By Dyan Elliott
Medieval clerics believed that unique sin had rendered their 'fallen our bodies' prone to corrupting impulses. They feared that their corporeal frailty left them liable to demonic forces bent on penetrating and polluting their our bodies and souls. This ebook examines matters generated through fears of toxins, sexuality, and demonology.
Read Online or Download Fallen Bodies: Pollution, Sexuality, and Demonology in the Middle Ages PDF
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Medieval clerics believed that unique sin had rendered their 'fallen our bodies' at risk of corrupting impulses. They feared that their corporeal frailty left them liable to demonic forces bent on penetrating and polluting their our bodies and souls. This e-book examines matters generated via fears of pollutants, sexuality, and demonology.
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Additional resources for Fallen Bodies: Pollution, Sexuality, and Demonology in the Middle Ages
19 Augustine first distanced the realm of unconscious fantasy by his invocation of concupiscence — the inevitable and unruly consequence of original sin, operating as an impersonal chaos theory but affecting the individual in a deeply personal manner. " Like static interfering with a clear transmission, concupiscence inhibited the body's reception of and ready compliance with the commands of the higher spirit. Not surprisingly, the genitals were the site of greatest affliction: "It is no wonder that everyone feels very much ashamed of this kind of lust; hence, these organs, which lust in its own right, if I may so speak, sways or allays in defiance of the will's decision, are properly called pudenda.
The man clings to the supporting stick lest he be cast further into the excrement, but loses hold due to the terrible stench. When he prays to God, however, he again catches hold of the stick. Gerson explains: our conscience is a clean toilet filled with daily excrement. The stick is our own industry in rising upward. The more we raise our eyes to God, the more successful we are in distancing ourselves from die excrement. Excrement also plays a central role in the second exemplary dream. The tenth consideration of the same treatise features a dream of Celestine V (d.
10 In particular, The Mirror of Nature conveniently summarizes much of the material in support of the familiar argument for women's heightened libidinousness. 11 He also appeals to William of Conches (d. ca. 12 William is attempting to disprove some theorists who deny the existence of female seed on the basis of rape victims. According to these skeptics, women were known to have resisted their attackers and nevertheless become pregnant, which argues against a female ejaculation. 13) In response to these allegations, William contends that, even if the act is initially displeasing to the victim, the frailty of the female flesh ultimately gains the upper hand.
Fallen Bodies: Pollution, Sexuality, and Demonology in the Middle Ages by Dyan Elliott