Encore sur Boccace et Christine de Pizan: remarques sur Ie De mulieribus claris et Ie Livre de la cité des Dames ('Plourer, parler, filer mist Dieu en femme' I,10)

2002 ◽  
Vol 50 ◽  
pp. 115-125 ◽  
Author(s):  
Giovanna Angeli
Author(s):  
Maria Helena Marques Antunes

In creating her own particular style and legitimizing her status as a literary woman, a reflection on the female condition emerges from her work. This chapter considers two key texts: Cité des dames and Epistre Othea. The author's aim in the latter may not initially seem to be the exploration of women's dignification, since we are dealing with a text in which a goddess, called Othéa, teaches the young Hector morality. The creation of a new female mythological figure, however, establishing a parallel with Plutarch, as well as the positive reappraisal of some mythological characters reveals that Epistre Othea implicitly proposes a reflection on female rehabilitation. The introduction into this corpus of Ovide moralisé and the 15th century translation of Boccaccio's De mulieribus claris, which served as a reference for Pizan, is therefore highly significant.


Romania ◽  
1983 ◽  
Vol 104 (414) ◽  
pp. 208-228
Author(s):  
Evencio Beltrán
Keyword(s):  

2017 ◽  
Author(s):  
Heinz Willi Wittschier
Keyword(s):  

Mediaevistik ◽  
2020 ◽  
Vol 32 (1) ◽  
pp. 459-461
Author(s):  
Garry W. Trompf

G. Matteo Roccati (ed. and trans.), Moralité de Fortune, Maleur, Eur, Povreté, Franc Arbitre et Destinee [sic]. Biblioteca di Studi Francesi [6], Toronto: Rosenberg & Sellier, 2018, 240 pp.


Mediaevistik ◽  
2018 ◽  
Vol 31 (1) ◽  
pp. 449-449
Author(s):  
Albrecht Classen

Two desiderata in Medieval Studies continue to be rather troublesome because they have not been tackled effectively by many scholars. First, most of us are not familiar with medieval Welsh language and literature; second, we are still rather uncertain about the actual contribution by women to medieval poetry, for instance. But our Welsh colleagues have already determined for quite some time that the late medieval Gwerful Mechain was a powerful voice and offered many intriguing perspectives as a woman, addressing also sexuality in a rather shockingly open manner. She was the daughter of Hywel Fychan from Mechain in Powys in north-east Wales. She lived from ca. 1460 to ca. 1502 and was a contemporary of the major Welsh poets Dafydd Llwyd and Llywelyn ap Gutyn. She might have been Dafydd’s lover and she certainly exchanged poems with Llywelyn. Not untypically for her age, which the present editor and translator Katie Gramich observes with strange surprise, Gwerful combined strongly religious with equally strongly erotic—some would say, pornographic—poetry. Gramich refers, for instance, to the Ambraser Liederbuch, where we can encounter a similar situation, but it seems unlikely that she has any idea what this songbook was, in reality (there are no further explanations, comments, or references to the relevant scholarship). She also mentions Christine de Pizan, who was allegedly “forced to take up the pen” (10), which appears to be a wrong assessment altogether. There is no indication whatsoever that Gramich might be familiar with the rich research on late medieval continental and English women writers, but this does not diminish the value of her translation.


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