The Virgin Mary: Blog Question Nine

During the 12^th and 13^th centuries the Catholic Church made a significant movement in the iconography or religious figures such as Jesus and Mary. The Virgin Mary, while always present in the medieval world, morphed into a significant figurehead for the Catholic Church. Literature and art began to use the image of the Virgin as the motherly advocate for the every man. Mary quickly took on a prominent role in the culture of the Middle Ages in the Christian world.

The miracle play The Miracle of Theophile is a prime example of the role that the Virgin Mary played in medieval literature. Theophile is disillusioned by religion and feeling betrayed by God when he sells his soul to the devil in order to regain political power in the Church. Realizing the wickedness of his ways he turns to Mary, asking for her to intervene on his behalf. In her wisdom and compassion, the Virgin goes to the mouth of hell and calls to the devil. She retrieves the deed to Theophile’s soul by stomping on the devil’s stomach. While this is a radical view of Mary, the image of the protective mother painted in this play is rather common during the 12^th and 13^th centuries.

In earlier centuries, church art depicting the Virgin were frequently stoic, using the popular Byzantine style of features. An example of this type of art is evident in the 10^th century church of Vals near Mirepoix, France. The frescos portray deity-like images of Mary, Jesus, and the Apostles. However, time would develop a much different image of Mary. In the 12^th century, Mary became the motherly image that we know today through several devices. Often times Mary is shown weeping with the dead Jesus in her arms in the famous pite scenes. Sometimes Mary is shown as a young woman playing with the baby Jesus. Such humanized images are in stark contrast to the distant images of Mary and Jesus seen in early Christian art.

The humanizing of the Virgin in Church art and literature was not unique. Many of the significant Christian figures were humanized during this period. Images of Christ in infancy and in death on the cross bring him closer to the common man, much in the way that the image of the loving mother brings people closer to Mary.

Religion in Medieval Life: Blog Question Six

Religion in the Middle Ages was entirely ingrained in everyday life. It is apparent in the literature, the art, and buildings of the medieval period in France that religion was the central governing factor. Because the Catholic Church had such strong control over many of the rulers of medieval Western Europe, politics were religious. For example, leaders in France were expected to ally themselves with the Catholic Church, and only fight in the defense of Christianity. Oftentimes war did not always happen this way, but the expectation from the Church and the oaths sworn were no less real.

The literature from the medieval period is a good indication of the role that religion played in daily life. As evidenced by the play The Miracle of Theophile and Song of Roland, religion played a central role in both entertainment and education. The Miracle of Theophile is a miracle play about how St. Theophile signed his soul away to the devil and then realized his mistake and begged the Virgin Mary to intervene and help him. This play would have been staged on the church steps where the general public might view it. Such a church would include Notre Dame Cathedral in Paris, which has a tympanum over the North-facing door, which tells the story of Theophile in pictures.

The Song of Roland is a medieval “chanson de geste,” which means song of exploits, basically, Christian epics. The story follows Roland the nephew of the beloved King Charlemagne through his action packed sagas. The story culminates in his triumphant death in which God sends archangels to carry Roland to heaven for his loyalty to king and Church. This story serves multiple purposes for the medieval audience. Besides gripping entertainment, Song of Roland is infused with religious doctrine. Audiences would be called to engage in the crusade by hearing of Roland’s daring adventures, and most importantly, his salvation.

Literature was just one element of religion in daily life. The church was literally the most important building in most towns. Medieval churches were not built with pews for the general public because they were the bustling center of many towns. Often times the town market place would be held inside the church. The church steps were used for announcements and for the production of plays such as The Miracle of Theophile, which was meant to educate the general public on Christian figures and Biblical stories. Furthermore, church windows and art often depicted biblical stories in an attempt to educate the general public on the Bible, since mass was always given in Latin.

In today’s secular world, it is easy to go through daily life without encountering religion. This is in stark contrast to the lives of people in the Middle Ages. Furthermore, there are so many options in terms of entertainment that themes and subject matter vary greatly. Most Americans today do not buy everything they need in one central location and even when they do shop in markets those markets are rarely contained in a church. In the Middle Ages, the Church was the authority when it came to education. Today, the Catholic education system is still thriving, but it is no longer the only option.

War and Religion: Blog Question Three

The Song of Roland is an excellent example of literature from the Middle Ages in France. Religion is beautifully woven into the text much in the way that religion was intertwined in daily medieval life. Roland’s world revolves around religious beliefs, symbols and iconography, most evident in his occupation as a knight fighting for the Church. These daily encounters with religion would have been familiar to crusading knights hearing the story of Roland’s exploits and rewards. Roland’s duty as Charlemagne’s nephew and warrior is to fight against Islam, a serious threat to Catholicism in the South of France during the Middle Ages because of its prevalence in Spain. Therefore, Roland is a Christian knight whose sole purpose is to fight in the defense of territory held by Catholic rulers.

Roland’s code as a warrior would have been similar to the oath that crusading knights would have taken. This code included swearing an oath to a lord, who would have sworn an allegiance with the pope. When a knight received his weapon, he would swear to use it only in the defense of Christianity. Roland’s weapon is a perfect example of the intermixing of religion and knightly duties. Durendal, the name of Roland’s sword, is a reliquary. “‘Ah! Durendal, most holy, fair indeed! Relics enough thy golden hilt conceals: Saint Peter’s Tooth, the Blood of Saint Basile, Some of the Hairs of my Lord, Saint Denise, Some of the Robe, was worn by Saint Mary.’” (lines 2344-2348). Therefore, Roland is reminded of his religion in his occupation. Furthermore, his sword is a reminder of the salvation he will receive by fighting in defense of Christianity. The text states, “‘Ah! Durendal, white are thou, clear of stain! Beneath the sun reflecting back his rays! In Moriane was Charles, in the vale, When from heaven God by His angel bade Him give tee to a count and capitain; Girt thee on me that noble King and great.” (lines 2316-2321). Although Ronald’s sword has seen much battle, it is “white” and “clear of stain.” Roland has also seen a great deal of war, but like his sword, he is unstained because he fights for a holy cause.

Roland’s innocence is reaffirmed by the lengthy death scene, in which archangels bring him to heaven. Knights who were contemplating going on crusade might feel that fighting for the Church was a path to salvation. Furthermore, the audience understands that God favors Roland and believes that they too may be favored for their service. Thus, Roland, and crusading knights are reminded of their religious affiliations and duties in their daily tasks.

Albi

More St. Cecile

St. Cecile in Albi

And still more Fontfoirde

The rose gardens at Fontfoirde are so amazing. The fragrance is almost overwhelming. This place would be the most beautiful location for a wedding!

This stained glass window was made up of fragments of broken stained glass from churches that were destroyed during WWII. Even though this building was from the 12th century, and originally had very little ornamental architecture, it has been updated over the years with new windows, ornamental ceilings, Roman and renaissance windows, and various statues and garden areas.

More of Fontfroide

The Cistercian Monastery of Fontfoirde

This monastery was originally a Benedictine monastery that then became a Cistercian monastery. The Cistercian's were very strict in their beliefs and did not believe in depicting any animal life in their art. However, this was a very wealthy monastery that is now privately owned and has received historical landmark status. These are just a few pictures from the beautiful buildings and gardens.

This is Fanjeaux's monument to the soldiers who died in WWI. I'm not sure I understand the lovely woman or the rooster.

Fanjeaux's only town phone!

The Monastery of the Dominicans. The poor sisters who live here have seen such hardship in their little corner of Fanjeaux but they remain hopeful!

"St. Dominic's Way"

There are stories of St. Dominic walking barefoot while on the road. I did not feel brave enough to walk his way without my shoes!

A view of Fanjeaux from afar.

The Assassin's cross. The story goes that Dominic encountered a group of Cathar assassins and he was able to talk with them peacefully after telling them that he would be glad to be killed because he would become a martyr. Supposedly he was able to convert them.

The following are all pictures of the Couvent (convent). Some of the professors are staying here and it is lovely! They asked us not to take pictures inside the church but it had the most wonderful organ and statue of Mary.

St. Dominic

Another view from the top of Fanjeaux

The local bakery

A school in the covered market area of Fanjeaux. In Fanjeaux, some local businesses turn their computer monitors around when they are not open and push the keyboard and mouse out of the window so that locals may use their internet. So charming!

The view from the balcony in my bedroom at the Belvedere.

The day of departure has arrived! I look forward to meeting all of my fellow travelers soon! I thought I should post my favorite poem from Meg Bogin's The Women Troubadours. I very much enjoyed the poem by Almucs de Castelnau and Iseut de Capio. I thought that the exchange between two women was an interesting device. I also thought that the language was quite sophisticated. It was quite difficult to pick a favorite because they all were very interesting. I also liked the poem by Alamanda which I thought was equally complex and beautiful. I particularly liked her use of imagery and alliteration.

Song of Roland Response

Song Of Roland sets the stage for crusading forces in medieval France. The notion of going on holy war as a sacramental act or pilgrimage is well documented. In an attempt to claim the holy land, Pope Urban II at the Council of Clermont promised Christians who waged war against the Turks immediate and total remission of their sins. This became an undercurrent of the ensuing military campaigns, and it is no surprise that literature reflecting these ideals would be popular, especially considering the Franks’ participation in these campaigns.

The text Song of Roland was probably written to provide an example for young men embarking on crusade. The crucial elements of this text illustrate how Christians were presumed to be preferred by God, since he assists Charlemagne, the great Christian ruler, and his men in avenging Roland’s death (lines 2458-2459). Roland’s death is another essential component of the example this poem sets. The text clearly describes Roland’s ascension directly into heaven; he is even honored by God when archangels descend to bring Roland’s soul up (lines 2393-2396). However, we are also given lengthy and graphic description of Roland’s butchery of pagan men. It is clear that we are told of his exploits to illustrate that God forgives Roland, and soldiers like Roland, because these deeds were committed to better the kingdom of Charlemagne and ultimately the Christian God. In this sense, the text explains the role of a crusading knight and the rewards that he stands to gain in fulfilling this Christian duty

Women Troubadours Response

In her book The Women Troubadours, Meg Bogin states “Throughout the Middle Ages women were the pawns of men.” Historically speaking, women have been subordinate to men. This is especially true of medieval Europe, a place in which power and physical or military prowess often coincided. Since women were not fighters, they were often denied positions of power. Bogin identifies women as pawns of men because they were often used as tools for creating alliance and peace as well as for the consolidation of resources. Often times, a father with daughters would marry them off to the most “worthy” suitor for political or social advancement. The happiness of the woman was of little concern in these marriages. In the chapter “Historical Background,” Bogin states that women had no say over whom they married and in fact, “marriages were generally contracted when the future spouses were in infancy, and girls were married in their early teens” (24-25). Regardless of their rank, women “were wards throughout the Middle Ages, always under the official guardianship of a man” (24).

In modern Western society, women are generally not controlled the way they were in the Middle Ages. Women have fought long and hard for autonomy from their fathers’ and husbands’ control. However, there are still inequalities between the sexes. Despite these inequalities, most women choose their spouses and have the ability to maintain complete independence from men and be successful. However, there are parts of the world where women are still used as political pawns. In many cultures, marriage is used only as means of combining resources. In these cultures, men still largely determine the marriages of women, and love is rarely considered part of the equation.

With Fanjeaux just a brief week away, I thought it would be appropriate to post a brief introduction of myself to all my fellow travelers. I am an English literature major at Dominican University in River Forest, Illinois. I have a special focus in Medieval and Renaissance studies, and I will be graduating in January 2011. I also perform in a band and practice photography and drawing. I look forward to meeting all of you in Fanjeaux!

I have posted a link to Caldwell University’s page on Fanjeaux for my family back home. You can read all about the history I will be studying and the relevance of Fanjeaux to the medieval world at http://www.caldwell.edu/fanjeaux/intro.aspx