By Phyllis Mack
This learn of radical prophecy in 17th-century England explores the signficance of gender for non secular visionaries among 1650 and 1700. Phyllis Mack specializes in the Society of pals, or Quakers, the most important radical sectarian workforce lively through the English Civil battle and Interregnum. The assembly documents, correspondence, almanacs, autobiographical and spiritual writings left by way of the early Quakers permit Mack to provide a textured portrait in their evolving spirituality. Parallel assets on women and men offer a special chance to pose theoretical questions on the that means of gender, comparable to even if a "women's spirituality" may be pointed out, or even if spiritual ladies are roughly emotional than males.
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Extra resources for Visionary Women: Ecstatic Prophecy in Seventeenth-Century England
Sample text
Witches, . . Orators" (Gunaikeion, or Nine Bookes of Various History concerninge Women . . [London, 1624], 369, 373). Page 32 John Winthrop, governor of Massachusetts, accused Jane Hawkins of consorting with the devil because she had knowledge of fertility potions and fell into trances, during which she spoke in Latin. " The ministers attending Mrs. Joan Drake described her glib use of scriptural argument as diabolical; "she replied nimbly and strongly, using to purpose all, or much of the Devil's rhetoric taught her against her self; yea and alleged many Scriptures, which she had never read, but only as tumbling and tossing over the Bible .
Not only did bodily fluids move according to the rhythm of the individual's emotional states; they actually contained the body's emotional energy, so that contact with the bodily fluids of another person might, in certain circumstances, place one under that person's occult influence. Weeping thus had sacramental significance as a tangible sign of an inward repentant grace, so that the words of the visionary Sarah Wight were more efficacious for being uttered through tears. Urine was another carrier of the individual's emotional essence, so that in Wales a man might signify his love for a woman by urinating on her dress.
33 As the authors of these women's stories repeatedly remind us, men could observe the "otherness" of women not only in the extreme behavior of prophets, witches, or whores but in the preoccupations and daily activities of respectable sisters, wives, and neighbors. The social chasm that divided the fine lady and the fishwife was obvious and important to contemporaries, but while the fine lady enjoyed greater status and protection than her peers she was, if anything, even more susceptible to the perils of her own female nature than the fishwife.