R. Sale > 17-07-2024, 09:48 PM
So, it would seem that anyone looking for some historical basis for an era of strong feminist influence need look no further. Here is a group of women that were the "Widows of 1415 and Others". That year was the battle of Agincourt and the loss of much of French male nobility.
The 'Others' include two groups: those whose husbands were captured at Agincourt and held for ransom. Specifically, Marie, Duchess of Auvergne, who was born Marie de Berry, after her trinubium, presumed owner (after 1416) of the Oresme text [BNF Fr. 565], significant in its comparison of cosmic illustrations with the VMs.
The second group of 'Others' consists of notable women who were 'otherwise' widowed in this time period. Specifically, Yolande of Aragon, whose husband missed Agincourt because of illness, then died in 1417 and she became Duchess of Anjou and was involved with Jeanne d'Arc [1429] and all that. She is also interesting because she was a third-generation descendant on the maternal side of Bonne of Luxembourg and the Melusine connections (equivalent to Philip the Good). Another widow was Margaret of Bavaria, whose husband, John the Fearless, was assassinated in 1419, Which goes back to other events and widows before 1415.
Colette of Corbie made her first four religious establishments in the Duchy of Burgundy (1410-1422). Margaret of Bavaria, Duchess of Burgundy died in 1424. Colette's next patron was the Duchess of Auvergne, Marie de Berry. There were three establishments 1422-1425; Moulins, Aiguepurse, and Le Puy-en-Velay.
Colette then went to Nevers, Savoy, Languedoc, then back north to Heidelberg and then to Hesdin, Ghent, and Amiens in the early 1440s, under Burgundian patronage of Philip the Good and his third wife, Isabella of Portugal. [Golden Fleece 1430]
An interesting aspect regarding medieval Auvergne is the number of Black Madonnas.
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Considering Colette and the Black Madonnas as two aspects of religious life in the first half of the 15th C., is there any common ground? As far as I could see, there were only two Colettine establishments in towns that had Black Virgins. Those towns are Moulins and Le Puy, both of which were reputed to have had statues dropped off by the French King Louis IX, aka Saint Louis.
Is there a connection between Colette and the Black Madonna? Colette is a patron saint relating to issues regarding pregnancy.
Apparently there was some connection at Le Puy.
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Fille de [b]sainte Claire d’Assise[/b] et réformatrice, [b]sainte Colette[/b] vint au Puy en 1425, munie d’une bulle de Martin V, en vue de fonder un couvent de Clarisses. Elle y revint en 1432 pour y installer les religieuses dans un établissement tout neuf. Le 2 juillet, la petite troupe de 15 religieuses vénéra la Vierge Noire à la cathédrale, et l’évêque « mit les soeurs en possession » de leur monastère. Il est encore aujourd’hui le cœur du quartier où sainte Colette avait choisi de l’implanter il y a plus cinq siècles.
Of course, there are no madonnas in the VMs, but the church in Le Puy is interesting in a sort of radical, botanical, sideways interpretation.
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