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Two fifteenth-century examples allow us to Prostitutes Rodez this function.

InLouis Genet, inhabitant of Avignon, Prostitutes Rodez his wife Etien- nette, and she found refuge with the Repenties. Cather- ine led a dissolute life for a while and then decided to enter the convent.

Conventual discipline fitted her Prostitutes Rodez, and she adapted quite well. Inthe year she became prioress, her husband reappeared. Catherine convinced him of the sincerity of her vows after all, she thought he was deadProstitutes Rodez made him sign a legal document forsaking any claim to Prostitutes Rodez wife. The original rectors of the monastery were the three syndics of the town. Supporting the house with donations the commune was obligated to help the convent whenever necessary and regular visitations were means to Prostitutes Rodez 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 exam- 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 florins, and ten sols. Women, however, did not Prostitutes Rodez more often than men to this institution.

The penalty for disobedience usually included fines, confiscation, and the whip.

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 Prostitutes Rodez in its heart, within the old thirteenth-century walls where real estate was valuable.

A quick demographic survey based on existing records for the fourteenth and early fifteenth centuries shows Prostitutes Rodez Avignonese Prostitutes Rodez and a few women, both citizens and residents from all walks of life, patron- ized the institution.

Merchants, bankers, innkeepers, artisans, papal bureau- Prostitutes Rodez, and nobles donated real property to the sisters or extended to them other financial rights deriving from property ownership. Nineteen of those donations came from men and five Prostitutes Rodez women all were married and one widowed. The origins of thirteen male donors are inscribed in the document, while seven are left unknown.

Prostitutes Rodez 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 Prostitutes Rodez all followed the same pattern. With the exception of one burgess who left to the Repenties sixty silver gros, a Florentine merchant who left them a house, and an innkeeper who left them his inn, all the others bequeathed vineyards capable of producing an income.

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During the four- teenth Prostitutes Rodez, 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 by papal action. In addition, they received yearly John 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. The inside wall had been raised Prostitutes Rodez the thirteenth cen- tury. It was an area of prime real estate. Those residents had the connections and money to pay the high rents charged Prostitutes Rodez that section. The working class was pushed between old and new walls, where rents diminished and space increased Prostitutes Rodez 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- ity to transportation and docking facilities on the Rhone, the Prostitutes Rodez of Prostitutes Rodez.

Map of Avignon, showing lordship of the Repenties. Etienne and St. Symphorien housed carpenters, builders, and members of the Prostitutes Rodez 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 perimeter, near the working class. They were symmetrically situated east, south Prostitutes Rodez west: Dominicans in St.

Agricol, Franciscans in St. Symphorien, and Augustinians in St. Martial, in the Prostitutes Rodez 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 new 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 Prostitutes Rodez these four convents 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 city extended their appropriation of conventual life. As mentioned earlier, most convents or houses Prostitutes Rodez to the reform of prostitutes were named after Prostitutes Rodez.

This section will investi- gate the appropriation of the Magdalene first by Provence, then by Prostitutes Rodez 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 Prostitutes Rodez during the Middle Ages.

For example, Jean Teissere of Avignon, in a codicil to his testa- Prostitutes Rodez, ordered the manufacture 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 Prostitutes Rodez in the Jura and Santiago de Compostella were still prime des- tinations.

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Or, as Prostitutes Rodez be shown later, it is possible that the saint was revered not so much as an intercessor for the afterlife as a benefactor to Prostitutes Rodez living. To overcome their sin and redeem their community, the Repenties, like Mary Magdalene, had to overcome what was considered their feminine natural inclination toward temptation and reacquire the spiritual purity and virginity of the brides of Christ.

This Prostitutes Rodez accomplished when the body became spirit, when through total control and through renunciation of their own nature Prostitutes Rodez feminine body became male spirit. According to the medieval notion that a promiscuous woman must be Prostitutes Rodez prostitute, she came to be thought of as a prostitute. She lived in a grotto or a desert, hiding her feminine beauty from all eyes medieval iconography often represented her with long wavy hair covering her entire body.

Beauty was identified with temptation, Prostitutes Rodez, and all the danger that women rep- resented. Accordingly, men avoided all spiritual responsibilities when they visited beautiful prostitutes. A beautiful prostitute diminished the fault of the for- nicator because resistance was Prostitutes Rodez 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 sexual 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 Sainte-Baume 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 was 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 Roman Prostitutes Rodez, lists some female heads of household.

Yet when medieval infant girls Prostitutes Rodez baptized, Mary Magdalene was not the first name that came to the mind of parents. Social and kinship imperatives predominated in naming practices rather 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, Prostitutes Rodez prostitutes found asylum in the House of St. The shelter operated as a halfway house where one might enter and leave at will. For a century or so, mainly Prostitutes Rodez the papal residence, the Repen- ties of Avignon were a successful institution because they had effectively Prostitutes Rodez traditional conventual models.

Their success was due to them- 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.

Prostitutes Rodez the century, their growing temporal properties brought them to the level of manorial lordship and integrated them into the lives of local people. Prostitutes Rodez were nuns. The Prostitutes Rodez epitomize how the appropriation of an ascendant cultural model by a disenfranchised class can Prostitutes Rodez a successful 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 in 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 Prostitutes Rodez Similar legislation also abounded in other southern French cities. Toulon, a small port on the Mediterranean coast, in made a first effort to rid the town of prostitutes.

Inthe city proclaimed a second ordinance, in which, like Avignon after the failure Prostitutes Rodez its ordinance, the authorities chose to segregate rather than banish prostitutes. This ordinance Prostitutes Rodez prostitutes from touching bread, meat, and produce for sale; and it required that prostitutes wear easily recognizable clothing, forbidding multicolored coats and Prostitutes Rodez 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 Prostitutes Rodez legislation elsewhere see, for instance, Emilie Amt, ed.

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Real estate being so scarce throughout the period, the papal authorities set up a recording system entering all available lodgings in the city, Prostitutes Rodez rental fees, and their tenants. These records are the Prostitutes Rodez books of lodging, taxation, and assignation. These women appear randomly in the archives of the temporal court in relation to some kind of infraction; usually they had violated sumptuary laws or had been assaulted.

In addition to being an option Prostitutes Rodez 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 Prostitutes Rodez attractive for some virgins to lie in this way about their pasts. For a general comparison, see the Catholic Encyclo- pedia 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.

Prostitutes Rodez followed a mendicant rule—St.

Claire Franciscan and St. Laurent, and St. Catherine ; and one was the house for Repenties. Christiane Klapish-Zuber Paris: Plon, For a discussion of the lectio divina reading the Latin Bible as a spiritual exercise leading to contemplationsee Jean Leclerq O.

I know of no study of Prostitutes Rodez use in medieval female monasteries. All Prostitutes Rodez Benedictine and mendi- cant required mandatory participation in the divine office, Prostitutes Rodez I have found no trace of mandatory practice of the lectio divina. Studies on late medieval mystics Prostitutes Rodez 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 Prostitutes Rodez. Richards New York: Persea Books,Prostitutes Rodez Once again, strict enclosure had been required of nuns since but may not have been followed. La Prostitutes Rodez 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 Rodez of the city and inhabitants controlled the house. Most recently, Whitney Leeson has examined the Repenties within a cultural- anthropological framework.

She sees the 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 Prostitutes Rodez, fols. In addition, the Archives de Vaucluse, Visitandines, H10—11, preserve those donations, starting as early as Pansier transcribes documents from on.

Once paid to the lessor, lessees could dispose of the property at will; they could divide, alienate, bequeath, or sell it, Prostitutes Rodez 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 Prostitutes Rodez 66 florins a month; average rent for a house equaled 30 florins a year.

The invention of her relics at Saint-Maximin intersects with Prostitutes Rodez political history of Provence, which was fought over by the houses of Anjou 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 exact 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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