In this paper, I will show how Nicolette is constantly, deliberately, changing, in appearance and identity, from the beginning of the story, and how she is thus Izzard’s action transvestite.
The view has been gaining ground of late that the Gawain of Sir Gawain and the Green Knight, a knight renowned as ‘Pat fyne fader of nurture’ (1. 919) and as ‘so cortays and coynt’ of his ‘hetes’ (1. I525), degenerates at the moment of leave-taking from the Green Knight, his erstwhile host, to the level of a churl capable of abusing the ladies of that knight’s household (11.2411 -28).
Man, woman or monster : some themes of female masculinity and transvestism in the Middle Ages and Renaissance
Theory and Practice in Scotland and Elsewhere Medieval Scotland’s law on bastardy is set out in the lawbook Regiam Majestatem (c.1320)…In England things were different, as Michael Hicks has demonstrated. Admittedly, English heraldic practice eventually followed the French, and the formula ‘X bastard of Y’ is occasionally found for magnates’ bastards.
In the early years of the tenth century several Anglo-Saxon royal women, all daughters of King Edward the Elder of Wessex (899-924) and sisters (or half-sisters) of his son King Athelstan (924-39), were despatched across the Channel as brides for Frankish and Saxon rulers and aristocrats. This article addresses the fate of some of these women through an analysis of their political identities.
She Shall Be Saved in Childbearing: Submission,Contemplation of Conception, and Annunciation Imagery in the Books of Hours of Two Late Medieval Noblewomen
The chance of dying in pregnancy or childbirth was very real for medieval women, and still is in many Third World countries. In Medieval Catholic Western Europe, including Scandinavia, these risks, and the absence of medically schooled persons who could give efficient help, led many women to turn to the saints for intercession.
Fulk‟s letter therefore introduces us to some central aspects of Carolingian thinking about the appropriate behaviour of laywomen especially, and serves as a way into the principal themes of this article. In particular, it is noticeable that the archbishop highlighted his expectations of Richildis in two roles: her supposed misdemeanour was concerned specifically with a failure to meet her obligations as a widow and as a queen.
This dissertation examines representations of female corporeality in three late-medieval texts: the Pseudo-Ovidian poem, De vetula (The Old Woman); a treatise on human generation erroneously attributed to Albertus Magnus, De secretis mulierum (On the Secrets of Women); and Julian of Norwich’s Showings, an autobiographical account of visions she experienced during an illness in 1373