Feminae: Medieval Women and Gender Index


9 Record(s) Found in our database

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1. Record Number: 20335
Author(s): Zaggia, Masimo
Contributor(s):
Title : Varia fortuna editoriale delle lettere di Caterina da Siena [In the 16th century, the diffusion of the letters of Catherine of Siena in print derived from Venice. The texts were secured from Venetian Dominican houses. Only in the 18th century did the printing of Catherine's works pass to Tuscany and Rome. Older pr
Source: Dire l'ineffabile: Caterina da Siena e il linguaggio della mistica.   Edited by Lino Leonardi and Pietro Trifone .   Edizioni del Galluzzo, 2006.  Pages 127 - 187.
Year of Publication: 2006.

2. Record Number: 20338
Author(s): Bartolomei Romangoli, Alessandra
Contributor(s):
Title : Il linguaggio del corpo in Santa Caterina da Siena [Raymond of Capua described Catherine of Siena's body as transformed from a natural entity to one expressing Christ's own body. This was achieved by extreme mortification of the flesh, especially by giving up food. Catherine used bodily metaphors in her w
Source: Dire l'ineffabile: Caterina da Siena e il linguaggio della mistica.   Edited by Lino Leonardi and Pietro Trifone .   Edizioni del Galluzzo, 2006.  Pages 205 - 229.
Year of Publication: 2006.

3. Record Number: 10934
Author(s): Lehmijoki-Gardner, Maiju.
Contributor(s):
Title : Writing Religious Rules as an Interactive Process: Dominican Penitent Women and the Making of Their "Regula" [In the fifteenth century, when the Dominican Order adopted their affiliated groups of penitent women officially, Thomas Caffarini rewrote the history of that association to make it appear more coherent. In fact, the relationship was informal; and these women and their patrons needed to lobby the friars for attention. Thus the original rule granted by Munio of Zamora was informal, given in response to these women. Once the order adopted the penitents more formally, they lost much of their initiative to the friars, whose histories of the movement buried traces of women's activities. Appendicies present the Latin text of Munio's "Ordinationes" written in 1286 for penitent women in Orvieto and a listing that compares the chapter headings in the "Ordinationes" with those in the "Tractatus," the Dominican penitent rule circa 1402-1405. Title note supplied by Feminae]
Source: Speculum , 79., 3 (July 2004):  Pages 660 - 687.
Year of Publication: 2004.

4. Record Number: 3552
Author(s): Scott, Karen.
Contributor(s):
Title : Mystical Death, Bodily Death: Catherine of Siena and Raymond of Capua on the Mystic's Encounter with God [the author argues that Catherine's writings should serve as the main source of information about her spirituality and her life of concern for the Church and the world; her confessor, Raymond of Capua wrote a biography of Catherine that was shaped by his own hagiographic agenda and sought to minimize her activism in the world].
Source: Gendered Voices: Medieval Saints and Their Interpreters.   Edited by Catherine M. Mooney .   University of Pennsylvania Press, 1999. Speculum , 79., 3 (July 2004):  Pages 136 - 167.
Year of Publication: 1999.

5. Record Number: 5054
Author(s): Nocentini, Silvia.
Contributor(s):
Title : Una sequenza inedita di Raimondo da Capua [Raymond of Capua composed the "Vita" of Agnes of Montepulciano in 1365 after a brief stay in Montepulciano; he reports a liturgical sequence without music, that Agnes heard the angels sing in a vision of Mary seen shortly before Agnes' death; this sequence, with the rest of the "Vita," manifests Raymond's triumphant vision of Mary's glory; Catherine of Siena, even in Raymond's hagiographic work, conveys a more human vision of Mary's joys and sorrows].
Source: Medioevo e Rinascimento , ( 1998):  Pages 205 - 221.
Year of Publication: 1998.

6. Record Number: 6625
Author(s): Papka, Claudia Rattazzi.
Contributor(s):
Title : The Written Woman Writes: Caterina da Siena Between History and Hagiography, Body, and Text [the author argues that Catherine constructs her sanctity based on her body, both in terms of bodily suffering and her mystical assimiliation to the body of Christ, which allows her to take public action and have a public voice; her hagiographer Raymond of Capua prefers to emphasize gender, especially its negative stereotypes, and denies the body].
Source: Annali d'Italianistica , 13., ( 1995):  Pages 131 - 149. Women Mystic Writers. Edited by Dino S. Cervigni
Year of Publication: 1995.

7. Record Number: 6626
Author(s): Zancan, Marina.
Contributor(s):
Title : Lettere di Caterina da Siena. Il testo, la tradizione, l'interpretazione [the letters of Catherine of Siena were gathered in private collections after her death and then in the Caffarini Collection, circa 1400; this was the version that passed into print; Catherine was careful to present herself as humble and unlearned, but her individual voice is heard through the letters even those revised in transmission to be more literary].
Source: Annali d'Italianistica , 13., ( 1995):  Pages 151 - 161. Women Mystic Writers. Edited by Dino S. Cervigni
Year of Publication: 1995.

8. Record Number: 6260
Author(s): Ferroni, Giulio.
Contributor(s):
Title : L'Io e gli altri nelle "Lettere" di Caterina da Siena [Catherine of Siena can be described as the first woman author in the Italian vernacular, because we can hear her distinctive voice; however, in the transmission of her letters, most of them dictated to men, we have numerous problems of mediation to resol
Source: Les Femmes écrivains en Italie au moyen âge et à la renaissance. Actes du colloque international Aix-en-Provence, 12, 13, 14 novembre 1992. .   Université de Provence, 1994. Annali d'Italianistica , 13., ( 1995):  Pages 139 - 156.
Year of Publication: 1994.

9. Record Number: 11722
Author(s): Greenspan, Kate.
Contributor(s):
Title : Matre Donante: The Embrace of Christ as the Virgin's Gift in the Visions of 13th-Century Italian Women [The author examines accounts of visionaries who were invited to embrace the Christ child by the Virgin Mary. In becoming a second mother they took on some of Mary's intercessory functions and advocated for sinners. Greenspan analyzes in particular the "vita" of Agnes of Montepulciano written by Rayomond of Capua. Title note supplied by Feminae.].
Source: Studia Mystica , 13., 40212 ( 1990):  Pages 26 - 37.
Year of Publication: 1990.