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Retrieved 27 September This Prostitutes Bourg-les-Valence seems too far-fetched. Marriage for prostitutes Pope Innocent III, inhad declared that men who married prostitutes were performing pious works that counted toward the remission of their own sins.

Cather- ine led a dissolute life for a while and then decided to enter the convent. Conventual discipline fitted her needs, and she adapted quite well. Inthe year she became prioress, her husband reappeared. Catherine convinced him of the sincerity of her vows after all, Prostitutes Bourg-les-Valence thought Prostitutes Bourg-les-Valence was deadand made him sign a legal document forsaking any claim to his wife.

The original rectors of the monastery were the three syndics of the Prostitutes Bourg-les-Valence. Supporting the house with donations the commune was obligated to help the convent whenever necessary and regular visitations were means to ensure that the sisters would memorialize their benefactors in their daily liturgies.

In a governess and the bishop of Avignon replaced the syn- dics, leaving control of the house to religious authorities. From my reading of some seventy-four fourteenth-century female bequests, for Prostitutes Bourg-les-Valence ple, those of Catherine Beaucaire, Douce Lombarde, Agnes Vidal, Suffrede de Trelhone, Delphine Menduelle, and Jordane Sabbatier, these women left to the Repenties respectively half a gold florin, three florins, six deniers, one florin, two Prostitutes Bourg-les-Valence, and ten sols.

Women, however, did not donate more often than men to this institution. Most donations amounted from one to four florins. Real estate endowments gave the Repenties a certain topographical command of the city with financial control of several Avignonese holdings in its heart, within the old thirteenth-century walls where real estate was valuable.

A Prostitutes Bourg-les-Valence demographic survey based on existing records for the fourteenth and early fifteenth centuries shows that Avignonese men and a few women, both citizens and residents from all walks of life, patron- ized the Prostitutes Bourg-les-Valence. Merchants, bankers, innkeepers, artisans, papal bureau- crats, and nobles donated real property to the sisters Prostitutes Bourg-les-Valence extended to them other financial rights deriving from property ownership.

Nineteen of those donations came from men and five from women all were married and one widowed.

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The origins of thirteen male donors are inscribed in the document, while seven are left unknown. All were Avignonese with the exception of one individual from Pistoia, one from Lucca, one from Florence, and one from Rodez.

Those men were arti- sans, merchants, or farmers, but their bequests all followed the same pattern. With the exception of one burgess who left to the Repenties sixty silver Prostitutes Bourg-les-Valence, a Florentine merchant who left them a house, and an innkeeper who left them his inn, all the others bequeathed Prostitutes Bourg-les-Valence capable Prostitutes Bourg-les-Valence producing an income. During the four- teenth century, they owned seven houses in the parish of St.

Symphorien, four in the parish of St. Didier, four houses and a garden in the parish of St. Pierre, and four houses and two gardens in the parish of St. During these years, wills from clerics lacking inheritors reverted to the Apostolic Chamber, which in turn assigned the inheritances to the Repenties.

It can be hard to distinguish what was bequeathed intentionally to this institution from what was issued to them Prostitutes Bourg-les-Valence papal action. In addition, they received yearly Prostitutes Bourg-les-Valence the Baptist June 24the Assumption Aug.

Michael Sept. The bulk was received on August During the fourteenth century, the Repenties were clearly wealthy. The outer rampart was erected during the s because of the dangers caused by marauding bands of mercenaries.

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The inside wall had been raised during the thirteenth cen- tury. It was an area of prime real estate.

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Those residents had the connections and money to pay the high rents charged in that section. The working class was pushed between old and new walls, where rents diminished and space increased for gardens and dwellings. Seven parishes divided Avignon. The heart of the city was within the old wall sheltering the great fish and meat market mazels in St. Peter, the Court Temporal and the Court of the Marshall, dividing juris- diction between citizens and papal followers.

To the north, in close proxim- Prostitutes Bourg-les-Valence to transportation and docking facilities on the Rhone, the parishes of St. Map of Avignon, showing lordship of the Repenties. Etienne and St. Prostitutes Bourg-les-Valence housed carpenters, builders, and members of the curia who resided close to the papal palace. Religious houses were positioned throughout Avignon according to the antiquity of their order. The mendicants were most numerous.

During the thirteenth cen- tury, they divided three large zones of influence, then outside the walled Prostitutes Bourg-les-Valence, near the working class.

They were symmetrically situated east, south and west: Dominicans in St. Agricol, Franciscans in St. Symphorien, and Augustinians in St. Martial, in the parish of St. Didier to the south. John of Jeru- salem, with its temple to the west and commanderie to the east. Still, in the mid—fourteenth century when the new wall arose, the Repenties were enclosed in the Prostitutes Bourg-les-Valence widely defined boundary, if only barely.

All other female institu- tions were enclosed within the old wall: Benedictines of St. Catherine to the northeast, and the Clarisses, the order of St. Clare, to the southeast. The symmetrical disposition of these four Prostitutes Bourg-les-Valence sanctified all sections of the old city. By successfully appropriating the traditional Avignonese topography, they gained a footing with other female orders. Their topographical appropriation of the Prostitutes Bourg-les-Valence extended their appropriation of conventual life.

As mentioned Prostitutes Bourg-les-Valence, most convents or houses dedicated to the reform Prostitutes Bourg-les-Valence prostitutes were named after her. This section will investi- gate the appropriation of the Magdalene first by Provence, then by the Repenties, accentuating the particular characteristics that Mary Magdalene acquired in the south of France— her connection with sexual sins and fer- tility rituals.

Maximin to whom St. The Maries, Salome and Jacobe, evangelized the Camargue. Their cult, centering also on their handmaid Sarah, is still alive in the region, especially amongst Gypsies.

Devotion to those particular saints flourished during the Middle Ages. For example, Jean Teissere of Avignon, in a codicil to his testa- ment, ordered the Prostitutes Bourg-les-Valence of three coats for the statues of the Maries of Camargue.

In one instance, a pilgrim found his hostess in his bed. After all, the voyage itself was part of penance, and pilgrimage sites like Saint-Claude in the Jura Prostitutes Bourg-les-Valence Santiago de Compostella were still prime des- tinations.

Or, as will be shown later, it is possible that the saint was revered not so much as an intercessor for the afterlife as a benefactor to the living.

To overcome their sin and redeem their community, the Repenties, like Mary Magdalene, had to overcome what was considered their feminine Prostitutes Bourg-les-Valence inclination toward temptation and reacquire the spiritual purity and virginity of the brides of Christ. This was accomplished when the Prostitutes Bourg-les-Valence became spirit, when through total control and through renunciation of their own nature Prostitutes Bourg-les-Valence feminine body became male spirit.

According to the medieval notion that a promiscuous woman must be a prostitute, she came to be thought of as a prostitute. Prostitutes Bourg-les-Valence lived in a grotto or a desert, hiding her feminine beauty from all eyes medieval iconography often represented her with long wavy hair covering Prostitutes Bourg-les-Valence entire body. Beauty was identified with temptation, seduction, and all the danger that women rep- resented.

Accordingly, men avoided all spiritual responsibilities when they visited beautiful prostitutes.

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A beautiful prostitute diminished the fault of the for- nicator because resistance was simply too difficult. Their mandated appropriation of the Magdalenian model framed the specific character of their institution: penance and redemption. This specialization might have been required if we consider the belief that Prostitutes Bourg-les-Valence crime desolated the earth.

Mary Magdalene took on, espe- cially in the south of France, some of the characteristics of the goddess Diana of antiquity, mediator of the expiation of sexual sins: women prayed to Mary Magdalene at the grotto of the Prostitutes Bourg-les-Valence near Marseille for help in finding husbands and in conceiving.

According to one author, this pilgrimage was stipulated in marriage contracts. Young unmarried women went to the Sainte-Baume and left their garter belt if they wished to marry within the year. If the castellets stood for the year, the young women could expect a wedding. Medieval onomatol- ogy can offer some indication of the popularity of a given saint.

Magdalene Prostitutes Bourg-les-Valence not popular, at least as a name, in late medieval Avignon. The Liber Divisionis, a partial census of the cit- izens of Avignon and followers of the Prostitutes Bourg-les-Valence court, lists some female heads of household. Yet when medieval infant girls were baptized, Mary Magdalene was not the first name that came to the mind of parents.

Social and kinship imperatives predominated in naming practices Prostitutes Bourg-les-Valence than a hagiographic model. Mary Magdalene from their two-centuries-old home. Michel and renamed their new establishment the Convent of St. George after himself? During the early seventeenth century, reformed prostitutes found asylum in the House of St.

The shelter operated as a halfway house Prostitutes Bourg-les-Valence one might enter and leave at will. For a century or so, mainly during the papal residence, the Repen- ties of Avignon Prostitutes Bourg-les-Valence a successful institution because they had effectively appropriated traditional conventual models.

Their success was due to Prostitutes Bourg-les-Valence selves but also to their founding authorities who gave them a traditional model to follow.

There, in accordance with late medieval tenets, through physical renunciation and isolation, they fulfilled their spiritual needs. Throughout the century, their growing temporal Prostitutes Bourg-les-Valence brought them to the level of manorial lordship and integrated them into the lives of local Prostitutes Bourg-les-Valence.

They were nuns. The Repenties epitomize how the appropriation of an ascendant cultural model by a disenfranchised class can produce a Prostitutes Bourg-les-Valence hybrid institution.

Since then, I have abandoned and reclaimed this paper more than once. I would like to thank Kathryn L. Reyerson, Richard C. Trexler, and Evelyn Stern, who over the years have offered judicious comments.

Jill Raitt New York: Crossroad,75 — and — For a general introduction to sexual practices Prostitutes Bourg-les-Valence the Middle Ages, see Vern L. Bullough and James Brundage, eds. The distrust of inde- pendent women i. Mery and Guindon n.

Kathryn L. Reyerson and John Drendel Leiden: Brill,73 — Similar legislation also abounded in other southern Prostitutes Bourg-les-Valence cities. Toulon, a small port on the Mediterranean coast, in made a Prostitutes Bourg-les-Valence effort to rid Prostitutes Bourg-les-Valence town of prostitutes.

InProstitutes Bourg-les-Valence city proclaimed a second ordinance, in which, like Avignon after the failure of its ordinance, the authorities chose to segregate rather than banish prostitutes.

This ordinance forbade prostitutes from touching bread, meat, and produce for sale; and it required that prostitutes wear easily recognizable clothing, forbidding multicolored coats and dresses ornamented with silver and gold. Penalties ranged from a hundred-pound fine to the confiscation of their belongings Toulon, Archives Communales, livre majeur, AA For similar legislation elsewhere see, for instance, Emilie Amt, ed.

Real estate being so scarce throughout the period, the papal authorities set up a recording system entering all available lodgings in the city, their rental fees, and their tenants.

These records are the so-called books of lodging, taxation, and assignation. These women appear randomly Prostitutes Bourg-les-Valence the archives of the temporal court Prostitutes Bourg-les-Valence relation to some kind of infraction; usually they had violated sumptuary laws or had been assaulted. In addition to being an option for the poor, prostitution could also be a lucrative profession for women.

Victor Saxer has spent the past forty years or so researching the cult of Mary Magdalene, especially in Provence. For a more recent overview of the cult of Mary Magdalene, see Eve Duperray, ed. Mycoff Kalamazoo, Mich. As ironic as it may sound, it is tempting to think that the model of repentance offered by the Repenties would be sufficiently attractive for some virgins to lie in this way about their pasts. For a general comparison, see the Catholic Encyclo- Prostitutes Bourg-les-Valence at www.

Amt, — The Repenties could choose a secular woman of high repute as governess; she needed not be a nun. Avignon housed seven nunneries. Two followed a mendicant rule—St. Claire Franciscan and St. Laurent, and St. Catherine ; and one was the Prostitutes Bourg-les-Valence for Repenties. Christiane Klapish-Zuber Paris: Plon, For a discussion of the lectio Prostitutes Bourg-les-Valence reading the Latin Bible as a spiritual exercise leading to contemplationsee Jean Leclerq O.

Prostitutes Bourg-les-Valence know of no study of its use in medieval female monasteries. All rules Benedictine and mendi- cant required mandatory participation in the divine office, but I have found no trace of mandatory practice of the lectio divina. Studies on late medieval mystics Prostitutes Bourg-les-Valence to prove that it was not encouraged.

Similarly, when the rule of the Repenties was read to them init was also in the vernacular, even though the manuscript preserved in the archives and the affidavit of completion are in Latin. Klapish-Zuber, Earl J. Richards New York: Persea Books,27— Once again, strict enclosure had been required of nuns since but may not have been followed.

La Celle Benedictines, for example, took care of their business inside and outside of their walls and received and visited many guests. Mazo-Karras warns readers that foreign names may have been used simply to sound exotic.

The Prostitutes Bourg-les-Valence of the city and inhabitants controlled the house. Most recently, Whitney Leeson has examined the Repenties within a cultural- anthropological framework.

She sees Prostitutes Bourg-les-Valence financing of the institution as a material-to- spiritual transformation led by the medieval economic revolution. Whitney A. I would like to thank the author for sharing this paper with me. George, 10 —11, fols. In addition, the Archives de Vaucluse, Visitandines, H10—11, preserve those donations, starting as early as Pansier Prostitutes Bourg-les-Valence documents from on.

Once paid to the lessor, lessees could dispose of the property at will; they could divide, alienate, bequeath, or sell Prostitutes Bourg-les-Valence, as long as the lessor was notified and the yearly lease was paid. According to Colette Beaune, ed. A laborer received roughly 4 sous a day, a skilled artisan or manager 36 to 66 florins Prostitutes Bourg-les-Valence month; average rent for a house equaled 30 florins a year.

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The invention of her relics at Saint-Maximin intersects with the political history of Provence, which was fought over by the houses of Prostitutes Bourg-les-Valence and Aragon. The defeated Charles of Salerno, future Charles II, claimed to have had a vision while in an Aragonese jail of the Magdalene, who indicated the Prostitutes Bourg-les-Valence location of her remains at Saint-Maximin. This legend helped to legitimize both the role of the house of Anjou in Provence and the role of the Dominicans at Saint-Maximin.

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See media help. Promiscuity and trade, the exchange of money for the pleasure of a body, made a prostitute. Most recently, Whitney Leeson has examined the Repenties within a cultural- anthropological framework.

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