describes a dream. But here allegorical characters give long didactic speeches, providing a social satire on a variety of themes, including those pertaining to women. Love is an anxious and tormented state, the poem explains, women are greedy and manipulative, marriage is miserable, beautiful women are lustful, ugly ones cease to please, and a chaste woman is as rare as a black swan.

Shortly after Jean de Meun completed The Romance of the Rose, Matheolus penned his Lamentations, a long Latin diatribe against marriage translated into French about a century later. The Lamentations sum up medieval attitudes toward women, and they provoked the important response by Christine de Pizan in her Book of the City of Ladies.

In 1355, Giovanni Boccaccio wrote Il Corbaccio, another antifeminist manifesto, though ironically by an author whose other works pioneered new directions in Renaissance thoughts. The former husband of his lover appears to Boccaccio, condemning his unmoderated lust and detailing the defects of women. Boccaccio conceded at the end "how much men naturally surpass women in nobility" and is cured of his desires.

Women's Roles: The Family The negative perceptions of women expressed in the intellectual tradition are also implicit in the actual roles that women played in European society. Assigned to subordinate positions in the household and the church, they were barred from significant participation in public life.

Medieval European households, like those in antiquity and in non-western civilizations, were headed by males. It was the male serf, or peasant, feudal lord, town merchant, or citizen who was polled or taxed or who succeeded to an inheritance or had any acknowledged public role, although his wife or widow could stand on a temporary basis as a surrogate for him. From about 1100, the position of property-holding males was enhanced furthers. inheritance was confined to the male, or agnate, line - with depressing consequences for women.

A married woman's life was occupied nearly constantly with cycles of pregnancy, childbearing, and lactation. Women bore children through all the years of their fertility, and many died in childbirth before the end of that term. they also bore responsibility for raising young children up to six or seven. That responsibility was shared in the propertied classed, since it was common for a wet nurse to take over the job of breastfeeding, and servants took over other chores.

Women trained their daughters in the household responsibilities appropriate to their status, nearly always in tasks associated with textiles: spinning, weaving, sewing, embroidering. Their sons were sent out of the house as apprentices or students, or their training was assumed by father's in later childhood and adolescence. On the death of her husband, a woman's children became the responsibility of his family. She generally did not take "his" children with her to a new marriage or back to her father's house, except sometimes in artisan classes.

Women also worked. Rural peasants performed farm chores, merchant wives often practiced their husband's trade, the unmarried daughters of the urban poor worked as servants or prostitutes. all wives produced or embellished textiles and did the housekeeping, while wealthy ones managed servants. These labors were unpaid or poorly paid, but often contributed substantially to family wealth.

Women's Roles: the Church Membership in a household, whether a father's or a husband's, meant for women a lifelong subordination to others. In western Europe, the Roman Catholic church offered an alternative to the career of wife and mother. A woman could enter a convent parallel in function to the monasteries for men that evolved in the early Christian centuries.

In the convent, a woman pledged herself to a celibate life, lived according to strict community rules, and worshipped daily. Often the covenant offered training in Latin, allowing some women to become considerable scholars and authors, as well as scribes, artists, and musicians. For women who chose the conventual life, the benefits could be enormous, but for numerous others placed in convents by paternal choice, the life could be restrictive and burdensome.

The conventual life declined as an alternative for women as the modern age approached. Reformed monastic institutions resisted responsibility for related female orders. The church increasingly restricted female institutional life by insisting on closer male supervision.

Women often sought other options. Some joined the communities of lay women that sprang up spontaneously in the thirteenth century in the urban zones of western Europe, especially in Flanders and Italy. Some joined the heretical movements, flourishing in late medieval Christendom, whose anticlerical and often antifamily positions particularly appealed to women. In these communities, some women were acclaimed as "holy women" or "saints," while others often were condemned as frauds or heretics.

In all, though the options offered to women by the church were sometimes less than satisfactory, sometimes they were richly rewarding. After 1520, the convent remained an option only in Roman Catholic territories. Protestantism engendered an ideal of marriage as a heroic endeavor, and appeared to place husband and wife on a more equal footing. Sermons and treatises, however, still called for female subordination and obedience.

The Other Voice, 1300 - 1700

Misogyny was so long-established in European culture when the modern era opened that to dismantle it was a monumental labor. The process began as part of a larger cultural movement that entailed the critical reexamination of ideas inherited from the ancient and medieval past. The humanists launched that critical reexamination.

The Humanist Foundation Originating in Italy in the fourteenth century, humanism quickly became the dominant intellectual movement in Europe. Spreading in the sixteenth century from Italy to the rest of Europe, it fueled the literary, scientific, and philosophical movements of the era, and laid the basis for the eighteenth-century Enlightenment.

Humanists regarded the scholastic philosophy of medieval universities as out of touch with the realities of urban life. They found in the rhetorical discourse of classical Rome a language adapted to civic life and public speech. The learned to read, speak, and write classical Latin, and eventually classical Greek. They founded schools to teach others to do so, establishing the pattern for elementary and secondary education for the next three hundred years.

In the service of complex government bureaucracies, humanists employed their skills to write eloquent letters, deliver public orations, and formulate public policy. they developed new scripts for copying manuscripts and used the new printing press for the dissemination of texts, for which they created new methods of critical editing.

Humanism was a movement led by males who accepted the evaluation of women in ancient texts and generally shared the misogynist perceptions of their culture. (Female humanists, as will be seen, did not.) Yet humanism also opened the door to the critique of the misogynist tradition. by calling authors, texts, and ideas into question, it made possible the fundamental rereading of the whole intellectual tradition that was required in order to free women from cultural prejudice and social subordination.

A Different City The other voice first appeared when, after so many centuries, the accumulations of misogynist concepts evoked a response from a capable woman female defender: Christine de Pizan. Introducing her Book of the City of Ladies (1405), she described how she was affected by reading Matheolus's Lamentations: "Just the sight of this book . . . made me wonder how it happened that so many different men . . . are so inclined to express both in speaking and in their treatises and writings so many wicked insults about women and their behavior." these statements impelled her to detest herself "and the entire feminine sex, as though we were monstrosities in nature."

The remainder of the Book of the City of Ladies presents a justification of the female sex and a vision of an ideal community of women. A pioneer, she has not only received the misogynist message, but she rejects it. From the fourteenth to the seventeenth century, a huge body of literature accumulated that responded to the dominant tradition.

The result was a literary explosion consisting of works by both men and women, in Latin and in vernacular languages: works enumerating the achievements of notable women; works rebutting the main accusations made against women; works arguing for the equal education of men and women; works defining and redefining women's proper role in the family, at court, and in public; and works describing women's lives and experiences. Recent monographs and articles have begun to hint at the great range of this phenomenon, involving probably several thousand titles. The protofeminist of those "other voices" constitute a significant fraction of the literary product of the early modern era.

The Catalogues Around 1365, the same Boccaccio whose Corbaccio rehearses the usual charges against female nature wrote another work, Concerning Famous Women. A humanist treatise drawing on classical texts, it praised 106 notable women - one hundred of them from pagan Greek and Roman antiquity, and six from the religious and cultural tradition since antiquity - and helped make all readers aware of a sex normally condemned or forgotten. Boccaccio's outlook, nevertheless, was misogynist, for it singled out for praise those women who possessed the traditional virtues of chastity, silence, and obedience. Women who were active in the public realm, for example, rulers and warriors, were depicted as suffering terrible punishments for entering into the masculine sphere. Women were his subject, but Boccaccio's standard remained male.

Christine de Pizan's Book of the City of Ladies contains a second catalogue, one responding specifically to Boccaccio's. Where Boccaccio portrays female virtue as exceptional, she depicts it as universal. Many women in history were leaders, or remained chaste despite the lascivious approaches of men, or were visionaries and brave martyrs.

The work of Boccaccio inspired a series of catalogues of illustrious women of the biblical, classical, Christian, and local past: works by Alvaro de Luna, Jacopo Filippo Foresti (1497), Brantome, Pierre Le Moyne, Pietro Paolo de Ribera (who listed 845 figures), and many others. Whatever their embedded prejudices, these catalogues of illustrious women drove home to the public the possibility of female excellence.

The Debate At the same time, many questions remained: Could a woman be virtuous? Could she perform noteworthy deeds? Was she even, strictly speaking, of the same human species as men? these questions were debated over four centuries, in French, German, Italian, Spanish, and English, by authors male and female, among Catholics, Protestants, and Jews, in ponderous volumes and breezy pamphlets. The whole literary phenomenon has been called the querelle de femmes, the "Woman Question."

The opening volley of this battle occurred in the first years of the fifteenth century, in a literary debate sparked by Christine de Pizan. She exchanged letters critical of Jean de Meun's contribution to the Romance of the Rose with two French humanists and royal secretaries, Jean de Monteuil and Gontier Col. When the matter became public, Jean Gerson, one of Europe's leading theologians, supported de Pizan's arguments against de Meun, for the moment silencing the opposition.

The debate resurfaced repeatedly over the next two hundred years. The Triumph of Women (1438 ) by Juan Rodriguez de la Camara (or Juan Rodriguez del Padron) struck a new note by presenting arguments for the superiority of women to men. The Champion of Women (1440-42) by Martin Le Franc addressed once again the misogynist claims of The Romance of the Rose, and offers counterevidence of female virtue and achievement.

A cameo of the debate on women is included in the Courtier, one of the most read books of the era, published by the Italian Baldassare Castiglione in 1528 and immediately translated into other European vernaculars. The Courtier depicts a series of evenings at the court of the Duke of Urbino in which many men and some women of the highest social stratum amuse themselves by discussing a range of literary and social issues. The "woman question" is a pervasive theme throughout, and the third of its four books is devoted entirely to that issue.

In a verbal duel, Gasparo Pallavicino and Guiliano de' Medici present the main claims of the two traditions - the prevailing misogynist one, and the newly emerging alternative one. Gasparo argues the innate inferiority of women and their inclination to vice. Only in bearing children do they profit the world. Guiliano counters that women share the same spiritual and mental capacities as men and may excel in wisdom and action. Men and women are of the same essence: just as no stone can be more perfectly a stone than another, so no human being can be more perfectly human than others, whether male or female. It was an astonishing assertion, boldly made to an audience as large as all Europe.

The Treatises Humanism provided the materials for a positive counterconcept to the misogyny embedded in scholastic philosophy and law, and inherited from the Greek, Roman, and Christian pasts. A series of humanist treatises on marriage and family, on education and deportment, and on the nature of women helped construct these new perspectives.

The works by Franco Barbaro and Leon Battista Alberti, respectively On Marriage (1415) and On the Family (1434-37), far from defending female equality, reasserted women's responsibilities for rearing children and managing the housekeeping while being obedient, chaste, and silent. Nevertheless, they served the cause of reexamining the issue of women's nature by placing domestic issues at the center of scholarly concern and reopening the pertinent classical texts. In addition, Barbaro emphasized the companionate nature of marriage and the importance of the wife's spiritual and mental qualities for the well-being of the family.

These themes reappear in later humanist works on marriage and the education of women by Juan Vives and Erasmus. Both were moderately sympathetic to the condition of women, without reaching beyond the usual masculine prescriptions for female behavior.

An outlook more favorable to women characterized the nearly unknown work In Praise of Women (ca. 1487) by the Italian humanist Bartolommeno Goggio. In addition to providing a catalogue of illustrious women, Goggio argued that male and female are the same in essence, but that women (reworking from quite a new angle the Adam and Eve narrative) are actually superior. In the same vein, the Italian humanist Mario Equicola asserted the spiritual equality of men and women in On Women (1501). In 1525, Galeazzo Flavio Capra (or Capella) published his work On the Excellence and Dignity of Women. This humanist tradition of treatises defending the worthiness of women culminates in the work of Henricus Cornelius Agrippa, On the Nobility and Preeminence of the Female Sex. No work by a male humanist more succinctly or explicitly presents the case for female dignity.

The Witch Books While humanists grappled with these issues pertaining to women and family, other learned men turned their attention to what they perceived as a very great problem: witches. Witch-hunting manuals, explorations of the witch phenomenon, and even defenses of witches are not at first glance pertinent to the tradition of the other voice. But they do relate in this way: most accused witches were women. The hostility aroused by supposed witch activity is comparable to the hostility aroused by women. The evil deeds the victims of the hunt were charged with were exaggerations of the vices to which, many believed, all women were prone.

The connection between the witch accusations and the hatred of women is explicit in the notorious witch-hunting manual, The Hammer of Witches (1486), by two Dominican inquisitors, Heinrich Kramer and Jacob Sprenger. Here the inconstancy, deceitfulness, and lustfulness traditionally associated with women are depicted in exaggerated form as the core features of witch behavior. These inclined women to make a bargain with the devil - sealed by sexual intercourse - by which they acquired unholy powers. Such bizarre claims, far from being rejected by rational men, were broadcast by intellectuals. the German Ulrich Molitur, the Frenchman Nicolas Remy, the Italian Stefano Guasso coolly informed the public of sinister orgies and midnight pacts with the devil. The celebrated French jurist, historian, and political philosopher Jean Bodin argued that, because women were especially prone to diabolism, regular legal procedures could properly be suspended in order to try those accused of this "exceptional crime."

A few experts, such as the physician Johann Weyer, a student of Agrippa's, raised their voices in protest. In 1563, Weyer explained the witch phenomenon thus, without discarding belief in diabolism: the devil deluded foolish old women afflicted by melancholia, causing them to believe that they had magical powers. His rational skepticism, which had good credibility in the community of the learned, worked to revise the conventional views of women and witchcraft.

Women's Works To the many categories of works produced on the question of women's worth must be added nearly all works written by women. a woman writing was in herself a statement of women's claim to dignity.

Only a few women wrote anything prior to the dawn of the modern era, for three reasons. First, they rarely received the education that would enable them to write. Second, they were not admitted to the public roles - as administrator, bureaucrat, lawyer or notary, university professor - in which they might gain knowledge of the kinds of things the literate public thought worth writing about. third, the culture imposed silence upon women, considering speaking out a form of unchastity. Given these conditions, it is remarkable that any women wrote. Those who did before the fourteenth century were almost always nuns or religious women whose isolation made their pronouncements more acceptable.

From the fourteenth century on, the volume of women's writings crescendoed. Women continued to write devotional literature, although not always as cloistered nuns. They also wrote diaries, often intended as keepsakes for their children; books of advice to their sons and daughters; letters to family members and friend; and family memoirs, in a few cases elaborate enough to be considered histories.

A few women wrote works directly concerning the "woman question," and some of these, such as the humanists Isotta Nogarola, Cassandra Fedele, Laura Cereta, and Olimpia Morata, were highly trained. A few were professional writers, living by the income of their pen: the very first among them Christine de Pizan, noteworthy in this context as in so many others. In addition to The Book of the City of Ladies and her critiques of The Romance of the Rose, she wrote The Treasure of the City of Ladies ( guide to social decorum for women), an advice book for her son, much courtly verse, and a full-scale history of the reign of King Charles V of France.

Women Patrons Women who did not themselves write but encouraged others to do so boosted the development of an alternative tradition. Highly placed women patrons supported authors, artists, musicians, poets, and learned men. Such patrons, drawn from the Italian elites and the courts of northern Europe, figure disproportionately as the dedicatees of the important works of early feminism.

For a start, it might be noted that the catalogues of Boccaccio and Alvaro de Luna were dedicated to the Florentine noblewoman Andrea Acciaiuoli and to Dona Maria, first wife of King Juan II of Castile, while the French translation of Boccaccio's work was commissioned by Anne of Birttany, wife of King Charles VIII of France. The humanist treatises of Goggio, Equicola, Vives, and Agrippa were dedicated, respectively, to Eleonora of Aragon, wife of Ercole I d'Este, duke of Ferrara; to Margherita Cantelma of Mantua; to Catherine of Aragon, wife of King Henry VIII of England; and to Margaret, duchess of Austria and regent of the Netherlands. As late as 1696, Mary Astell's Serious Proposal to the Ladies, for the Advancement of Their True and Greatest Interest was dedicated to Princess Ann of Denmark.

These authors presumed that their efforts would be welcome to female patrons, or they may have written at the bidding of those patrons. Silent themselves, perhaps even unresponsive, these loftily placed women helped shape the tradition of the other voice.

The Issues The literary forms and patterns in which the traditions of the other voice presented itself have now been sketched. It remains to highlight the major issues about which this tradition crystallizes. In brief, there are four problems to which our authors return again and again, in plays and catalogues, in verse and in letters, in treatises and dialogues, in every language: the problem of chastity; the problem of power; the problem of speech; and the problem of knowledge. Of these the greatest, preconditioning the others, is the problem of chastity.

The Problem of Chastity In traditional European culture, as in those of antiquity and others around the globe, chastity was perceived as woman's quintessential virtue - in contrast to courage, or generosity, or leadership, or rationality, seen as virtues characteristic of men. Opponents of women charged them with insatiable lust. Women themselves and their defenders - without disputing the validity of the standard - responded that women were capable of chastity.

The requirement of chastity kept women at home, silence them, isolated them, left them in ignorance. It was the source of all other impediments. Why was it so important to the society of men, of whom chastity was not required, and who, more often than not, considered it their right to violate the chastity of any woman they encountered?

Female chastity ensured the continuity of the male-headed household. If a man's wife was not chaste, he could not be sure of the legitimacy of his offspring. If they were not his, and they acquired his property, it was not his household, but some other man's, that had endured. If his daughter was not chaste, she could not be transferred to another man's household as his wife, and he was dishonored.

The whole system of the integrity of the household and the transmission of property was bound up in female chastity. Such a requirement only pertained to property-owing classes, of course. Poor women could not expect to maintain their chastity, least of all if they were in contact with high-status men to whom all women but those of their own household were prey.

In Catholic Europe, the requirement of chastity was further buttressed by moral and religious imperatives. Original sin was inextricably linked with the sexual act. Virginity was seen as heroic virtue, far more impressive than, say, the avoidance of idleness or greed. Monasticism, the cultural institution that dominated medieval Europe for centuries, was grounded in the renunciation of the flesh. the Catholic reform of the eleventh century imposed a similar standard on all the clergy, and a heightened awareness of sexual requirements on all the laity. Although men were asked to be chaste, female unchastity was much worse: it led to the devil, as Eve had led to mankind to sin.

To such requirements, women and their defenders protested their innocence. More, following the example of holy women who had escaped the requirements of family and sought the religious life, some women began to conceive of female communities as alternatives both to family and to the cloister. Christine de Pizan's city of ladies was such a community. Moderata Fonte and Mary Astell envisioned others. The luxurious salons of the French precieuses of the seventeenth century, or the comfortable English drawing rooms of the next, may have been born of the same impulse. Here women might not only escape, if briefly, the subordinate position that life in the family entailed, but they might make claims to power, exercise their capacity for speech, and display their knowledge.

The Problem of Power Women were excluded from power: the whole cultural tradition insisted upon it. Only men were citizens, only men fore arms, only men could be chiefs or lords or kings. There were exceptions which did not disprove the rule, when wives or widows or mothers took the place of men, awaiting their return or the maturation of a male heir. A woman who attempted to rule in her own right was perceived as an anomaly, a monster, at once a deformed woman and an insufficient male, sexually confused and, consequently, unsafe.

The association of such images with women who held or sought power explains some otherwise odd features of early modern culture. Queen Elizabeth I of England, one of the few women to hold full regal authority in European history, played with such male/female images - positive one, of course - in representing herself to her subjects. She was a prince, and manly, even though she was female. She was also (she claimed) virginal, a conditional absolutely essential if she was to avoid the attacks of her opponents. Catherine de' Medici, who ruled France as widow and regent for her sons, also adopted such imagery in defining her position. She chose as one symbol the figure Artemisia, an androgynous ancient warrior-heroine, who combined a female persona with masculine powers.

Power in a woman, without such sexual imagery, seems to have been indigestible by the culture. A rare note was struck by the Englishman Sir Thomas Elyot in his Defense of Good Women (1540), justifying both women's participation in civic life and prowess in arms. The old tune was sung by the Scots reformer John Knox in his First Blast of the Trumpet Against the Monstrous Regiment of Women (1558 ), for whom rule by women, defects in nature, was a hideous contradiction in terms.

The confused sexuality of the imagery of female potency was not reserved for rulers. Any woman who excelled was likely to be called an amazon, recalling the self-mutilated warrior women of antiquity who repudiated all men, gave up their sons, and raised only their daughters. She was often said to have "exceeded her sex," or to have possessed "masculine virtue" - as the very fact of conspicuous excellence conferred masculinity, even on the female subject. the catalogues of notable women often showed those female heroes dressed in armor, armed to the teeth, like men. Amazonian heroines romp though the epics of the age - Aristo's Orlando Furioso (1532), Spenser's Faerie Queene (1590-1609). Excellence in a woman was perceived as a claim for power, and power was reserved for the masculine realm. A woman who possessed either was masculinized, and lost title to her own female identity.

The Problem of Speech Just as power had a sexual dimension when it was claimed by women, so did speech. A good woman spoke little. Excessive speech was an indication of unchastity. by speech women seduced men. Eve had lured Adam into sin by her speech. Accused witches were commonly accused of having spoken abusively, or irrationally, or simply too much. As enlightened a figure as Francesco Barbaro insisted on silence in a woman, which he linked to her perfect unanimity with her husband's will and her unblemished virtue (her chastity). Another Italian humanist, Leonardo Bruni, in advising a noblewoman on her studies, barred her not from speech, bur from public speaking. That was reserved for men.

Related to the problem of speech was that of costume, another, if silent form of self-expression. Assigned the task of pleasing men as their primary occupation, elite women often tended to elaborate costume, hairdressing, and the use of cosmetics. Clergy and secular moralists alike condemned these practices. The appropriate functions of costume and adornment was to announce the status of a woman's husband or father. Any further indulgence in adornment was akin to unchastity.

The Problem of Knowledge When the Italian noblewoman Isotta Nogarola had begun to attain a reputation as a humanist, she was accused of incest - a telling instance of the association of learning in women with unchastity. That chilling association inclined any woman who was educated to deny that she was, or to make exaggerated claims heroic chastity.

If educated women were pursued with suspicions of sexual misconduct, women seeking an education faced an even more daunting obstacle: the assumption that women were by nature incapable of learning, that reason was a particular masculine ability. Just as they proclaimed their chastity, women and their defenders insisted upon their capacity for learning. The major work by a male writer on female education - On the Education of a Christian Woman, by Juan Vives (1523) - granted female capacity for intellection, but argued still that a woman's whole education was to be shaped around the requirement of chastity and a future within the household. Female writers of the following generations - Marie de Gournay in France, Anna Maria van Schurman in Holland, Mary Astell in England - began to envision other possibilities.

The pioneers of female education were the Italian women humanists who managed to attain a Latin literacy and knowledge of classical and Christian literature equivalent to that of prominent men. Their works implicitly and explicitly raise questions about women's social roles, defining problems that beset women attempting to break out of the cultural limits that had bound them. Like Christine de Pizan, who achieved an advanced education through her father's tutoring and her own devices, their bold questioning makes clear the importance of training. Only when women were educated to the same standard as male leaders would they be able to raise that other voice and insist on their dignity as human beings morally, intellectually, and legally equal to men.

The Other Voice The other voice, a voice of protest, was mostly female, but also male. It spoke in the vernaculars and in Latin, in treatises and dialogues, plays and poetry, letters and diaries and pamphlets. it battered at the wall of misogynist beliefs that encircled women and raised a banner announcing its claims. The female was equal (or even superior) to the male in essential nature- moral, spiritual, intellectual. Women were capable of higher education, of holding positions of power and influence in the public realm, and of speaking and writing persuasively. The last bastion of masculine supremacy, centered on the notions of a woman's primary domestic responsibility and the requirement of female chastity, was not as yet assaulted - although visions of productive female communities as alternatives to the family indicated an awareness of the problem.

During the period 1300 to 1700, the other voice remained only a voice, and one only dimly heard. It did not result - yet - in an alteration of social patterns. Indeed, to this day, they have not entirely been altered. Yet the call for justice issued as long as six centuries ago by those writing in the tradition of the other voice must be recognized as the source and origin of the mature feminist tradition and of the realignment of social institutions accomplished in the modern age.

We would like to thank the volume editors in this series, who responded with many suggestions to an earlier draft of this introduction, making it a collaborative enterprise. Many of their suggestions and criticisms have resulted in revisions of this introduction, though we remain responsible for the final product.



The Other Voice in Early Modern Europe, A series from the University of Chicago Press 最新書單在此

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翻了四段就懶惰了 :P
07/03 01:20:20

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