This is a critical edition of Books II and III of Juan Luis Vives, De Institutione Feminae Christianae, with facing English translation, full critical apparatus and pertinent commentary. It is the most-important treatise of the Renaissance on the education of women, with far-reaching influence through the centuries.
Vives' tract on the eduction of women, De Institutione Feminae Christianae (1524, revised 1538) became a model for conduct books in various Protestant traditions and as such has always been of interest to historians of education. However, the treatise also made a very important contribution to the querelle des femmes of its time and has consequently generated much interest among modern historians of women and gender. It consists of 3 books, one for each stage of woman's life - maidenhood, marriage and widowhood. The only English translation of the text on offer till now was the inaccurate and free version of Richard Hyrde (a friend of Thomas More), published early in the 10th century by Foster Watson, but now unavailable. This edition offers a new Latin text with a double apparatus and a facing-page English translation with notes, with an introduction to the edition and the text. Volume I (1996) contains Book I, volume 2 covers Books II-III.
A bold, gender-inflected reinterpretation of secular Spanish texts of the early modern period that focuses on sexual violence as expressive of cultural and political issues. Marcia Welles applies her extensive knowledge of Spanish Golden Age literature and her insightful grasp of current literary theory to synthesize a wide range of material into a uniquely engaging and refreshing interpretation of well-known texts. While the subject of rape and violence has been studied in other European literatures, Persephone's Girdle is the first to do so in the field of early modern Spanish literature.
The Profession of Widowhood explores how the idea of ‘true’ widowhood was central to pre-modern ideas concerning marriage and of female identity more generally. The medieval figure of the Christian vere vidua or “good” widow evolved from and reinforced ancient social and religious sensibilities of chastity, loyalty and grief as gendered ‘work.’ The ideal widow was a virtuous woman who mourned her dead husband in chastity, solitude, and most importantly, in perpetuity, marking her as “a widow indeed” (1 Tim 5:5). The widow who failed to display adequate grief fulfilled the stereotype of the ‘merry widow’ who forgot her departed spouse and abused her sexual and social freedom. Stereotypes of widows ‘good’ and ‘bad’ served highly-charged ideological functions in pre-modern culture, and have remained durable even in modern times, even as Western secular society now focuses more on a woman’s recovery from grief and possible re-coupling than the expectation that she remain forever widowed. The widow represented not only the powerful bond created by love and marriage, but also embodied the conventions of grief that ordered the response when those bonds were broken by premature death. This notion of the widow as both a passive memorial to her husband and as an active ‘rememberer’ was rooted in ancient traditions, and appropriated by early Christian and medieval authors who used “good” widowhood to describe the varieties of female celibacy and to define the social and gender order. A tradition of widowhood characterized by chastity, solitude, and permanent bereavement affirmed both the sexual mores and political agenda of the medieval Church. Medieval widows—both holy women recognized as saints and ‘ordinary women’ in medieval daily life—recognized this tradition of professed chastity in widowhood not only as a valuable strategy for avoiding remarriage and protecting their independence, but as a state with inherent dignity that afforded opportunities for spiritual development in this world and eternal merit in the next.
This is a critical, annotated, bilingual edition, with introduction, notes, and indices, of the first two of Vives' five dramatic speeches on the theme of the abdication of the late Roman Republican dictator Lucius Cornelius Sulla. These speeches belong among Vives' experiments, in the years 1514-1523, with various imaginative genres, in which he was trying techniques of personal involvement of both himself and the reader in exploration of pressing issues, whether political, ethical, or esthetic. The fundamental theme is the danger of ruling by fear. Sulla's two friends, Fundanus and Fonteius, counsel respectively against and for Sulla's retirement when Rome is full of vengeful survivors of his savage proscriptions.
She was the first woman to inherit the throne of England, a key player in one of Britain’s stormiest eras, and a leader whose unwavering faith and swift retribution earned her the nickname “Bloody Mary.” Now, in this impassioned and absorbing debut, historian Anna Whitelock offers a modern perspective on Mary Tudor and sets the record straight once and for all on one of history’s most compelling and maligned rulers. Though often overshadowed by her long-reigning sister, Elizabeth I, Mary lived a life full of defiance, despair, and triumph. Born the daughter of the notorious King Henry VIII and the Spanish Katherine of Aragon, young Mary was a princess in every sense of the word—schooled in regal customs, educated by the best scholars, coveted by European royalty, and betrothed before she had reached the age of three. Yet in a decade’s time, in the wake of King Henry’s break with the pope, she was declared a bastard, disinherited, and demoted from “princess” to “lady.” Ever her deeply devout mother’s daughter, Mary refused to accept her new status or to recognize Henry’s new wife, Anne Boleyn, as queen. The fallout with her father and his counselors nearly destroyed the teenage Mary, who faced imprisonment and even death. It would be an outright battle for Mary to work herself back into the king’s favor, claim her rightful place in the Tudor line, and ultimately become queen of England, but her coronation would not end her struggles. She flouted the opposition and married Philip of Spain, sought to restore Catholicism to the nation, and fiercely punished the resistance. But beneath her brave and regal exterior was a dependent woman prone to anxiety, whose private traumas of phantom pregnancies, debilitating illnesses, and unrequited love played out in the public glare of the fickle court. Anna Whitelock, an acclaimed young British historian, chronicles this unique woman’s life from her beginnings as a heralded princess to her rivalry with her sister to her ascent as ruler. In brilliant detail, Whitelock reveals that Mary Tudor was not the weak-willed failure as so often rendered by traditional narratives but a complex figure of immense courage, determination, and humanity.
The De Europae dissidiis et republica (On Conflicts in Europe and on the Commonwealth) is a collection published by Vives in 1526 that has been called his “summa politica.” It contains five letters, to Henry VIII and three prelates including Cardinal Wolsey; a Lucian-style underworld satire on European wars and the Turkish threat; and Latinizations of two political speeches by Isocrates. It counsels the pursuit of peace following Christian principles, but it also explores the possibility of an aggressive war against the Turks as the means of unifying and saving European Christendom. It urges the calling of a council to deal with Luther. We present critical Latin texts and, for the first time, English translations, with introduction and notes.
"From meetings and conversation with men, love affairs arise. In the midst of pleasures, banquets, dances, laughter, and self-indulgence, Venus and her son Cupid reign supreme. . . . Poor young girl, if you emerge from these encounters a captive prey! How much better it would have been to remain at home or to have broken a leg of the body rather than of the mind!" So wrote the sixteenth-century Spanish humanist Juan Luis Vives in a famous work dedicated to Henry VIII's daughter, Princess Mary, but intended for a wider audience interested in the education of women. Praised by Erasmus and Thomas More, Vives advocated education for all women, regardless of social class and ability. From childhood through adolescence to marriage and widowhood, this manual offers practical advice as well as philosophical meditation and was recognized soon after publication in 1524 as the most authoritative pronouncement on the universal education of women. Arguing that women were intellectually equal if not superior to men, Vives stressed intellectual companionship in marriage over procreation, and moved beyond the private sphere to show how women's progress was essential for the good of society and state.
