"From Heinrich Cornelius Agrippa to Guillaume Postel - the History, Anatomy, the Heritage and the Foundation of Modern Feminist and Gynocentric Misandry": "On the Declamation on the Nobility and Preeminence of the Female Sex" and "The very Marvelous Victories of the Women of the New World"
We generally think of feminism and certainly of feminist theory, as given birth in the 19th and 20th centuries primarily within the circles of left wing politics and ideologies while ignoring its religious, traditional and right wing liberal roots. Although feminism can be traced back as long as to the 12th century's queen Eleanor of Aquitaine and the troubadours, which I am not going to discuss here, hence, it was extensively discussed in other parts of my research, we can recognize, in fact, that already in the 16th century 's Renaissance a huge and a vast fracture of its literature prioritized the interest of the "women question" (Querelle des femmes) over that of men, although the absolute majority of men were equally or even more oppressed than women, and that gave rise not only to a flood of female focused literature but in fact to the creation of the feminist narrative, the basic foundations of modern feminism and especially its misandrist basis. Such writers as Vives, Castiglione, Erasmus, Cornelius Agrippa and Guillaume Postel hypothesized not only in theoretical terms the place of women in culture, religion and society but especially Agrippa and Postel laid down a feminist narrative rooted in the hate of men and misandry as well as established the metaphysical foundation of the future feminist welfare state aiming at creating an oppressive matriarchy that will exploit and control men. Especially Postel's misandrist work, "Les très merveilleuses victoires des femmes du nouveau monde", translated as "the very marvelous victories of the women of the new world, based on a misandrist lie of male domination, evil and brutality, a myth I have thoroughly refuted in the research too, has spoken of the end of this order and culminating in an utopian age with a political, social and cultural system (matriarchy) which will also be led by a feminine pope.
This same Utopian model stands at the very basis of every modern welfare state by means of emanation from the religious into the secular one were the sacral institutions and authority are replaced by the state institutions and its paradigms and which by its very nature as we will see incorporate those ideas of male oppression, discrimination and exploitation. Thus, in the case of the modern welfare state whether the right wing liberal one and especially the left wing social democratic state the "female pope" emanates into a female collective led government and legislation, even if being mainly elected and formed of men, and the religious matriarchy turns into a female focused welfare state that is obsessed with prioritization of women, the discrimination and exploitation of men and while both systems maintain the female focused narrative of gynocentrism and feminism. Although, from both of the men mentioned above, Agrippa is very known for his misandrist ideas and attitudes in the "declamation on the nobility and preeminence of the female sex", the most radical between the two of them (as well as others) is Guillaume Postel. In his work "The very marvelous victories of the women of the new world" he formulates in an esoteric interpretation the concept of women as the future leaders of both the ancient world, namely Europe and the East, and the newly discovered America. According to Postel, a new incarnation of the holy spirit in females will give rise to a new time of political and religious peace. Postel claims that the female psychosomatic structure is more in harmony with the sublunary world than is the male's which continues Agrippa's legacy of misandry (see Women, Freedom and Calvin). This as well as other misandrist dynamics that stand at the basis of feminism, its philosophy, ideology as well as policies and activism will be discussed here.
The Querelle des Femmes or “quarrel about women” which heavily influenced all of the writers and their works mentioned here in the research, technically had its beginning in 1230 with the publication of Romance of the Rose. However, it was Italian-French misandrist author Christine de Pizan who in 1400 turned the prevailing discussion about women into a debate that continues to reverberate in feminist ideology today (though some authors claim, unconvincingly, that the querelle came to an end in the 1700s). The basic theme of the centuries-long quarrel revolved then and continues to revolve today around advocacy for the rights, power and status of women. It served and is still today used as lip service to hide the true goal of feminism. The truth, however, is that the almost 8oo years old "Querelle des femmes", translated as the quarrel about women", equals to what is referred today by feminists as the gender war. While the "Querelle des femmes" served as the inspirational origin of the gender war it was not until the advent of Agrippa and especially Guillaume Postel that this concept was distilled to its dynamics that we all too well know today. In the broader sense, the "Querelle des femmes" can be practically considered to be synonymous with the gender war that feminists have declared on men and boys and in a wider sense masculinity too. It encompasses all writings, concepts, ideologies, policies and feminist activities aiming at the advocacy of gynocentric ideals, female supremacy and especially misandry. Moreover, if we consider the "querelle des femmes" in its full extensity and entirety, then we might be inclined and will have to admit that especially Guillaume Postel as a male feminist has become the most crucial tool in defining and spreading feminism and as such "the Postel inspired feminism" has become a perpetual instrument for the advocacy of gynocentrism, female supremacism and as I said, especially, misandry. And, yet, even more so after almost 800 years of debate, the querelle des femmes still finds itself perpetuated in the feminist-driven narrative and activism while continuing stubbornly to reverberate today in the form of misandry (though the same authors claim, still unconvincingly, as I said, that the larger querelle came to an end in the 1700s too).
Being a part of this already existing trend of a vast – and an ever growing – body of feminist and female focused literature, it was Agrippa who not only brought even furthermore the querelle des femmes to the center stage with his "Declamatio de nobilitate et praecellentia foeminei sexus" (Declamation on the nobility and preeminence of the female sex) but as we will see immediately, Agrippa, who dedicated his work to Margaret of Austria, governor of the Netherlands, inspired an even more growing movement of feminist writers (and not only Guillaume Postel). The "Declamatio de nobilitate et praecellentia foeminei sexus" (Declamation on the Nobility and Preeminence of the Female Sex") was, in fact, the second misandrist and Gynocentric work after Frauendienst and is considered to be one of the most important works alongside with "The very marvelous victories of the women of the new world" of Postel. The book was written as we have said by Heinrich Cornelius Agrippa, a German intellectual and the first male feminist as well as a polymath, physician, legal scholar, soldier, theologian and an occult writer. Agrippa incorporates here practically the theoretical theological and ideological basis for modern feminism. Created in the proto feminist era, we are talking here about an umbrella ideology for feminism, misandry and Gynocentrism that sees now women as superior to men. Agrippa blends here Christian and Jewish thought to finalize (from theological point of view) the western Judeo Christian heritage that will later give birth to the three waves of feminism. The culmination of it can be found, therefore, in all waves of feminism that we come upon today. To understand the importance of the work and the impact on gender roles we must consider here the Judeo Christian heritage in creating feminism as well as the impact in modeling and shaping them. Whereas the importance of Agrippa and his work lies in the fact of him being the theoretical source for feminist ideology, that of Postel is to be found within his contribution to both the ideology but even more so importantly the practical dynamics of feminist policies and activism.
Now, being an occult writer, not only that most of Agrippa's ideas are hard to access for the average person lacking a proper knowledge in mysticism, esoteric reasoning and religious logic but even more so it is hard for them to comprehend the very subtle sublimation and understand the occult and mystic dimension of feminism – both the religious as well as the secular one. This is what we will try to understand and simplify now as the occult is the very basis for feminist misandry and Gynocentrism. First of all, one must consider and understand the critical role of mysticism within the organized monotheistic religions. Then it is important to understand the role of mysticism in Jewish tradition, the Kabbalah, which Agrippa blended with Christianity. Then we have to understand those specific elements from the Kabbalah that he blended with Christian theology and that have resemblance to Gynocentric and feminist thought. So first of all we have to consider that mysticism within the monotheistic tradition arises through a certain lack that endangers the religion. It is a requirement to keep the religion alive and normally develops a few hundreds of years after the monotheistic religion was established. Why? It happens because normally in the polytheistic religions there was a strong personal connection to the gods as you can even visually see their statues. As the concept of God became more and more transcendental that connection was lost! It has than normally developed into a crisis where there was a danger for the adherents to backtrack to polytheism and idolatry and this is what mysticism attempts to solve.
Now, the Jewish mystical tradition of the Kabballah attempts to tackle this problem by seeing the personal God (the one who is depicted in the bible) only as the emanation of the transcendental God who is called in Hebrew the Ein Sof, meaning the un-endless, and in a way that reminds a lot of the Hindu and Brahmanic religions. It depicts the process through something that is similar to the tree of life where god is described and seen in human terms through the process of emanation and where his head is part of the transcendental ein sof and the feet is in this material world. In this emanation most elements are female such as Binah, intelligence; Chochma, wisdom; Daat, understanding; while Keter, the crown, the transcendent god, has no gender, it is Androgynous. Another aspect speaks of the female body of "God". Historically, the Knesset (not the Israeli parliament) but the highest religious entity is considered female, the Shabath (I mentioned above) is female (queen and bride) and even the Torah (the Jewish Bible – the old testament) is considered female and a bride too. The most holy concepts are therefore almost all considered female and pure. In the Kabbalah this is not only abstract but is understood in sexual terms. And this explains us not only how Agrippa came to his conclusion but how both traditions beginning with Eleanor, Ulrich's Frauendienst and others fit together.
So, for example in the Shabath ceremony according to the Kabbalah it is not only understood as the reunion of the divine groom (God) and the Bride (Shabath) but also the earthly husband and wife reunite in Shabath (the idea of one flesh but in androgynous term also into one "soul" or mind). It is the legal duty of the husband to provide and sexually satisfy the wife at this day if she wishes so but it is not a female legal obligation. In Judaism the woman is seen as inherently morally and emotionally pure and superior to the man while the man is kind of evil and predator. According to this idea the woman gives the husband sex just so that he does not become more evil and predator. The wife herself doesn't need it so much and if so it is for a good reason (procreation and taming the man) while the man wants the sex for a bad one namely sexual fulfilment or even worse than this (which does not differ a lot from the Christian image of men, especially in the Cathar – Bogomil heresy, and an attitude that is found a lot even in modern society). Moreover, because the woman is seen as purer and superior she is not required to do a lot of the obligation a man is required which again aims at taming him something his wife does not need for her personal development. In Judaism, in fact, in advance, she is pure and therefore does need the intervention and help of extra rules, restrictions or requirements to become a better person. The marriage is actually a place to tame and re-educate the man, a kind of a camp to work on himself. This is the basic misandrist ideal of man in ALL religions, poly and monotheistic, namely him serving as PPP – provider, protector, procreator – which basically makes him a slave.
As such the legal marriage contract in Judaism consists of two crucial elements. It is a one sided legal contract which aims at ensuring that the man stays in the marriage while binding him to harsh sanctions if he still choses to leave it. The first part in it is a legal obligation where the man takes the role of the PPP, while the wife doesn’t have any. Even in sexual terms it is only the man who is legally obligated to provide sex to his wife and to pleasure her. The Jewish law even defines how much sex the husband has to provide to his wife based on his occupation. The refusal to provide sex lays the ground for the wife for divorce where the man will be subjected to the harsh sanctions. Even in modern day Israel there were cases of wives divorcing husbands over lack or insufficient sex for their personal taste. The second part of this contract is financial in its essence and here the husband takes the obligation to compensate his wife in the case that he divorces her and pay her a certain amount of money which can differ from case to cases. This part was traditionally and especially by feminists perverted as though the husbands are buying their wives (as property). The truth is that this is an additional payment to child support, alimony and all other financial divorce regulations thus incorporating a punishment to threaten the husband from divorcing his wife which is the extenuation of the basic misandrist dynamics as described above.
Now, let's consider it from the feminist and Christian side. I mentioned above the proto feminist and misandrist work written by Agrippa, who additionally also used to be the first male feminist. As we said, we are talking here about the time and period of proto feminism in Christian Europe. However, the thought and the worldview of Agrippa are deeply rooted and ingrained in the old and more conservative and religious form of feminism and misandry. Originally published in 1529, his work "the Declamation on the Preeminence and Nobility of the Female Sex" argues that women are more than equal to men in all things that really matter, including the public spheres. In his work Agrippa sees women not as equal but rather superior to men. As a book pronouncing the theological and moral superiority of women which was written by a polymath, physician, legal scholar, soldier, theologian and an occult writer the "Declamatio de nobilitate et praecellentia foeminei sexus" (Declamation on the Nobility and Preeminence of the Female Sex, 1529), can be seen not only as a foundation of the feminist thought of women as being morally superior to men (for example the maternal discourse and eco feminism) but actually also the foundation for the modern religious, traditional, right wing – liberal and conservative feminism as well as being the metaphysical mindset or worldview for all feminist schools and systems.
During his time in northern Italy Agrippa came into contact with Agostino Ricci and perhaps Paolo Ricci, and studied the works of philosophers Marsilio Ficino and Giovanni Pico della Mirandola, and the kabbalah. Agrippa's thought unites the streams of classical Neoplatonic and Hermetic philosophy, Jewish Kabbalah (especially the hermetic Kabbalah and none Hermetic Jewish philosophy) and Christianity. Three books of occult philosophy, his most famous work, is a systematic exposition of the occult, in the sense of hidden, knowledge extant in Renaissance Europe. It is an encyclopedic work of Renaissance magic providing information on such diverse topics as planetary ruler-ships, occult virtues, sympathies and enmities of natural things, enchantments, sorceries, types of divination, the scales of numbers and their significance, astrological talismans, the divine Trinity, the Kabbalistic Names of God and the orders of evil spirits. However, it is important to remember that Jewish Kabbalah has an extremely strong Christian influence and it has adopted besides mainstream Christian theology (like none personal messianic thought) also a lot of concepts that were even considered as idolatry or paganism (like Manichaeism) and dispelled from the church. So, here you can see the dynamic flow of mutual influence and enrichment between the two sister religions. This everything was also blended and combined with Agrippa's feminism as outlined above. This is the second corner stone after the courts of love of Eleanor from Aquitaine and Ulrich's "Frauendienst" and the preceding in-between link to the next work namely Postel's "The very Marvelous Victories of Women of the New World".
Since then the declamation was soon translated into English, French, German, and Italian. Agrippa’s ideas were endlessly repeated by a broad spectrum of writers arguing, the same way as did Agrippa, that women were better off than men, both in the ancient world as in his time. For this purpose, Agrippa not only reinterpreted biblical, Greek, and Roman texts to “prove” that women are far more superior to men but based his interpretation also on the Jewish Kabalistic thought especially the name of God, the Ten Sefirot (equivalent to the tree of life) and other divine concepts including those relating to God as we have seen above. The same Kabalistic approach as we will learn and see through the discourse here was taken by Guillaume Postel who based his misandrist and feminist theology on the same principles. While Agrippa's work constituted pure and blatant misandry he still didn’t go as far as Guillaume Postel but constituted a mid-link between the older form of gynocentrism that advocated an egalitarian division of power between men and women and the dynamic set by Guillaume Postel who gave rise to the ever growing imbalance where formal power from the domain of men shifted additionally into the female domain of informal power. Though Agrippa was the spiritual father of the feminist claim that the (alleged) "oppression of women" was based not on their biological nature but instead on social tradition, he still intended to keep and tighten the grip of women over men based on their nobility and supremacy through controlling them by means of informal power and by asking men to submit themselves to women continuing the troubadour tradition especially that of Ulrich the Knight and the other German Minnesinger.
Like Agrippa and others, another author who was influenced by him and was inspired by the Declamation on the Nobility and Preeminence of the Female Sex, was Garzoni. In the same way as was done by Agrippa in the Declamation, Garzoni announced the nobility, supremacy and preeminence of women on seven grounds. The first six depend on bending material from the book of Genesis in order to present Eve as more noble than Adam in terms of her efficient cause, name, place, material, and the form of her creation. For his seventh and final ground, Garzoni puts forward women’s “habits of knowledge and virtue.” He contends that “the principal index of women’s greatness and nobility is in their habit of knowledge and the virtues of the mind, for in these alone is a person’s true nobility revealed, as Plato affirms in his book. As evidence to this hypothesis, Garzoni cites in a quick sequence many of the ancient women celebrated by Boccaccio. Additionally, in his prefatory “Consolation to Women,” it was another writer namely Ribera who advocated women’s advanced instruction on the premise that in the ancient world the practice of teaching women was advanced on various branches of knowledge. Ribera’s final sentence relies on the Agrippan extreme in positing women’s supremacy over men in matters of the mind. He writes: “In closing I say that the Ancients, considering women’s knowledge and aptitude, depicted the sciences and liberal arts as women, by which convention they tell us that women are more sophisticated, talented, ready and disposed than men to learn them". Finally, it was also the misandrist writer Marinella who also published her own contribution to the debate on women on behalf on the previous misandrist contribution of Agrippa, his legacy and heritage. Marinella expanded and wrote a work called "The Nobility and Excellence of Women and the Defects and Vices of Men", in 1601. Marinella molded her misandry closely on the arguments raised in the 1530s by Agrippa and his followers. She may have even directly used or was influenced from the 1529 Latin edition of Agrippa’s Declamation, from an anonymous French treatise modeled on Agrippa, or from the Venetian editor Lodovico Domenichi’s redaction, titled Della nobilita delle donne. Whatever her source, Marinella followed its precedent in arguing for female preeminence. Some more writers in this genre were Marguerite de Navarre, Marie de Gournay, Madelaine de Scudery and Poulain de la Barre!
Anyway, those collective praises of women from the period between 1493 to 1555 that I mentioned above, the "Declamation on the Nobility and Preeminence of the Female Sex" written by Heinrich Cornelius Agrippa and "The very Marvelous Victories of the Women of the New World", written by Guillaume Postel, are two complementary works that constitute not only the cornerstones of modern feminism but especially its misandrist ideal. This ideal stands at the basis of all feminist thought, waves, philosophy and thinking. There is no way and no doubt around it. Wherever we look we might find this feminist footprint of misandry in its full entirety and extent but nevertheless it can be specifically observed within the context, theory and practice of third wave feminism. Unambiguously, those two cornerstones and especially the work of Guillaume Postel also incorporated the attempt to create the basis for a future feminist matriarchy targeting men as the subject of the upcoming female oppression and exploitation led by a feminist state apparatus. The fact, that those are two men with internalized misandry, a German and a French, should not be seen as paradoxical as it is the result of the oppressive Gynocentric society starting with the troubadours and Eleanor of Aquitaine and up to modern day feminism. While Heinrich Cornelius Agrippa is known as one of the first male feminists in the Proto Feminist era, very little light was shed on Guillaume Postel, the other male feminist of the same time who in fact was even more important than his German counterpart in laying down and defining the most misandrist ideals of the feminist corpus of misandry. In part, we can see "the fulfillment of Postel's prophecies" that we will be discussing at the end of this exegesis in terms of the feminist state apparatus aiming at exploiting men in form of the modern welfare state that transfers all of the man's resources to the woman, the male feminist movement with its internalized misandry, the third wave feminism with its rampant men hate as well as many more concepts and dynamics that will be discussed later.
Either way, both of the men, Postel as well as Agrippa, were not only the first male feminists in what is known today in the research as "Renaissance Feminism" or better described as the Proto Feminist era, not only that they were both influenced by Christian esotericism partly rooted in Jewish Kabalistic mysticism and partly in the heretical Christian occultism as stemming from the Bogomil Cathar heresy as well as the mainstream Christian theological thought but both of them laid the very practical misandrist basis of modern feminist policies as we have seen above and whose authority is rooted in the esoteric foundation not only of modern feminism but gynocentrism too. The above discussion as well as the thesis presented in the next paragraphs is a part from a much longer discourse and is a continued research dedicated to this topic and its various aspects. While I have already and extensively discussed not only in the beginning of this essay but also in the upcoming research including the many of my publications the misandrist as well as the general contribution of Agrippa to feminism including the Kabalistic influence, below I will focus in the continuing discourse more on Guillaume Postel and especially within the co-mutual context of shared thought and concepts as within the frame of Agrippa's thought and heritage. The exposition here of Guillaume Postel's feminist thought, heritage and the contribution to the misandrist foundation of modern feminism is unique as this is the first time that Postel's work is scrutinized in this way pointing to his crucial position within the context of Proto Feminism and as a kind of a feminist twin brother to Agrippa, both of whose prevailing misandry in the post-modern third feminist era (wave) can be traced to their respective works. The thesis here is based methodologically on a meta-research approach where I used three main works and a few more researches. It was mainly the book of Judith Weiss, the thesis of Renée-Claude Breitenstein and another research from a Finish university in Lapland dealing with this subject and titled "The discrimination of men". In addition to this three main works I used another set of works with some more researches that I will be mentioning throughout the discussions and in the references at the end of the work.
Now, a few words about Postel himself whose misandrist heritage and contribution of those ideals in modern feminism especially the third wave is exposed here for the first time. In his future view of the world and understanding of human destiny, Postel has foreseen a female messianic era that will be led by a female pope. In Postel's theology, men as well as the church are designated with four eras while we are now at the beginning of the fourth age. The 4th epoch, whose truth has been hidden from the people, both in the Old as well as the New Testament, is revealed only to mystics and specifically to Postel himself. According to Postel, the first epoch is essentially a natural one that lasted until the times of the Biblical flood; The second era is that of the Old Testament; the third one is that of the New Testament; And the fourth age is the messianic era, one that, as we have said, will be a feminine age, led by a female pope, reminding us of the feminist concept of "the future is female". In this way, Postel effectively denies for the first time the egalitarian division of power embedded in all of the early Gynocentric societies, which was based on the division of formal and informal power and turns it on its head. In older gynocentric societies prior to Postel formal and informal power was divided equally and on an egalitarian basis between men and women as was proven by C.S. Rogers and my elaboration on her research. In those older and early gynocentric societies, the informal power always remained in the hands of women while the formal power, though not exclusively, remained in the hands of men. The reason behind this division was that the informal power is not only more important than the formal one and that it enables women to continue to control society as well as men but the fact that formal power stems from the informal one that also defines and controls it. In Postel's theology, both in practical as well as in symbolical terms, there not only arise now the concrete demand for the transfer of formal power to women, while the non-formal, still remains in their hands but this has become a cornerstone of feminist thinking and pattern of political and social activism especially for women's organizations and feminist political activists, politicians, lobby and power groups. Guillaume Postel was the first male feminist in the Proto Renaissance feminism who has laid this foundation and cemented its authority on a religious basis and in religious terms. Hence, he did not only create the feminist but also the gynocentric misandry.
Additionally, in Postel's thought human beings have a fourfold nature which stands in accordance with the four eras of human history and God as described above. The three lower levels are composed of body, soul and mind while the higher element is the Spiritus. While the first three according to Postel were redeemed by Jesus, the higher fourth element is still not redeemed by him and awaits its redemption by a woman in the messianic female era. Following this line of thought, Postel continues Agrippa's philosophy of the superior nature of women over men rooted in the traditional religious thought but here mainly expressed through the Cathar and Bogomil legacy which was one of the basic tenets of the Cathar religion and one of the elements constituting the fivefold foundation of feminism as determined in the Cathar tradition who may also have been the most-early source of influence on modern feminism. This construct was defined by Schmidt Biggemann as double Christology. Although Postel continues to see Jesus as the savior of humanity, his redemption is not only not completed, but it will be only accomplished in the messianic female era of the Spiritus. As we shall see immediately and even more strongly in contrast to Agrippa and others, the role of the female Christ as understood by Postel was not meant as an abstract idea at all but rather designed for a specific female figure. During his stay in Venice, Postel met a nun named Joanna and in Venice dialect, Zuana. The connection between Postel and Joanna not only became clearly intense, but also led to a strong mutual mystical fertilization when they created an esoteric feminist narrative in which Joanna became the Mother of the World and its female leader. It is interesting to mention that as part of those and other mystical experiences, Joanna was described as having esoteric intercourse (or sex) with Jesus, which resulted in the creation of a spiritual pregnancy. Postel himself is the seed of this spiritual sexual experience. It is also interesting to note that part of the common Christian Kabbalistic heritage between Agrippa and Postel is the connection made by the latter between Joanna as the mother of the world and her as being the divine shekhina itself and its presence. In other words, Joanna is identified with the feminine element of the deity that actually dominates the world and in a wider context with the feminine part of the androgynous from which everything stems.
This as we have said was the basis for their prophecy of the feminine messianic era of the fourth epoch that they have discussed and that serves till this very day as the metaphysical and esoteric basis of the feminist struggle for a misandrist matriarchy and the concept that "the future is female". Postel and Joanna have seen Jesus as only bringing an incomplete male redemption. It is interesting to mention that in the 16th century there was an intensive occupation and flood of female saints so the figure of Joanna is neither paradoxical nor some somewhat strange. In fact, it continues the heretical Cathar heresy in the same places in Italy where women were fully integrated in the religious life, practice and also acted as religious figures of authority. Whether Joanna or Postel with their heretical teachings were Cathars or not, something that is yet to be proven by further research, or belonged to the mainstream ecclesiastical nomination is less important as to define the fact that women were not living under patriarchal religious oppression but still keeping all of the informal power lived on the contrary in a gynocentric society that has favored them and still gave them the privilege to participate in the circles of formal power – a privilege that isn't granted to men even today (and who still lack any informal power). In the same way as it was with the Cathars and the troubadours as long as the heretical teachings were fitting in the clerical doctrine and dogma of the church, we are mainly talking about the gynocentric and feminist ideals, all of this was adopted into the mainstream of the Christian thought. In her book "A Kabbalistic Christian Messiah in the Renaissance: Guillaume Postel and the book of Zohar", Judith Weiss mentions a few of those women as well as their lifestyle characteristics. Those were Veronica da Milano, Veronica da Binasco (1445 – 1497), Osanna Andreasi (1449 – 1505), Stephana Quinzani (1457 – 1530), Colomba di Rieti (1467 – 1501), Arcangela Panigarola (1468 – 1525), Chiara Bugni (1471 – 1514), Lucia Brocadelli da Narni (14761544), Catherina Mattei de Racoconigi (1486 – 1547) (1508 – 1555) and Paola Antonia Negri. Only to give a few examples!
Judith Weiss also mentions in the book Gabriella Zari's research and outlines the characteristic of those women's lifestyle that are interesting for understanding our case. All of those women were leading an extremely ascetic way of life especially the diet sometimes almost at the edge of starvation denying themselves food and meals. They all came normally from a very simple and often illiterate background meaning they probably did not belong to the social elites of their time. Despite this fact they've become literate through their religious activities. Those were normally men with a position of formal power and authority obviously monks and/or within the hierarchical ranks of the church that advanced and celebrated them. The result was that those women influenced great masses of believers and had accordingly a lot of followers. As to their roles of spiritual advisors they were highly influential figures. As being believed and seen as having revelations and prophecies those women served also as political advisors to various officials who came to ask them for their guidance. It is interesting to note although as aforesaid that it requires a further research that most of those characteristics are in accordance with the Cathar way of life and especially the extreme ascetic practice particularly the diet abstaining from food almost to the point of starvation. Again, whether those were Cathars themselves or Cathar influences adopted in the mainstream Christianity it shows both the great influence of women, the strong support of men not only in advancing the noble but especially the ordinary women of that time and thus the very early dynamic of institutionalized male feminism and the increasingly growing shift of formal power from the male into the female domain of informal power. Thus the early beginning of the accumulation of all forms of power as is also seen and evident in modern feminism can be also traced back to the proto or renaissance feminism of the 15th and 16th centuries. In fact, Guillaume Postel was the spiritual and actual father of this dynamic.
Here it should be mentioned that in another work written by Francois Bilon we can see that Postel's influence whom he explicitly mentions, was far reaching in spreading feminist and misandrist ideals and maybe even more than that of Agrippa. One of Bilon's works, "The Impregnable Fort of the Honor of the Feminine Sex", published in 1555, one of the discussions is dedicated to the strength and the nobility of women. It is also sectioned into three chapters: the first, having no title attributed to this passage of the work, is a collection of female figures which are celebrated for their competency and proficiency as warriors as well as their capacity to exercise power; the next part deals with holy things and the third one is coming back to the subject of warfare. Joan of Arc is mentioned in the first passage, in a series of early, biblical and up-to-date figures from French history. It depicts the image of the warrior who predominates and it is female. The passage devoted to the Maid focuses on the seat of Orleans and the betrayal that brought her to death. The Maid is portrayed as potentially capable of meeting both the poor as well as the noble ladies of Orleans. There is a great chance that the link established between Joan of Arc and the noble female audience was inspired by the Very Wonderful Victories of the New World Women, published in 1553 (two years before the impregnable Fort of the honor of feminine sex). In addition to bearing very clear traces of intertextuality (especially allusion to "Celtic Gaul"), Billon as I said above explicitly mentions Postel, which he classifies as one of the defenders of women, along with Claude de Taillemont and Jean Du Pre and others. This is an extremely important piece of evidence as it clearly shows not only the vast amount of men involved in feminism already in its proto history, not only it refutes the notion of misogyny but specifically in the context of our discussion it shows the central position of Postel within the feminist movement and his contribution as we will see later
Except for Postel's "The very wonderful victories of the women of the new world" to which we will return and are going to elaborate in detail, also the work of Agrippa, as I mentioned above, was an essential praise of the female gender too in that it gave women the theological approval, point of view and the basis for female supremacy by seeking to position women above men in all aspect and elevate them to a status of goddesses. The enthusiasm to elevate women above men should not be seen as a paradox, as we've seen in the research women in gynocentric society wielded all of the informal power as well as formal power to large extent, but it is a natural continuation of the troubadour legacy including the religiously theological Cathar heritage and background. In that sense this dynamic symbolizes and is a typical reflection of the Renaissance feminism or the proto feminist era which shaped, heavily influenced and embraced the reception of distinct feminist textual lineage in terms of the subsequent collective praise of women on behalf of a theological reflection which will be not only limited to the new as well as the old testament but also in terms of the mystical tradition of both Judaism and Christianity. Agrippa's Declamation itself undergoes an esoteric reorientation and mystical adaptation according to a new audience and the subsequent Cathar – Bogomil heritage. "That the excellence of women is greater that of man is another example of such adaptation and exploration of the discourse on women beginning in the Bogomil Cathar heresy and drawn to extremity in the theological thought of Heinrich Cornelius Agrippa and Guillaume Postel which is a natural continuation of this heritage over a time frame close to almost 300 hundred years.
First of all, there are arguments taken from the Bible and they are summed up to the top of the topic. Examples of women worthy of praise of the Old and New Testaments are given too. The discussion revolves around the qualities women: courage, constancy in love and charity, an area of influence of which the women of the court of Henry II are the figures of bow: "How many are there in the court of France that the most learned men of the country, I will not say in theology, but in the human sciences, would not dare to wait to contradict about? Then - and this is the most important aspect - beyond the content of the old and new testament the declaration of the superiority of the female sex ends up in a more specific perspective of rhetoric which is now based in religious misandry, female supremacy as well as extreme gynocentrism and is rooted in a mystic explanation of the Kabbala as well as more typical Christian esoteric thought. Moreover, the year 1553 saw the first edition and publication of Postel's "The Very wonderful victories of the women of the new world" which predicted the female matriarchal world order which we will continue to discuss immediately. The text of Guillaume Postel impregnated with mysticism, penetrated with a prophetic voice, it announces the presence on earth of a new redemptive Eve, designated to Joanna, starting the era of feminine matriarchy that will replace men which also was coupled with the advent of an entrenched temporal monarchy in French soil.
In that, Guillaume Postel's theological thought exhibited in fact a sort of a conglomerate of matriarchy, mysticism, esotericism and (French) nationalism which goes hand in hand with the old French Cathar heresy in Occitan. Although rejected by secular and religious authorities, both by Henry II who ordered his pursuit by the parliament and that by the inquisition of Venice which sentenced him to prison. This text claims to be part of Christian eschatology additionally to the fact that Guillaume Postel had a big influence on Christian thought. This shifted vision is of course an adaptation and does not necessarily as we have seen throughout the research contradicts or is at odds with Christian dogma and doctrine; unique and unclassifiable, it is nevertheless related to the theme of the medieval virgin and strives to define women as part of the Christian tradition which is successfully done both by Agrippa as well as Guillaume Postel. Borrowing from the collective praise of women, for example the virtuous women as well as certain female figures from the old testament, it must be read as an attempt to make the unconventional content of female supremacy acceptable in religious terms and justified by it. "The very wonderful victories of women of the new world" occupy a strong and crucial position both in theology as well as in the primordial place in which they place women in the total interpretation and the main legal focus of the societal and legal system that they define. With the internal logic of their own, they constitute a dynamic aiming at putting women both in the main position or acquisition of formal as well as informal power while starting a public theological debate on women as part of a collective praise. The current dynamic of the constant approval and appraisal of women while degrading and demonizing men can also be traced back to those basic undercurrents started with Guillaume Postel and his ingrained feminist misandry.
The warning that closes the dedication "Read carefully before judging" is an appeal to the reader to the unfettered exercise of critical thinking. This formula, is very often found within the context and variations on controversial text and works. This might be natural for mystics and occultists as Postel, Agrippa and others, convinced opponents of the reformed or mainstream religion but it is of course not for the average people. More generally, it aims at creating a public discourse and reading, a practice characterized by free will. The importance of the heroes as well as the subsequent readers of Postel is - if we look at it well - also present at Agrippa and Estienne, through the invitation to the development of the thesis of the superiority as well as the supremacy of the female sex by continuators on the one hand and the call for exploring a new path to the truth on the other hand. In the texts of Agrippa and Postel in particular, the hermeneutical attitude required from the reader is directly related to the cross-examination of sacred text readings judged inadequate: rejection of scholasticism in the first, re-appropriation of the Christian heritage in the second. The preeminence of God as the ultimate source of truth, however, is no questioning. Despite the different circumstances and in full adaptation to the new situation this is the same metaphysic that we encounter today in feminist thought and the (female welfare state) paradigm only that in some wings of feminism especially the left wing state replaces God. All of this presents a fundamental issue of the collective praise of women and it does not only concern the work of Agrippa but besides the declamation, Charles Estienne's assumption "That the excellence of the woman is greater than that of the man" is also valid to "The Very wonderful victories of the women of the new world" of Guillaume Postel which also stands out as a corner stone of feminist misandry already in the 16th century. As a hallmark of this emergence it is clearly a feminist and a misandrist text based on the principles explained above.
The collective supremacist praise of women, which in most texts mentioned here provides a specific representation of the auctorial figure on the one hand but on the other one incorporates a universal message, not only modulates this affirmation or contradicts this fact but in Guillaume postel's works and theological thought it also presents us with a concrete female figure that will constitute an actual person in terms of a feminine Messiah. The position of the author in the face of his narrative is not due to disinterest in the question of the construction of God's ethos or a "regression" by relation to the emergence of the auctorial figure in texts with an architectural metaphor but on the contrary in Postel's work it is identified with a concrete specification. The interpretive vagueness on the one side as well as a real specification on the other one is both a part of the covert as well as the clandestine gynocentric approach to get what women want without making it too evident. In many cases one does not have to speak all the many instances; in many cases one does not have to speak all the involved intentions; yet, in all of them, everything is clear and evident. It does not happen due to an erasure or a disappearance, but due to an elaboration of the author's representation which is true in all terms and means. This concealment game leads to increased hermeneutic activity on the part of the reader. Self-reflexive, Agrippa's as well as Postel's work accumulates calls for an exteriority of the speech: they give themselves to be read as communication process. Open on the reader, both by the meta-discursive insertions specifying the plan and argumentative progression that by the final call explicit to the continuation of the reflection, it constitutes a call to intellectual exchange and dialogue. The opening remarks of Charles Estienne and especially that of Guillaume Postel in his "very wonderful victories of the women of the new world", does not go as far as to propose to continue the debate. This last text - especially being a closed, a monologic system – it solicits the reader, whom they invite to take position and to which they concede the right to take sides with their work. In fact, Postel proposes the feminist matriarchy in terms of a deterministic history by means of manipulation and deception; a well-known feminist tactic.
Moreover, "The very wonderful victories of the women of the new world" that was written by Postel after the death of Joanna can be considered as his monumental and probably the most important one. I have mentioned already "The Impregnable Fort of the Honor of the Feminine Sex", published in 1555, which is tightly related to "The very wonderful victories of the women of the new world", however the book that is even more associated with this work of Postel is the well-known feminist work namely "La querelle de femmes" whereas Postel has written his book as a part of this dynamic and where his thought about the feminine era led by a female Pope specifically as incorporated by Joanna fits into the narrative and the message of "La querelle de femmes" as we have explained it. In addition to the above explanation, it is worth to add that the "Querelle des femmes" basically discusses the topics of female superiority over men, including in terms of sexuality, all the positive achievement of the world that women have contributed and many more. Joanna is mentioned here as a part of women who were prophetesses whereas he also mentions Angelina from Pollini and Katarina from Sienna. Postel also discusses other women in his work and especially with great emphasis on Joan of Arc, "the first Joanna", which was also an extremely important figure in "The Impregnable Fort of the Honor of the Feminine Sex" written by Francois Bilon. In fact, Postel has extensively dealt with Joan of Arc in many of his works which went as far as writing an essay about her in the Hebrew language and to the Jewish readers.
Moreover, it is not true as some feminist researcher claim including Weiss itself that Postel saw women as inferior addressing them as the lower part of the hermeneutical hierarchy which contradicts both their own writings as well as Postel himself. Lower and higher in hermeneutical and mystical esoteric terms incorporates merely a technical message and not judgmental one of emanation. Second, Postel as continuing Agrippa's thought continues to praise women in al realms and positioning them above men no matter what. As we've seen this is even true in terms of sexuality where he continues the Bogomil Cathar legacy of eve being raped by a man (meaning the male snake symbolizing male energy as an archetype for all men) that I have discussed in another part of my research. Women from this point of view are not responsible for their actions and men should avoid women as a sort of trouble brought by their own actions not through female ones and on part of all women. Having also described a future of female matriarchy it is also evident that the beneficiaries will be women even if this isn't mentioned. The shift of power where men are losing the formal one and women accumulate it alongside with the informal power that completely remains in their hands incorporated the idea of women controlling, oppressing and exploiting men even without having a need to say it in an overt way. The claim that Postel hasn't spoked about female virtues but those of men is like pointing to a white color describing it as black while doing the same with black describing it as white. As we have seen all of those works including those of Postel are talking only about female virtues, their pre-excellence, their higher position and their supremacy over men, both in the ordinary as well as in the higher spiritual realm. Postel, the same way as Agrippa did prior to him, does not see men and women as being equal but those are women who in Postel's and Agrippa's thought are superior to men and not vice versa - not to speak that from Bilon's account he was indeed described as the defender of women or what we tend to call today a feminist white knight!
Now, a few words about the more practical influence of Postel's work and its implementation within the context of the modern welfare state aiming at creating a female matriarchy led by feminists. In our discussion on the modern welfare state that is based on a discourse by Pasi Malmi from the University of Lapland where I surveyed the relevant elements about the misandrist feminist nature of the modern welfare state within the context of Postel's thought, we will find that feminists, despite their ideological background, right or left, have successfully implemented and integrated those power dynamics as outlined by Postel into the modern welfare state by means of emanation from its esoteric foundation into the very practical realm of daily life and activism – political and social. The structures of modern states enfold the fundamentals and many principles that make specifically the modern welfare states susceptible to the damages of different power group and institutions. They are especially exposed to the Gynocentric pressure of the feminist lobby and women’s interest groups! It is not only a hallmark of the left wing feminism whereas we can find those dynamics on liberal right wing feminism too. However, those dynamics are still much more evident on the left than on the right wing. I will elaborate on the dangers of the feminist left wing welfare state below; however, the conservative and liberal states may also develop such structural clusters that are heavily biased by the ideological influence of feminist organizations against men. Based on Postel's as well as Agrippa's esoteric and metaphysical foundation, the theoretical feminist ideology that supports the growth of the matriarchal state relies upon such concepts as the conservative belief in the superiority of the state, the left wing legal interventionism and the false belief in then need to favor the allegedly and falsely perceived disadvantaged groups which our research clearly disproved. In the misandrist grievances narrative and the feminist victimhood mentality created by their works, those sets of believes may also arise in a more far-reaching and misandrist version in the context margin of the modern state paradigm. This is the scenario in which the feminist Gynocentric ideal replaces the traditional role of men as providers and protectors through a much more sophisticated system and implementation of the traditional gender roles in which all men now support and protect the wife instead of her husband through taxes paid by all men through which additionally the personal aspect of relationship is eradicated through an impersonal and faceless system of the state and its alleged "welfare" institutions.
In Postel's work it took the form of a complex play between the covert and the overt, the hidden and the obvious, and within the frame of the clandestine nature of the gynocentric matrix as we will be discussing below. Additionally, according to the false belief and fabricated hegemonic narrative created by such thinkers as Platon, Machiavelli, Hegel and Bastiani, which disregard the fact that society is the sum of all individual thus incorporating and exhibiting more than one narrative and a wide array and nets of beliefs, concepts and ideals at the same time, the feminist state based on its female narrative is now seen as a morally and rationally superior entity compared to the unsophisticated mass of citizens especially which is a continuation of Postel's vision of the female feminist matriarchy. In that sense any disagreement or criticism will be labeled as some sort of counter revolution and a primitive backlash. A sort of secular blasphemy adopted from its religious source. This means that the policy makers and bureaucrats of the state are believed to have a better knowledge of the needs, wishes and problems of citizens than the citizens themselves, the same way a God possesses over simple mortals, whereas even the male leaders are part of this dynamic and matrix simply by the virtue or fact that they were indoctrinated with a millennia long gynocentric ideals. Such developments and dynamics may lead at the end to a highly conceited bureaucratic elitism, which makes the bureaucrats and politicians unwilling to listen to the people’s own perceptions of their problems. The tendency of officials to consider the state bureaucracy as superior to the citizens, may also lead as I said to the assumption that all criticism against the organizations and institutions as well as and especially the social elites is inexperienced, primitive and backsliding; also posing a real risk to the further development of society. That is the reason why usual citizens might not be able to get their voices heard by the state officials and institutions. Rooted in Socialist, Marxist - Leninist and Feminist theories, this elitist welfare state ideology is in fact a threat to the freedom and well-being especially its male citizens. In the feminist and matriarchal context of the modern state, this belief in the moral superiority of women as well as the rational superiority of the state itself, not only is rooted in the proto feminist era of the renaissance feminism but in practical terms has led to legal actions taken by the state apparatus in terms of institutional state violence against men which continued the legacy of Eleanor of Aquitaine and her courts of love that enables the use of state violence against men. It is both the ideology as well as the very practical action of the state according to which, there is a need for the government to control men and women who support them, by giving benefits or privileges to women at the expense of men and the social actors lobbying and campaigning for them.
A more moderate form of such active state role may also appear in public campaigns and that aims to selectively support female and women's causes sometimes purely invented while neglecting the issues of men. Those campaigns are part of the state policy to brainwash men with the ideals of the feminist and gynocentric matrix. They try to manipulate the opinions, values, norms, attitudes and behaviors of its male as well as the female citizens who support them so they adopt to the feminist matriarchal and Gynocentric narrative of society. As this false narrative of ultimate equality is given the first priority by the radical activists and politicians, they tend to accept and sacrifice the formal and relative type of equality, which means the equal treatment of individuals in front of law. In other words, the intentional favoring of the members of the alleged disadvantaged groups is permitted, even if it might cause discrimination against people who do not belong to these groups. This systematic oppression and discrimination of men is precisely how the false narrative of reverse discrimination is excused so more and more unearned privileges are given to women at the expense of basic human rights of men. This in return means of course the favoring of some groups of people at the cost of the alleged “privileged group" and it's a basic type of feminist misandry perpetrated by the gynocentric state system itself. It is important to bear in mind that the ultimately radical perception of equality at the expense of its relative form tends to lead to a situation, in which only strong and well organized interest groups, which are able to present their members as disadvantaged, are served by the authorities of the state. They are the ones who will receive transfer payments, special treatment, and privileges from the administrators. It is the essence of the feminist lobby and women's organizations that are supported by the state and in return it shapes its policies! As the women’s feminist interest group organizations have substantially more discursive, economic, political and social power resources than the MHRM (Men's Human Rights Movement), they are likely to be able to falsely present women as the discriminated group that deserves substantial benefits and favorable treatment from the welfare states. In this political game, the MHRM organizations are likely to be closed out of the public equality policies, as it is difficult for the public officials to understand the dominators and discriminators of men and that men in fact could possibly be discriminated in society.
The radical interpretation of equality is also commonly connected to envy and suspicion against the privileged group. This is supported and spread by Marxist and Leninist theories and gender ideologues, which claim that the privileged position of the richer, the more powerful and better educated people is based on the oppression of the less educated and less wealthy groups. This kind of hatred against upper social classes appeared historically in the form of communist terror against nobles, business men, land owners, and academic people in the Soviet Union after the revolution. This kind of hatred was also adopted by feminists based on its common roots with Marxist and Leninist heritage and is expressed today as an overwhelming misandry against all men. This socialist discrimination against the privileged groups also appeared in the way in which the Soviet legal system tended to put the burden of proof on the defendants, if they belonged to the “privileged group”. It is the same policy that is adopted today in the legal system of the modern feminist welfare state. Additionally, and even without the in-built misandry and the discrimination of men, these radical developments of the welfare state ideology, may also lead to a general hatred against men – who are supposed to be the dominant social group – and towards the reversing of the burden of proof, in such a fashion that men need to prove their innocence in court. Alongside with the media and other state institutions, the legal system forms the heart of the misandrist, systemic and institutionalized. It other words, it is the heart of the feminist heartless world. In essence, socialism, the social democratic as well as all forms of socialism and social democracy are anti male and misandrist. They are principally based on a four-fold lie: first, the myth of patriarchy that was refuted both in general as well as in my research; second, the fact that even if there was a patriarchy it does not mean that men by definition benefit from it; third, a lie that is tightly connected to the first one namely that the existing patriarchy harms men which is impossible simply by the virtue of being an internal contradiction because a patriarchy by definition must benefit men and thus if it hurts them it does not exist; And the last one, again tightly connected to the second lie namely that even if the patriarchy existed men didn't have to participate in its alleged privileges, which if denied would mean that no change in history would have been possible, a point that can be proven by simple fact check throughout the history. Each historical change is rooted in the fact that people having heart and consciousness rejected systems if they went too far.
Radicalized welfare state ideology as well as the field of social work that I have extensively discussed in another discourse is the spearhead in the feminist war declared on men and the realm through which most or at least a lot of Postels ideas are used against them. It is not only that it leads to indirect discrimination of men in the context of divorce and custody for instance but it is seen all over the front. According to the radicalized, left wing, interpretation of the welfare state ideology, social groups can be divided into disadvantaged and privileged groups. Based on this dichotomic thinking, one can then conclude that it is the task of the state and municipalities to help the members of the disadvantaged groups by creating a systematic bias in favor of the disadvantaged groups. This means, in practice, that reverse discrimination is applied against the members of those social groups that are dichotomically categorized as privileged. This line of argumentation is also likely to lead to the perception of the privileged social groups as “oppressors” of the disadvantaged social groups. This is likely to induce hatred and rage against the members of the privileged groups. For example, the Marxist tradition contains an element which encourages the members of disadvantaged groups to value their own rage, as this rage can be converted into the changes of the society. If these arguments are falsely connected to the deceptive and incorrect assumption that women are the disadvantaged gender and that men are the privileged gender, the narrative of the radical welfare state ideology is likely to induce reverse discrimination and encourage female hatred against all men although as we have said, even in the case that the patriarchy did exist (and it not), most of men wouldn't have benefited anything from or would have wanted to participate in it. The hate that the feminist welfare state encourages is blind and extremely pervasive. This discrimination and hatred may also appear in an intersectional manner, in such a fashion that women, homosexuals and ethnic minorities are perceived as disadvantaged, while heterosexual men of the ethnic majority are perceived as the privileged group, which is a free target for all criticism, hatred, and reverse discrimination. These radicalized elements of the welfare state ideology are easily connected to the professional ethics of social work, which encourage social workers to identify themselves with their customers and with disadvantaged social groups in general. If women are assumed to be a disadvantaged social group, the professional ethics of social work are likely to pressure social workers towards the favoring of women in custody disputes, the hatred of men and their discrimination at all cost. This form of memetic reasoning is likely to amplify the maternalist and feminist bias and the end result is paid by male blood. It is the epidemic of male suicide that is the modern gender cleansing and it is all feminist work, indoctrination, training and doings. The misandrist heart of a feminist heartless world!
References:
Judith Weiss: A Kabbalistic Christian Messiah in the Renaissance: Guillaume Postel and the Book of Zohar
Page 56-57: authority, Madonna, cosmic Maria
Page 62-63: the four eras
Page78-79: Maria and Joanna
Page 82-83: the female messianic figure
Page 100-100: the female qualities
Page 110-111: the female messianic era; female messiah; female pope
Page 122-123: Joanna and other female saints
Page 128-129: Joanna, Maria, female messiah, female pope
Page 132-135: the very marvelous victories of women; La Querelle des femmes
Page 194-195: Feminism
Page 244-245: Joanna, Shechina, Cosmic Madonna, female Messiah, female redemption
Guillaume Postel: Les très merveilleuses victoires des femmes du Nouveau monde
Renée-Claude Breitenstein, Depstment of French language and Literature, University of, Montreal: La rhétorique encomiastique dans les éloges collectifs defemmes imprimés de la première Renaissancefrançaise (1493-1555)
Robert W. Bernard, Iowa State University: Feminist Rhetoric for the Renaissance Woman in Marguerite de Navarre's Heptaméron
Heinrich Cornelius Agrippa: Declamation on the Nobility and Preeminence of the Female Sex
Wouter J. Hanegraaf: The Dictionary of Western Gnosis and Esotericism
Carol Lansing: Power and Purity: Cathar Heresy in Medieval Italy
John Martin: Venice's Hidden Enemies: Italian Heretics in a Renaissance city
Grazyna Szwat Gylybowa: Bogomolism, The Afterlife of the Bulgarian Heresy
Basil Chulev: The Bogomilism in Macedonia
Georgi Vasiliev: Bogomils, Cathars, Lollards and the high social position of women during the middle ages
Interrogatio Iohannis apostoli et evangelistae in cena secreta regni coelorum de ordinatione mundi istius et de principe et de Adam.
E. Jane Dempsey Douglass: Women Freedom and Calvin
Pasi Malmi: Discrimination Against Men Appearance and Causes in the Context of a Modern Welfare State
Joan Kelly: Early Feminist Theory and the "Querelle des Femmes", 1400-1789
Valente Michaela ,"Agrippa, Heinrich Cornelius"
Peggy Saari & Aaron Saari: Renaissance and Reformation Almanac
Sarah Gwyneth Ross: "The birth of feminism"
Conservative Misandry, A Voice for Men: https://www.avoiceformen.com/men/mens-issues/conservative-misandry/
Kosher Sex, Husband's sexual obligation in the Talmud: http://www.jewfaq.org/sex.htm
Husband's Sexual Obligation in Judaism, Ketubot: https://www.sefaria.org.il/Ketubot.61b.10?lang=bi&with=all&lang2=bi
Ketubah, Husband's obligations: https://etzion.org.il/en/shiur-16-ketuba-and-its-obligations
Additional Links, references and sources:
SPECULUM, A JOURNAL OF MEDIAEVAL STUDIES, VOL. XII JANUARY, 1937 No. 1, ELEANOR OF AQUITAINE AND HER COURTS OF LOVE BY AMY KELLY
Gender Studies for Men, https://yinfol.wixsite.com/thelasttaboo/blog/
"Querelle des Femmes", https://gynocentrism.com/2013/09/30/the-querelle-des-femmes/
"Feudalism as an Economic Foundation of Gynocentrim", https://yinfol.wixsite.com/thelasttaboo/blog/feudalism-as-an-economic-foundation-of-gynocentrism and "Medieval Women in Feudal Europe: Property of Men, Chattels of Husbands or the Privileged Sex of the Middle Ages", https://yinfol.wixsite.com/thelasttaboo/blog/medieval-women-in-feudal-europe
Heinrich Cornellius Agrippa and Renaissance Feminism, https://heterodoxology.com/2012/10/27/cornelius-agrippa-and-renaissance-feminism-at-the-bph-blog/
"A Kabbalistic Messiah in the Renaissance: Guillaume Postel and the book of Zohar", http://www.academia.edu/36810411/Judith_Weiss_A_Kabbalistic_Christian_Messiah_in_the_Renaissance_Guillaume_Postel_and_the_Book_of_Zohar_Hakibbutz_Hameuchad_Publishing_House_Heilal_Ben_Haim_Series_Tel-Aviv_2016_Hebrew_
"Les Tres merveilleuses victoires des femmes du Nouveau monde", https://gallica.bnf.fr/ark:/12148/bpt6k45862.image
"Declamation on the nobility and preeminence of the female sex", http://www.esotericarchives.com/agrippa/preem.htm
"Women, Freedom and Calvin", https://journals.sagepub.com/doi/abs/10.1177/004057368604300214
"Frauendienst", Ulrich von Lichtenstein, https://www.press.umich.edu/pdf/0472113216-ch4.pdf
"The Transition of Gynocentric Concepts from Turko-Slavic and Canaanite, Mythology to Monotheism, https://yinfol.wixsite.com/thelasttaboo/blog/the-transition-of-gynocentric-concepts-from-turko-slavic-and-canaanite-mythology-to-monotheism
Christian Mother of God and the Jewish God the Mother, https://yinfol.wixsite.com/thelasttaboo/blog/christian-mother-of-god-and-jewish-god-the-mother
Comments