By Zubin Mistry
While a Spanish monk struggled to discover the appropriate phrases to express his unjust expulsion from a monastery in a determined petition to a sixth-century king, he likened himself to an aborted fetus. Centuries later, a ninth-century queen stumbled on herself accused of abortion in an altogether extra fleshly feel. Abortion haunts the written list around the early heart a while. but, the centuries after the autumn of Rome stay a great deal the "dark a long time" within the broader background of abortion.
This ebook, the 1st to regard the topic during this interval, tells the tale of the way members and groups, ecclesiastical and secular gurus, construed abortion as a social and ethical challenge throughout a couple of post-Roman societies, together with Visigothic Spain, Merovingian Gaul, early eire, Anglo-Saxon England and the Carolingian empire. It argues early medieval authors and readers actively deliberated on abortion and a cluster of similar questions, and that church culture on abortion was once an evolving perform. It sheds mild at the overlooked number of responses to abortion generated via diversified social and highbrow practices, together with church self-discipline, dispute payment and methods of political legitimation, and brings the background of abortion into dialog with key questions about gender, sexuality, Christianization, penance and legislations. Ranging throughout abortion miracles in hagiography, polemical letters within which churchmen likened competitors to fetuses flung from the womb of the church and uncomfortable imaginings of resurrected fetuses in theological hypothesis, this quantity additionally illuminates the complicated cultural importance of abortion in early medieval societies.
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Additional info for Abortion in the Early Middle Ages, c.500-900
Poulakou-Rebelakou, E. Lasceratos and S. G. -H. Congourdeau, ‘Les variations du désir d’enfant à Byzance’, in Becoming Byzantine: Children and Childhood in Byzantium, ed. A. -M. Talbot (Washington DC, 2009), pp. 35–63. See Huser, Crime, pp. 31–2, on eastern canon law. 63 See, for example, L. 1 (2004), 5–14 64 For the manuscripts, see A. Beccaria, I codici di medicina del periodo presalernitano (secoli IX, X e XI) (Rome, 1956); E. Wickersheimer, Les manuscrits latins de médecine du haut Moyen Âge dans les bibliothèques de France (Paris, 1966).
The impact of Christianization on Roman law after the conversion of Constantine can be felt in several areas, including in law on infant exposure and abandonment. A rescript from 374 issued under Valentinian I, Valens and Gratian made infanticide a capital offence under the Lex Cornelia. 22 But 18 J. B. Rives, ‘Magic, Religion, and Law: The Case of the Lex Cornelia de sicariis et veneficiis’, in Religion and Law in Classical Rome, ed. C. Ando and J. Rüpke (Stuttgart, 2006), pp. 49–54. 1, IV, p.
And trans. C. E. Lutz, ‘Musonius Rufus “The Roman Socrates”’, Yale Classical Studies 10 (1947), 97. Musonius probably had Augustan marriage legislation in mind and overstretched its meaning: Eyben, ‘Family Planning’, 26. 172, II, p. 270. indd 32 19/06/2015 14:12 Classical and Late Antique Society (as opposed to, say, a prostitute). 48 In recycled tropes, women – implicitly freeborn and reputable in terms of status – allegedly resorted to abortion to conceal sexual transgression, which contradicted their reproductive role in the sexual economy, or for trivial motives, which compromised the ideals of good reputation which allowed them to exercise that role.
Abortion in the Early Middle Ages, c.500-900 by Zubin Mistry