By Jeffrey Jerome Cohen
This version released 2015 through Routledge
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30, cap. 85, col. 2279. 7. Ibid. 8. Bodily fashioning can be linked to a specifically masculine generative principle that applies also to thepolis and the cosmos. Bernardus Silvestriss Cosmographia portrays the urge of reproduction as a continual struggle: “The phallus wars against Lachesis and carefully rejoins the vital threads severed by the hands of the Fates. Blood sent forth from the seat of the brain flows down to the loins, bearing the image of the shining sperm. Artful Nature molds and shapes the fluid, that in conceiving it may reproduce the forms of ancestors.
182 83, n. 33. And for a recent treatment of the Beguine movement, see Joanna BECOMING CHRISTIAN, BECOMING MALE? 35 Ziegler, “Reality as Imitation: The Role of Religious Imagery Among the Beguines of the Low Countries,” in Maps of Flesh and Light: The Religious Experience of Medieval Women Mystics, ed. Ulrike Wiethaus (Syracuse: Syracuse University Press, 1993), pp. 112-26. 3. The Book of Margery Kempey trans. A. Windeatt (London: Penguin, 1985), pp. 153,168; also see p. 172. 4. , ed. C. , pp.
49. Boccaccio, Esposizioni, 658. ” Pre-Capitalist Economic Formations, Jack Cohen, trans. (New York: International Publishers, 1964), p. 81. This page intentionally left blank BECOMING CHRISTIAN, B E C O M I N G MA L E? Steven F Kruger This essayexamines intersections anddissonances between medievaldiscourses ofgender and ofreligious/racialdifference, suggestingthat religious conversion did not necessarily entail aparallel conversion ofgender identity. “ Heretical” movements within Christianity were often depicted as appealing particularly to women; John of Salisbury claimed, for instance, that Arnold of Brescia “built up a faction known as the heretical sect of the Lombards...
Becoming Male in the Middle Ages by Jeffrey Jerome Cohen