1 00:00:01,280 --> 00:00:04,320 Speaker 1: Welcome to Stuff You Missed in History Class, a production 2 00:00:04,360 --> 00:00:13,680 Speaker 1: of I Heart Radio. Hello and welcome to the podcast. 3 00:00:13,720 --> 00:00:17,400 Speaker 1: I'm Tracy Vie Wilson and I'm Holly Fry. When we 4 00:00:17,400 --> 00:00:21,720 Speaker 1: were talking about Bodiam Castle not long ago, Holly, you 5 00:00:21,760 --> 00:00:25,919 Speaker 1: mentioned that medieval history is one of my favorites. Would 6 00:00:25,920 --> 00:00:28,800 Speaker 1: you like to know what my first thought was? Of 7 00:00:28,840 --> 00:00:31,880 Speaker 1: course I would. I haven't done any of that and 8 00:00:32,000 --> 00:00:36,440 Speaker 1: so long now. The reason that's funny is I had 9 00:00:36,640 --> 00:00:43,159 Speaker 1: just done like two weeks before that. The thing is 10 00:00:43,280 --> 00:00:45,880 Speaker 1: Zoe and Theodora. While great, they they're not quite in 11 00:00:45,960 --> 00:00:49,360 Speaker 1: my very favorite niche of medieval history because what I 12 00:00:49,400 --> 00:00:53,199 Speaker 1: really really love is all the mystics and the abbesses 13 00:00:53,560 --> 00:00:56,760 Speaker 1: and the anchor rights and like the writing that they 14 00:00:56,800 --> 00:01:00,400 Speaker 1: have left behind about their lives and they're ariants in 15 00:01:00,400 --> 00:01:03,800 Speaker 1: the world. And it's been way longer since we covered 16 00:01:03,920 --> 00:01:06,759 Speaker 1: something in that particular focus. I think the last time 17 00:01:06,800 --> 00:01:08,800 Speaker 1: with that was Julian of Norwich, which was back in 18 00:01:09,800 --> 00:01:14,399 Speaker 1: so longer ago than Zoe and Theodora. So today we 19 00:01:14,480 --> 00:01:16,839 Speaker 1: have Terrace it a Carda Hana who was a nun 20 00:01:17,040 --> 00:01:20,280 Speaker 1: in what's now Spain in the fifteenth century. Terrace It 21 00:01:20,319 --> 00:01:23,360 Speaker 1: a Carta Hana lived in a society that considered women 22 00:01:23,440 --> 00:01:27,160 Speaker 1: to be inferior, and she was also deaf and chronically ill, 23 00:01:27,360 --> 00:01:30,600 Speaker 1: living in a society that considered that to be a 24 00:01:30,680 --> 00:01:34,039 Speaker 1: divine punishment rather than just part of the human condition. 25 00:01:34,720 --> 00:01:38,280 Speaker 1: And her family were also Conversos that her her grandfather 26 00:01:38,440 --> 00:01:42,200 Speaker 1: had converted from Judaism to Christianity, and that was at 27 00:01:42,200 --> 00:01:45,880 Speaker 1: a time when persecution against both Jews and Conversos was 28 00:01:46,000 --> 00:01:49,160 Speaker 1: really widespread. So there was a lot that was working 29 00:01:49,200 --> 00:01:51,960 Speaker 1: against her. And in spite of all that, she wrote 30 00:01:52,040 --> 00:01:55,680 Speaker 1: to treatises that have survived until today, and those two 31 00:01:55,720 --> 00:02:01,040 Speaker 1: treatises represent multiple firsts in Spanish history. Teresa was part 32 00:02:01,040 --> 00:02:04,000 Speaker 1: of the Cartagena Santa Maria family, who lived in the 33 00:02:04,080 --> 00:02:07,600 Speaker 1: Kingdom of Castile in what is now Spain. Spain as 34 00:02:07,640 --> 00:02:10,280 Speaker 1: we know it today did not exist yet. Instead, the 35 00:02:10,320 --> 00:02:16,320 Speaker 1: Iberian Peninsula was divided into five kingdoms, Castile, Leon, Aragon, Navarre, 36 00:02:16,480 --> 00:02:19,959 Speaker 1: and Portugal, which were all under Christian rule, as well 37 00:02:20,000 --> 00:02:23,880 Speaker 1: as the Islamic Emirate of Granada. So, as we noted earlier, 38 00:02:24,080 --> 00:02:27,079 Speaker 1: the family had Jewish ancestry, but they had converted to 39 00:02:27,160 --> 00:02:31,400 Speaker 1: Christianity by the time Teresa was born. Teresa's grandfather had 40 00:02:31,440 --> 00:02:35,120 Speaker 1: originally been known as Selomo ha Levi, and he had 41 00:02:35,160 --> 00:02:37,920 Speaker 1: been the chief rabbi of the city of Burgos. He 42 00:02:37,919 --> 00:02:40,960 Speaker 1: had been one of the city's most prominent Jewish citizens, 43 00:02:41,560 --> 00:02:44,560 Speaker 1: and at this time Burgos was home to the largest 44 00:02:44,680 --> 00:02:48,639 Speaker 1: Jewish community in the Kingdom. But on July one of 45 00:02:48,720 --> 00:02:54,120 Speaker 1: thirty or one, he converted to Christianity along with four sons, 46 00:02:54,160 --> 00:02:57,760 Speaker 1: a daughter, and his three brothers. His wife refused to 47 00:02:57,800 --> 00:03:01,160 Speaker 1: convert and their marriage was dissolved at the time of 48 00:03:01,240 --> 00:03:04,520 Speaker 1: his conversion. He was baptized as Pablo de Santa Maria, 49 00:03:04,919 --> 00:03:08,399 Speaker 1: and sometimes his name is anglicized as Paul of Burgos. 50 00:03:08,560 --> 00:03:11,680 Speaker 1: People converted from Judaism to Christianity for a lot of 51 00:03:11,720 --> 00:03:15,200 Speaker 1: different reasons during this era. In some cases it was 52 00:03:15,400 --> 00:03:19,160 Speaker 1: a genuine act of religious conviction, but in others, people 53 00:03:19,400 --> 00:03:23,240 Speaker 1: in a position of relative power or security realized that 54 00:03:23,240 --> 00:03:26,239 Speaker 1: they could only stay in that position if they converted. 55 00:03:26,360 --> 00:03:29,160 Speaker 1: So that might be a pragmatic decision or one that 56 00:03:29,280 --> 00:03:32,200 Speaker 1: was really made under duress, but a lot of the 57 00:03:32,280 --> 00:03:35,400 Speaker 1: time it was not a freely made choice at all. 58 00:03:35,720 --> 00:03:39,640 Speaker 1: Many people converted to try to escape persecution or violence. 59 00:03:40,120 --> 00:03:44,120 Speaker 1: There were also forced baptisms and people who converted only 60 00:03:44,280 --> 00:03:47,200 Speaker 1: under the threat of death. During this time. Much of 61 00:03:47,240 --> 00:03:52,200 Speaker 1: Pablo's own writing about his conversion has not survived. Historians 62 00:03:52,200 --> 00:03:55,640 Speaker 1: have cited his personal ambitions and a fascination with Thomas 63 00:03:55,640 --> 00:03:59,920 Speaker 1: Akeness as possible factors. The timing of the families conver 64 00:04:00,080 --> 00:04:04,080 Speaker 1: Jian is relevant as well. Anti Semitic persecution and violence 65 00:04:04,120 --> 00:04:07,680 Speaker 1: had been increasing in the region since the early twelfth century. 66 00:04:07,800 --> 00:04:09,960 Speaker 1: It had worsened in the wake of the Black Death 67 00:04:10,040 --> 00:04:14,120 Speaker 1: in the mid hundreds, and then during the Castilian Civil War. 68 00:04:15,040 --> 00:04:17,839 Speaker 1: This war pitted the monarch paid for the First against 69 00:04:17,920 --> 00:04:22,039 Speaker 1: his half brother, Enrique the Second. Pedro was believed to 70 00:04:22,040 --> 00:04:25,799 Speaker 1: be friendlier and more sympathetic toward the kingdom's Jewish population 71 00:04:25,880 --> 00:04:29,800 Speaker 1: than his predecessors had been, and Enrique used this as leverage, 72 00:04:29,960 --> 00:04:34,560 Speaker 1: whipping up anti Semitic resentments and attacking Jewish communities directly. 73 00:04:35,080 --> 00:04:38,440 Speaker 1: Enrique the Second ultimately defeated Pedro and took the throne 74 00:04:38,440 --> 00:04:42,040 Speaker 1: in thirteen sixty nine, and as king, he issued decrees 75 00:04:42,080 --> 00:04:47,200 Speaker 1: that further restricted Jewish people's rights. Then, on ash Wednesday 76 00:04:47,240 --> 00:04:53,000 Speaker 1: of art Deacon Ferrando Martinez led a mob against the 77 00:04:53,040 --> 00:04:57,480 Speaker 1: Jewish community of Seville, killing at least four thousand people 78 00:04:57,720 --> 00:05:02,599 Speaker 1: and baptizing others by force. Anti Semitic violence spread from there, 79 00:05:02,720 --> 00:05:05,840 Speaker 1: including to Burgos, where most of the Jewish population was 80 00:05:05,880 --> 00:05:10,440 Speaker 1: forcibly baptized to raise. His grandfather and his family converted 81 00:05:10,480 --> 00:05:14,680 Speaker 1: to Christianity either about a year before or shortly after 82 00:05:14,760 --> 00:05:18,120 Speaker 1: all this happened, so it seems incredibly likely that the 83 00:05:18,240 --> 00:05:23,600 Speaker 1: increasing hostility and violence, and possibly this specific massacre, were 84 00:05:23,640 --> 00:05:27,480 Speaker 1: also part of this decision. Pablo to Santa Maria had 85 00:05:27,520 --> 00:05:29,840 Speaker 1: been one of the most prominent people in the Jewish 86 00:05:29,839 --> 00:05:33,760 Speaker 1: community of Burgos before his conversion, and he continued to 87 00:05:33,880 --> 00:05:37,000 Speaker 1: rise in prominence as part of the Christian community afterward. 88 00:05:37,320 --> 00:05:41,160 Speaker 1: By fourteen o two, he had been named Bishop of Cartagena. 89 00:05:41,279 --> 00:05:44,920 Speaker 1: In fourteen twelve he became Bishop of Burgos. He served 90 00:05:44,960 --> 00:05:47,479 Speaker 1: as a royal chancellor in the courts of both Enrique 91 00:05:47,520 --> 00:05:50,320 Speaker 1: the Third and One the Second of Castile, and was 92 00:05:50,400 --> 00:05:53,280 Speaker 1: one of Juan's tutors when he was still a boy. 93 00:05:53,400 --> 00:05:56,640 Speaker 1: In these roles, he also worked against the Jewish community 94 00:05:56,680 --> 00:06:00,279 Speaker 1: that he had previously been part of. He drafted anti 95 00:06:00,360 --> 00:06:04,000 Speaker 1: Jewish laws in his work as chancellor. He also became 96 00:06:04,040 --> 00:06:07,839 Speaker 1: a favorite of Antipope Benedict the thirteenth who issued a 97 00:06:07,920 --> 00:06:11,839 Speaker 1: broadly anti Semitic bull in fourteen fifteen. So this was 98 00:06:11,920 --> 00:06:15,320 Speaker 1: during the Western Schism, That's when the Pope in Rome 99 00:06:15,520 --> 00:06:18,720 Speaker 1: was being opposed by an antipope in Avignon, and so 100 00:06:18,800 --> 00:06:23,640 Speaker 1: even though Benedict's bull wasn't really officially connected to the 101 00:06:23,720 --> 00:06:28,200 Speaker 1: formal Catholic Church in Rome, it did influence later bulls 102 00:06:28,200 --> 00:06:31,039 Speaker 1: that were issued by other popes as well. Discussed in 103 00:06:31,040 --> 00:06:35,040 Speaker 1: a bit. This wasn't necessarily typical of conversos, but the 104 00:06:35,120 --> 00:06:40,200 Speaker 1: Santa Maria family became very powerful and well connected. Diplomats 105 00:06:40,200 --> 00:06:44,159 Speaker 1: and royals were frequent guests at the family home. Other 106 00:06:44,240 --> 00:06:48,000 Speaker 1: notable people in the family included Pablo's brother, Alvar Garcia 107 00:06:48,120 --> 00:06:51,320 Speaker 1: de Santa Maria, who was a royal scribe and chronicler 108 00:06:51,400 --> 00:06:54,839 Speaker 1: in the court of one the second Pablo's son, Gonzalo 109 00:06:54,880 --> 00:06:57,360 Speaker 1: Garcia de Santa Maria, was a diplomat as well as 110 00:06:57,360 --> 00:07:01,040 Speaker 1: a professor at the University of Salamanca and became Bishop 111 00:07:01,279 --> 00:07:05,080 Speaker 1: of Placentia. Another son was Alonso de Cartagena, who was 112 00:07:05,120 --> 00:07:08,680 Speaker 1: a bishop and a scholar. He translated works by Seneca 113 00:07:08,800 --> 00:07:13,760 Speaker 1: and Cicero and wrote a commentary on Aristotle's ethics. Pedro's 114 00:07:13,800 --> 00:07:17,040 Speaker 1: third son was Pedro de Cartagenah, who was Terrace's father. 115 00:07:17,600 --> 00:07:19,600 Speaker 1: He was a knight in the court of One the 116 00:07:19,680 --> 00:07:23,400 Speaker 1: Second and a counselor to several monarchs. These included Enrique 117 00:07:23,480 --> 00:07:26,040 Speaker 1: the Fourth, who came to power in fourteen fifty four, 118 00:07:26,560 --> 00:07:29,880 Speaker 1: as well as Fernando and Isabel, who united the kingdoms 119 00:07:29,880 --> 00:07:32,360 Speaker 1: of Aragon and Castile when they got married in fourteen 120 00:07:32,400 --> 00:07:36,680 Speaker 1: sixty nine. Teresa was born into this family sometime around 121 00:07:36,680 --> 00:07:41,520 Speaker 1: four Her mother was Maria de Serabia, and Teresa was 122 00:07:41,520 --> 00:07:45,640 Speaker 1: their second daughter, probably their third or fourth child, and 123 00:07:45,640 --> 00:07:48,520 Speaker 1: there's really not a lot of documentation about her or 124 00:07:48,520 --> 00:07:51,640 Speaker 1: her life. This was not uncommon, It was true of 125 00:07:51,720 --> 00:07:54,760 Speaker 1: all of the women in her family. Most of the time, 126 00:07:54,840 --> 00:07:58,360 Speaker 1: their names only appear in things like Will's marriage documents 127 00:07:58,440 --> 00:08:02,920 Speaker 1: and birth documents. Were their firstborn sons. However, based on 128 00:08:03,000 --> 00:08:05,600 Speaker 1: the evidence that we have, the family does seem to 129 00:08:05,680 --> 00:08:09,480 Speaker 1: have prioritized education for all of their children, regardless of 130 00:08:09,520 --> 00:08:13,680 Speaker 1: their gender. Teresa wrote that she attended the University of Salamanca, 131 00:08:13,720 --> 00:08:16,720 Speaker 1: and that's something that was probably only possible thanks to 132 00:08:16,760 --> 00:08:19,720 Speaker 1: her uncle being a professor there. Since women were not 133 00:08:19,800 --> 00:08:23,200 Speaker 1: allowed to formally enroll, and it doesn't seem as though 134 00:08:23,280 --> 00:08:26,000 Speaker 1: Teresa was the only one of her sisters to be educated. 135 00:08:26,240 --> 00:08:29,960 Speaker 1: There's also a record in the family library which was 136 00:08:30,160 --> 00:08:33,559 Speaker 1: very expansive of one of her sisters checking out a 137 00:08:33,679 --> 00:08:37,679 Speaker 1: volume by Roman scholar and philosopher Boetheus. This was written 138 00:08:37,679 --> 00:08:41,240 Speaker 1: in Castilian and Latin, which means that she could read 139 00:08:41,320 --> 00:08:44,520 Speaker 1: one or both of those languages. Also, according to these 140 00:08:44,559 --> 00:08:47,440 Speaker 1: library records, she never returned that book, which I just 141 00:08:47,520 --> 00:08:53,040 Speaker 1: find hilarious. Her fine was levied by the modern era 142 00:08:53,160 --> 00:08:56,800 Speaker 1: and it's twenty two million dollars. There is one document 143 00:08:56,880 --> 00:09:00,200 Speaker 1: detailing members of the family that suggests that Teresa was 144 00:09:00,280 --> 00:09:03,560 Speaker 1: betrothed at some point, but the identity of her fiance 145 00:09:03,800 --> 00:09:05,800 Speaker 1: is a little bit vague, and we do not know 146 00:09:05,840 --> 00:09:09,800 Speaker 1: why they didn't marry. Instead, Teresa became a nun, and 147 00:09:09,800 --> 00:09:21,520 Speaker 1: we're going to talk more about that after a sponsor break. So, 148 00:09:21,559 --> 00:09:23,840 Speaker 1: as we said earlier, there's just not a lot of 149 00:09:23,920 --> 00:09:28,040 Speaker 1: documentation of Teresa to Cartagena's life. One of the surviving 150 00:09:28,080 --> 00:09:31,520 Speaker 1: documents we do have is a petition that her uncle Alonso, 151 00:09:31,679 --> 00:09:34,800 Speaker 1: Bishop of Burgos, submitted to Pope Nicholas the Five at 152 00:09:34,800 --> 00:09:37,959 Speaker 1: the Vatican. He did that on her behalf in April 153 00:09:38,000 --> 00:09:40,640 Speaker 1: of fourteen forty nine. She would have been in her 154 00:09:40,640 --> 00:09:44,480 Speaker 1: early twenties at that point. Alonso was requesting that she 155 00:09:44,600 --> 00:09:47,760 Speaker 1: be allowed to transfer from the Franciscan order to the 156 00:09:47,800 --> 00:09:52,080 Speaker 1: Cistercians or the Benedictines. When he made this request, she 157 00:09:52,280 --> 00:09:55,320 Speaker 1: was probably a Clarion nun also known as the Poor 158 00:09:55,400 --> 00:10:00,440 Speaker 1: Claire's in the Franciscan monastery of Burgos. Alonso doesn't give 159 00:10:00,480 --> 00:10:03,680 Speaker 1: a specific reason for this request. At the time, it 160 00:10:03,800 --> 00:10:07,200 Speaker 1: was only considered acceptable to change religious orders if you 161 00:10:07,240 --> 00:10:10,280 Speaker 1: were moving to one that was perceived as being stricter 162 00:10:10,600 --> 00:10:13,680 Speaker 1: than the one that you were leaving. Leaving the Franciscans 163 00:10:13,720 --> 00:10:17,280 Speaker 1: at all was considered apostasy, which is why the request 164 00:10:17,559 --> 00:10:20,760 Speaker 1: had to go to the Vatican. Alonso just says that 165 00:10:20,920 --> 00:10:24,560 Speaker 1: Teresa is quote no longer able to remain comfortably with 166 00:10:24,640 --> 00:10:27,679 Speaker 1: peace of mind in a monastery and order of this 167 00:10:27,840 --> 00:10:32,440 Speaker 1: type for specific and reasonable causes. He says that she 168 00:10:32,480 --> 00:10:36,080 Speaker 1: had found quote a kind welcome with both the Cistercians 169 00:10:36,120 --> 00:10:39,840 Speaker 1: and the Benedictines, sort of suggesting that maybe her welcome 170 00:10:39,880 --> 00:10:43,720 Speaker 1: had not been very kind with the Franciscans. This could 171 00:10:43,760 --> 00:10:47,120 Speaker 1: have been something as simple as a personality conflict, but 172 00:10:47,160 --> 00:10:50,360 Speaker 1: it's also possible that this was related to Terrace's status 173 00:10:50,360 --> 00:10:54,560 Speaker 1: as a conversa. Although Terrace's own family had become even 174 00:10:54,600 --> 00:10:57,800 Speaker 1: more powerful and prominent after their conversion, a lot of 175 00:10:57,840 --> 00:11:01,439 Speaker 1: times this was just not the case. Many Jewish people 176 00:11:01,520 --> 00:11:04,520 Speaker 1: saw conversos as traders and apostates, and a lot of 177 00:11:04,600 --> 00:11:07,959 Speaker 1: Christians viewed them with suspicion, believing that their conversions were 178 00:11:08,000 --> 00:11:12,200 Speaker 1: not genuine and that they were still secretly Jewish. This 179 00:11:12,400 --> 00:11:16,640 Speaker 1: could linger even generations after a conversion, with old Christians 180 00:11:16,679 --> 00:11:21,439 Speaker 1: whose families all was had been Christian seeing new Christians 181 00:11:21,480 --> 00:11:24,600 Speaker 1: as a threat. Some of this was directly connected to 182 00:11:24,640 --> 00:11:28,920 Speaker 1: anti Semitism, but within some monastic communities there was also 183 00:11:28,960 --> 00:11:32,000 Speaker 1: a perception that new Christians were more likely to have 184 00:11:32,160 --> 00:11:37,760 Speaker 1: unorthodox beliefs that bred division and religious descent. During Raise 185 00:11:37,800 --> 00:11:43,960 Speaker 1: the Dakartaganah's lifetime, that Franciscan order was becoming increasingly anti converso, 186 00:11:44,200 --> 00:11:46,760 Speaker 1: and some of the loudest anti converssive voices in the 187 00:11:46,840 --> 00:11:50,960 Speaker 1: church were Franciscan, and in January of fourteen forty nine, 188 00:11:51,080 --> 00:11:54,360 Speaker 1: just a few months before her uncle Alonso made this petition, 189 00:11:54,960 --> 00:11:58,680 Speaker 1: anti Converso riots had started in Toledo and then spread 190 00:11:59,480 --> 00:12:03,160 Speaker 1: to other are parts of Castile. This uprising started after 191 00:12:03,240 --> 00:12:06,920 Speaker 1: Chief Minister Alvaro de Luna levied a tax to help 192 00:12:06,960 --> 00:12:09,680 Speaker 1: pay for a war, and that tax was to be 193 00:12:09,880 --> 00:12:14,559 Speaker 1: collected by a tax collector who was a conversio. Pedro Sarmiento, 194 00:12:14,640 --> 00:12:19,240 Speaker 1: who was a local official, first attacked this tax collector's property, 195 00:12:19,640 --> 00:12:22,400 Speaker 1: and then he rallied a much larger attack on the 196 00:12:22,440 --> 00:12:26,840 Speaker 1: Converso population in general. More than twenty people were killed 197 00:12:26,960 --> 00:12:30,360 Speaker 1: and many new Christians homes were destroyed. In the wake 198 00:12:30,400 --> 00:12:34,720 Speaker 1: of this violence. Alonso de Cartagena wrote Defense Sorrium Unitatis 199 00:12:34,840 --> 00:12:38,960 Speaker 1: Christiana or Defense of Christian Unity, which was a biblical, 200 00:12:39,200 --> 00:12:43,640 Speaker 1: legal and philosophical defense of conversos from discrimination and violence. 201 00:12:44,400 --> 00:12:47,560 Speaker 1: He argued that God had saved all of humanity and 202 00:12:47,600 --> 00:12:51,680 Speaker 1: that these types of divisions went against God's law. It's 203 00:12:51,720 --> 00:12:56,640 Speaker 1: possible that, considering the Franciscan Order's attitudes, increasing anti Converso 204 00:12:56,760 --> 00:13:00,800 Speaker 1: violence in general, and Alonso's own argument on this subject, 205 00:13:01,080 --> 00:13:04,920 Speaker 1: that he felt compelled to act on Terrace's behalf, or 206 00:13:05,040 --> 00:13:08,000 Speaker 1: it's entirely possible that she actually went to him for help. 207 00:13:08,120 --> 00:13:11,800 Speaker 1: We just really do not know. Yeah, whatever the situation was, 208 00:13:12,040 --> 00:13:16,320 Speaker 1: the Vatican approved Alonso's request. Terrace A most likely moved 209 00:13:16,320 --> 00:13:20,760 Speaker 1: to the Cistercian monastery of Huelgas, which is just outside Burgos. 210 00:13:21,559 --> 00:13:25,560 Speaker 1: Records for most of these religious communities haven't survived until today. 211 00:13:25,679 --> 00:13:28,800 Speaker 1: In some cases they were destroyed during the Napoleonic Wars, 212 00:13:28,880 --> 00:13:31,920 Speaker 1: so there's some conjecture here, but this would have been 213 00:13:31,920 --> 00:13:35,840 Speaker 1: a really logical choice. It was in Burgos, so Teresa 214 00:13:35,880 --> 00:13:38,360 Speaker 1: wouldn't have had to move very far, and it was 215 00:13:38,400 --> 00:13:42,000 Speaker 1: also a really prestigious monastery. It was a popular choice 216 00:13:42,040 --> 00:13:45,200 Speaker 1: for wealthy and high ranking people to send their daughters 217 00:13:45,240 --> 00:13:48,600 Speaker 1: to to be educated. So this was a respected enough 218 00:13:48,679 --> 00:13:52,400 Speaker 1: religious community that terraces being there would have reflected really 219 00:13:52,440 --> 00:13:55,880 Speaker 1: well on the rest of her family, including her uncle Alonso. 220 00:13:56,440 --> 00:13:59,560 Speaker 1: In May of fourteen forty nine, Alonso followed up with 221 00:13:59,600 --> 00:14:03,000 Speaker 1: a set petition to the Vatican, this time requesting that 222 00:14:03,160 --> 00:14:06,520 Speaker 1: Teresa be granted whatever stipend was common among the nuns 223 00:14:06,559 --> 00:14:09,880 Speaker 1: of her new order, and requesting that she be eligible 224 00:14:09,960 --> 00:14:12,640 Speaker 1: to become abbess in her new community when she reached 225 00:14:12,679 --> 00:14:16,800 Speaker 1: the age of twenty five. This petition was also granted, 226 00:14:17,360 --> 00:14:20,640 Speaker 1: so these two petitions are pretty new discoveries. They were 227 00:14:20,680 --> 00:14:24,040 Speaker 1: published as part of a doctoral thesis in two thousand one, 228 00:14:24,120 --> 00:14:27,440 Speaker 1: and from there they caught the attention of established scholars 229 00:14:27,520 --> 00:14:30,800 Speaker 1: of Teresa to Cartagena and her work, and since then 230 00:14:30,960 --> 00:14:34,200 Speaker 1: historians have drawn a couple of logical conclusions from these 231 00:14:34,200 --> 00:14:38,160 Speaker 1: two documents. One is that, based on the text of 232 00:14:38,200 --> 00:14:42,280 Speaker 1: the second petition, Teresa hadn't turned twenty five yet in 233 00:14:42,320 --> 00:14:45,520 Speaker 1: fourteen forty nine, so that helps narrow down the year 234 00:14:45,560 --> 00:14:48,880 Speaker 1: of her birth. Then the other is that at this 235 00:14:49,000 --> 00:14:52,360 Speaker 1: point Teresa could still hear, because if she had been deaf, 236 00:14:52,400 --> 00:14:54,920 Speaker 1: she would not have been considered a candidate to become 237 00:14:54,960 --> 00:14:58,560 Speaker 1: an abbess. In July of fourteen fifty three, Alonso de 238 00:14:58,680 --> 00:15:01,680 Speaker 1: Carta Hana drafted a ill that bequeath Terrace so one 239 00:15:02,160 --> 00:15:07,120 Speaker 1: florins quote to subsidize her maintenance. He died on July twelve, 240 00:15:07,240 --> 00:15:10,760 Speaker 1: fourteen fifty six, so that's three years later, and based 241 00:15:10,760 --> 00:15:14,160 Speaker 1: on time frames into Race's own writing, that is also 242 00:15:14,280 --> 00:15:17,560 Speaker 1: around the same time that she became deaf. That writing 243 00:15:17,640 --> 00:15:22,080 Speaker 1: was Arbaldela Delos and Thermos, or Grove of the Infirm, 244 00:15:22,120 --> 00:15:25,280 Speaker 1: and in this work she describes being chronically ill during 245 00:15:25,280 --> 00:15:28,960 Speaker 1: her childhood and adolescence, and then becoming deaf in her prime, 246 00:15:29,480 --> 00:15:32,720 Speaker 1: and then, based on how people typically bracketed their ages 247 00:15:32,800 --> 00:15:35,360 Speaker 1: during the medieval period, that would have been sometime in 248 00:15:35,400 --> 00:15:39,400 Speaker 1: her late twenties or early thirties. In Grove of the Infirm, 249 00:15:39,520 --> 00:15:42,520 Speaker 1: she describes having been deaf for about twenty years at 250 00:15:42,520 --> 00:15:45,680 Speaker 1: the time of actually writing that, so she was probably 251 00:15:45,720 --> 00:15:47,920 Speaker 1: in her forties or fifties when she wrote this, and 252 00:15:47,960 --> 00:15:50,440 Speaker 1: that would have been some time in the fourteen seventies 253 00:15:50,520 --> 00:15:53,880 Speaker 1: or eighties, So we'll get into more details shortly, but 254 00:15:54,200 --> 00:15:57,160 Speaker 1: Grove of the Infirm is an account of Terrace's own 255 00:15:57,160 --> 00:16:01,320 Speaker 1: experience with deafness and an exploration of how it ultimately 256 00:16:01,360 --> 00:16:04,680 Speaker 1: brought her closer to God. Its second half is an 257 00:16:04,720 --> 00:16:08,440 Speaker 1: extended meditation on the virtue of patients, and after it 258 00:16:08,480 --> 00:16:12,240 Speaker 1: began to circulate outside of her monastery, people accused her 259 00:16:12,280 --> 00:16:15,800 Speaker 1: of plagiarizing it, so a couple of years later she 260 00:16:15,840 --> 00:16:20,280 Speaker 1: wrote Admirascion operam Day, or wonder at the Works of God, 261 00:16:20,480 --> 00:16:23,640 Speaker 1: which defended her own right as a woman to write. 262 00:16:24,320 --> 00:16:27,520 Speaker 1: So both of these works suggest that Teresa was really 263 00:16:27,560 --> 00:16:30,520 Speaker 1: well read, especially when it came to works of religion 264 00:16:30,600 --> 00:16:35,280 Speaker 1: and philosophy. Both of these treatises incorporate her interpretations of 265 00:16:35,320 --> 00:16:37,880 Speaker 1: Bible verses, and they draw from the work of a 266 00:16:37,920 --> 00:16:41,360 Speaker 1: lot of other philosophers and theologians. This includes the work 267 00:16:41,400 --> 00:16:46,120 Speaker 1: of St. Augustine of Hippo Roman philosopher Belitheus, St. Jerome 268 00:16:46,160 --> 00:16:50,119 Speaker 1: of Strident, Pope Gregory the First, and Sat. Bernard of Clairvaux. 269 00:16:50,520 --> 00:16:55,200 Speaker 1: These treatises each represent some firsts in Spanish literature. The 270 00:16:55,240 --> 00:16:59,680 Speaker 1: consulario is a literary genre encompassing various works of consolation 271 00:16:59,800 --> 00:17:04,879 Speaker 1: and comfort, including things like poems, songs, treatises, and orations. 272 00:17:05,720 --> 00:17:08,080 Speaker 1: Grove of the Infirm is part of this genre, and 273 00:17:08,119 --> 00:17:11,000 Speaker 1: while these types of works were widely read and distributed, 274 00:17:11,440 --> 00:17:14,320 Speaker 1: it's the only one from fifteenth century Spain that we 275 00:17:14,440 --> 00:17:18,679 Speaker 1: have from a woman's perspective. This is also probably the 276 00:17:18,720 --> 00:17:22,520 Speaker 1: first work on deafness by a deaf person in Spanish literature. 277 00:17:23,440 --> 00:17:26,400 Speaker 1: Wonder At the Works of God is described as Spain's 278 00:17:26,400 --> 00:17:31,639 Speaker 1: first piece of feminist literature. It was also written during philosophical, literary, 279 00:17:31,760 --> 00:17:34,960 Speaker 1: and ethical debates about the nature of women and women's 280 00:17:34,960 --> 00:17:38,679 Speaker 1: place in society that was taking place in fifteenth century Spain, 281 00:17:39,400 --> 00:17:41,480 Speaker 1: and Wonder At the Works of God is the only 282 00:17:41,600 --> 00:17:44,919 Speaker 1: contribution to that conversation that was written by a woman. 283 00:17:45,440 --> 00:17:48,160 Speaker 1: We'll talk about these works in some more detail after 284 00:17:48,359 --> 00:18:00,240 Speaker 1: another sponsor break to raise the Cartagenah's grove of the firm. 285 00:18:00,320 --> 00:18:03,520 Speaker 1: It's not exactly an autobiography. She really doesn't say much 286 00:18:03,560 --> 00:18:07,160 Speaker 1: about herself or her life at all. The only place 287 00:18:07,200 --> 00:18:10,720 Speaker 1: where she's even personally identified by name is in the prologue, 288 00:18:10,760 --> 00:18:13,320 Speaker 1: which was written by a copyist and not by her. 289 00:18:14,160 --> 00:18:17,440 Speaker 1: The copyist gives Terraces name and says that she's a nun, 290 00:18:17,840 --> 00:18:20,320 Speaker 1: but it omits the name of her order. Not sure 291 00:18:20,359 --> 00:18:24,360 Speaker 1: if that's accidental or deliberate. Teresa also does not say 292 00:18:24,440 --> 00:18:27,399 Speaker 1: much at all about her monastic community or her daily 293 00:18:27,520 --> 00:18:30,880 Speaker 1: life there. Instead, she writes at length about her own 294 00:18:30,920 --> 00:18:36,200 Speaker 1: experience with deafness, something she describes as profoundly isolating. She 295 00:18:36,359 --> 00:18:38,800 Speaker 1: describes feeling shut off from the rest of the world, 296 00:18:39,240 --> 00:18:43,600 Speaker 1: metaphorically taken to an island that she calls opprobrium hominum 297 00:18:43,960 --> 00:18:47,720 Speaker 1: at abiecio plebus, or the scorn of all mankind and 298 00:18:47,840 --> 00:18:53,520 Speaker 1: outcast people. That sounds bleak to me, but really this 299 00:18:53,760 --> 00:18:57,760 Speaker 1: would have been especially isolating for her given the time. 300 00:18:58,480 --> 00:19:01,640 Speaker 1: While the deaf community. Today, a tends to describe deafness 301 00:19:01,760 --> 00:19:04,399 Speaker 1: as a difference rather than a disability. That was just 302 00:19:04,560 --> 00:19:08,480 Speaker 1: not the case in fifteenth century Spain. Deafness was seen 303 00:19:08,640 --> 00:19:12,680 Speaker 1: as a disability, and disabilities were seen as punishments from God, 304 00:19:12,840 --> 00:19:17,400 Speaker 1: and they were heavily stigmatized. Deaf people were also marginalized 305 00:19:17,560 --> 00:19:21,520 Speaker 1: under Spanish law, especially if they couldn't speak. People who 306 00:19:21,560 --> 00:19:24,920 Speaker 1: couldn't speak could not inherit property, and that was something 307 00:19:25,000 --> 00:19:28,520 Speaker 1: that was in effect until the sixteenth century. Although there 308 00:19:28,560 --> 00:19:31,959 Speaker 1: were some efforts to teach deaf children to speak, because 309 00:19:32,040 --> 00:19:35,520 Speaker 1: of this legal requirement for inheritance, there was really no 310 00:19:36,000 --> 00:19:40,200 Speaker 1: system of deaf education when Teresa lived. That wouldn't really 311 00:19:40,280 --> 00:19:44,240 Speaker 1: happen until the sixteenth century either, So because of all 312 00:19:44,320 --> 00:19:48,040 Speaker 1: of this stigma and other barriers, it's unlikely that Teresa 313 00:19:48,200 --> 00:19:51,239 Speaker 1: had many or even any other deaf people around her 314 00:19:51,800 --> 00:19:55,879 Speaker 1: to share their experiences and knowledge with her. And although 315 00:19:56,000 --> 00:19:58,920 Speaker 1: there were monastic sign languages going back to at least 316 00:19:58,960 --> 00:20:03,520 Speaker 1: the tenth century, these were typically more oriented towards necessary 317 00:20:03,600 --> 00:20:07,639 Speaker 1: communications during periods of silence, rather than things like daily 318 00:20:07,720 --> 00:20:13,480 Speaker 1: conversations or providing interpretation during religious lessons or services. Basically, 319 00:20:13,760 --> 00:20:16,879 Speaker 1: Teresa would have been surrounded by hearing people in an 320 00:20:17,000 --> 00:20:20,000 Speaker 1: environment that had very little in the way of accessibility. 321 00:20:20,640 --> 00:20:22,760 Speaker 1: To add to all of that, her uncle Alonso to 322 00:20:22,840 --> 00:20:26,159 Speaker 1: Cartagenah's death at around the same time that she became 323 00:20:26,280 --> 00:20:30,160 Speaker 1: deaf might have added another layer to her grief. That's 324 00:20:30,200 --> 00:20:33,000 Speaker 1: compounded by a passage and grove of the infirm that 325 00:20:33,160 --> 00:20:36,480 Speaker 1: some historians and literary critics have interpreted as being a 326 00:20:36,600 --> 00:20:40,240 Speaker 1: reference to her own family quote. Even if one is 327 00:20:40,320 --> 00:20:43,200 Speaker 1: the son of a duke, an admiral, or a marquise, 328 00:20:43,600 --> 00:20:46,520 Speaker 1: if he is inflicted with a great suffering or an 329 00:20:46,560 --> 00:20:50,240 Speaker 1: embarrassing wound, not only his friends and relatives hold him 330 00:20:50,320 --> 00:20:53,600 Speaker 1: in contempt, but his own father and mother will dispatch 331 00:20:53,760 --> 00:20:56,000 Speaker 1: him quickly from their house and put him where he 332 00:20:56,080 --> 00:21:00,680 Speaker 1: can cause no detriment or disorder. So there's some speculation here, 333 00:21:00,760 --> 00:21:03,760 Speaker 1: but it's possible that by losing her uncle, Teresa was 334 00:21:03,840 --> 00:21:08,000 Speaker 1: really losing her biggest supporter within her family. Although Teresa 335 00:21:08,080 --> 00:21:12,280 Speaker 1: could speak after becoming deaf, she chose not to. She 336 00:21:12,400 --> 00:21:15,520 Speaker 1: wrote that the highest purpose of speech was to praise God, 337 00:21:15,720 --> 00:21:18,639 Speaker 1: although in her opinion, that was really the last thing 338 00:21:18,840 --> 00:21:21,920 Speaker 1: that most people were using it for. But its second 339 00:21:22,040 --> 00:21:25,240 Speaker 1: highest purpose was to ask questions and be answered, and 340 00:21:25,320 --> 00:21:27,720 Speaker 1: that was something she felt she couldn't do after losing 341 00:21:27,800 --> 00:21:31,840 Speaker 1: her hearing. She wrote quote speech is pointless without hearing, 342 00:21:32,040 --> 00:21:35,159 Speaker 1: like faith without works, and she described her vow of 343 00:21:35,280 --> 00:21:37,800 Speaker 1: silence as something that God had commanded her to do. 344 00:21:38,640 --> 00:21:41,639 Speaker 1: Although her writing contains a lot of bitterness and grief 345 00:21:41,680 --> 00:21:45,119 Speaker 1: around her hearing loss, Grove of the Infirm is also 346 00:21:45,280 --> 00:21:49,680 Speaker 1: a work of consolation. One of Teresa's possible influences in 347 00:21:49,800 --> 00:21:52,960 Speaker 1: this is a work called Book of Consolations of Human 348 00:21:53,080 --> 00:21:56,720 Speaker 1: Life by Pedro de Luna, who later became Antipope Benedict. 349 00:21:58,119 --> 00:22:01,240 Speaker 1: He wrote about deafness as bringing people closer to God, 350 00:22:01,440 --> 00:22:04,440 Speaker 1: and he advised deaf people to take consolation in the 351 00:22:04,520 --> 00:22:07,800 Speaker 1: fact that being deaf kept them from hearing the evils 352 00:22:07,880 --> 00:22:10,879 Speaker 1: and temptations of the world. And he also drew a 353 00:22:10,960 --> 00:22:13,440 Speaker 1: distinction between the health of a person's body and the 354 00:22:13,520 --> 00:22:17,199 Speaker 1: health of their soul. Terise A builds on a similar argument, 355 00:22:17,400 --> 00:22:21,800 Speaker 1: drawing from her own experience. She writes about taking incredible 356 00:22:21,880 --> 00:22:25,720 Speaker 1: solace in reading and writing, calling her books quote wondrous 357 00:22:25,800 --> 00:22:30,239 Speaker 1: graftings from healthful groves, and she describes eventually finding her 358 00:22:30,320 --> 00:22:34,800 Speaker 1: deafness as quote a kind solitude, a blessed solitude, a 359 00:22:34,960 --> 00:22:38,600 Speaker 1: solitude that isolates me from dangerous sins and surrounds me 360 00:22:38,720 --> 00:22:43,000 Speaker 1: with sure blessings, A solitude that removes me from things 361 00:22:43,119 --> 00:22:46,720 Speaker 1: harmful and dangerous to both my body and soul. While 362 00:22:46,800 --> 00:22:50,440 Speaker 1: reflecting on the Bible and works of theology and philosophy, 363 00:22:50,720 --> 00:22:54,160 Speaker 1: terise that comes to the conclusion that God's particular love 364 00:22:54,280 --> 00:22:58,320 Speaker 1: for her ultimately led him to choose her to become deaf, 365 00:22:58,840 --> 00:23:01,840 Speaker 1: something that then caused or to suffer, but which ultimately 366 00:23:02,000 --> 00:23:05,960 Speaker 1: also brought her much closer to Him. Her deafness removed 367 00:23:06,160 --> 00:23:09,680 Speaker 1: worldly distractions from her spiritual life. In the end, she 368 00:23:09,800 --> 00:23:12,520 Speaker 1: describes her deafness as something that brought her a spiritual 369 00:23:12,640 --> 00:23:15,159 Speaker 1: peace and that made her better able to hear quote 370 00:23:15,280 --> 00:23:19,320 Speaker 1: the voices of holy doctrine that scriptures teach us. She 371 00:23:19,440 --> 00:23:22,840 Speaker 1: also writes a link on patients and the ability of 372 00:23:23,040 --> 00:23:27,840 Speaker 1: suffering to transform the seven vices into virtues. It was 373 00:23:27,920 --> 00:23:31,560 Speaker 1: not common at all in fifteenth century Castile for women 374 00:23:31,640 --> 00:23:33,720 Speaker 1: to write works that were meant to be read beyond 375 00:23:33,760 --> 00:23:37,560 Speaker 1: their friends or family. In Grove of the Infirm, Teresa 376 00:23:37,640 --> 00:23:39,760 Speaker 1: takes a lot of the same steps we've talked about 377 00:23:39,840 --> 00:23:42,880 Speaker 1: in other women writers works on the show. To cushion 378 00:23:42,920 --> 00:23:45,000 Speaker 1: the fact that the piece was written by a woman, 379 00:23:45,840 --> 00:23:49,960 Speaker 1: she is often very self deprecating, framing her understanding as 380 00:23:50,040 --> 00:23:54,560 Speaker 1: just the simple and unsophisticated thoughts of a humble woman. Yeah. 381 00:23:54,840 --> 00:23:58,320 Speaker 1: We this has come up in other women writers, especially 382 00:23:58,520 --> 00:24:01,600 Speaker 1: during the like medieval and modern period, with this sort 383 00:24:01,600 --> 00:24:04,040 Speaker 1: of tone of I just don't know anything. I'm just 384 00:24:04,160 --> 00:24:06,919 Speaker 1: a simple woman, so don't listen to me at all, 385 00:24:07,119 --> 00:24:10,960 Speaker 1: but don't just start my thoughts, right, that's kind of 386 00:24:11,119 --> 00:24:15,240 Speaker 1: keeping everything at a distance from her. She also notes 387 00:24:15,280 --> 00:24:17,960 Speaker 1: at the beginning of this work that it was written 388 00:24:18,040 --> 00:24:21,040 Speaker 1: in a response to a virtuos to Senora or a 389 00:24:21,160 --> 00:24:24,760 Speaker 1: virtuous lady who had requested it. This might have been 390 00:24:24,880 --> 00:24:27,600 Speaker 1: Lady Juanna de Mendoza, who was wife of the poet 391 00:24:27,720 --> 00:24:30,560 Speaker 1: Gomes Enrique, and she was a lady in waiting to 392 00:24:30,760 --> 00:24:33,600 Speaker 1: Isabelle the First when she was still a princess. Wonder 393 00:24:33,720 --> 00:24:37,040 Speaker 1: at the Works of God is specifically addressed to Wanna, 394 00:24:37,160 --> 00:24:38,920 Speaker 1: so it would make sense for her to also be 395 00:24:39,080 --> 00:24:41,960 Speaker 1: the virtuous lady and Grove of the affirm who is 396 00:24:42,000 --> 00:24:45,720 Speaker 1: just not specifically named in places. Teresa also implies that 397 00:24:45,840 --> 00:24:49,520 Speaker 1: she's more broadly writing for anyone who is deaf or 398 00:24:49,640 --> 00:24:54,680 Speaker 1: chronically ill, so to sort of add another layer of 399 00:24:55,080 --> 00:24:58,520 Speaker 1: of buffering around her. There's this whole idea that she's 400 00:24:58,560 --> 00:25:02,200 Speaker 1: not writing out of her own ambitions or vanity. She's 401 00:25:02,280 --> 00:25:06,520 Speaker 1: writing in response to someone else's specific request and for 402 00:25:06,720 --> 00:25:10,080 Speaker 1: a community that was seen as disadvantage. She also says 403 00:25:10,160 --> 00:25:13,240 Speaker 1: specifically that she turned to writing to keep from falling 404 00:25:13,280 --> 00:25:17,359 Speaker 1: into the sin of idleness, idleness being a particularly dangerous 405 00:25:17,760 --> 00:25:22,040 Speaker 1: companion for her solitude. All of this careful cushioning did 406 00:25:22,119 --> 00:25:26,000 Speaker 1: not wind up protecting her, though, according to her own writing, 407 00:25:26,160 --> 00:25:29,760 Speaker 1: both men and quote some discreet women claimed she had 408 00:25:29,800 --> 00:25:33,680 Speaker 1: plagiarized a man's work in Grove of the infirm. It's 409 00:25:33,720 --> 00:25:36,159 Speaker 1: possible that one of these critics was the bishop who 410 00:25:36,240 --> 00:25:39,520 Speaker 1: replaced her late uncle. Yeah, to be super clear, nobody 411 00:25:39,640 --> 00:25:42,520 Speaker 1: seems to have found any fault with the actual things 412 00:25:42,640 --> 00:25:45,879 Speaker 1: that she wrote, just the idea that she was the 413 00:25:45,960 --> 00:25:48,720 Speaker 1: one that wrote it. Right. You couldn't have done this, 414 00:25:48,920 --> 00:25:55,040 Speaker 1: you silly. So she wrote a response ad Morascio and 415 00:25:55,119 --> 00:25:57,680 Speaker 1: Oprahm Day or wonder at the Works of God. That's 416 00:25:57,680 --> 00:26:00,639 Speaker 1: a title that sort of merges together both the vernacular 417 00:26:00,800 --> 00:26:04,280 Speaker 1: and Latin, and in this work she writes about people 418 00:26:04,400 --> 00:26:07,080 Speaker 1: approaching growth of the infirm with sort of a wondered 419 00:26:07,200 --> 00:26:11,119 Speaker 1: bafflement at the very idea that a woman had written it, 420 00:26:11,880 --> 00:26:15,920 Speaker 1: and she described this as insulting to her but offensive 421 00:26:16,040 --> 00:26:20,160 Speaker 1: to God. Teresa draws a distinction between wonder and awe 422 00:26:20,240 --> 00:26:23,240 Speaker 1: at the works of God, and wonder mixed with incredulity. 423 00:26:23,760 --> 00:26:26,760 Speaker 1: In her mind, the latter s's doubts about God's work 424 00:26:26,960 --> 00:26:30,920 Speaker 1: and put more focus into whatever inspired this sensation than 425 00:26:30,960 --> 00:26:35,000 Speaker 1: on God himself as the source of all creation. Teresa 426 00:26:35,080 --> 00:26:37,560 Speaker 1: also notes that people just take it for granted that 427 00:26:37,760 --> 00:26:41,160 Speaker 1: men right, because men have been writing things for so long, 428 00:26:41,800 --> 00:26:45,280 Speaker 1: but that mistakes a human custom for a natural fact. 429 00:26:45,520 --> 00:26:49,040 Speaker 1: Quote because for men to write books, learn sciences, and 430 00:26:49,359 --> 00:26:52,000 Speaker 1: use them are activities that they have engaged in for 431 00:26:52,119 --> 00:26:55,040 Speaker 1: a long time, and it seems the natural course, and 432 00:26:55,160 --> 00:26:57,720 Speaker 1: that is why no one marvels at it. And since 433 00:26:57,800 --> 00:27:00,560 Speaker 1: women have not been accustomed to it, nor do they 434 00:27:00,640 --> 00:27:03,879 Speaker 1: learn sciences or possess an understanding as perfected as that 435 00:27:03,960 --> 00:27:08,000 Speaker 1: of men, it is considered extraordinary. But it is not 436 00:27:08,280 --> 00:27:12,440 Speaker 1: a greater wonder, nor is it easier for God's omnipotence 437 00:27:12,520 --> 00:27:15,399 Speaker 1: to do either one or the other, because he who 438 00:27:15,560 --> 00:27:19,160 Speaker 1: could or can engender men's understanding of the sciences could 439 00:27:19,320 --> 00:27:23,159 Speaker 1: just as easily engendered women's understanding of them, even if 440 00:27:23,200 --> 00:27:26,760 Speaker 1: women's reason is imperfect or not as able or sufficient 441 00:27:26,880 --> 00:27:31,080 Speaker 1: to receive or remember as men's reason. She also states 442 00:27:31,240 --> 00:27:35,280 Speaker 1: without question that she, a disabled woman, wrote Garden of 443 00:27:35,359 --> 00:27:38,560 Speaker 1: the Infirm, and that people seemed to have decided that 444 00:27:38,720 --> 00:27:42,240 Speaker 1: was impossible. But if it was impossible for a disabled 445 00:27:42,280 --> 00:27:44,920 Speaker 1: woman to write a treatise, that meant that it was 446 00:27:45,000 --> 00:27:48,639 Speaker 1: in fact miraculous, and to deny that was to deny 447 00:27:48,880 --> 00:27:51,919 Speaker 1: all the work of God. That didn't mean that her 448 00:27:51,920 --> 00:27:54,680 Speaker 1: work should be put on a pedestal. Though she wrote 449 00:27:54,720 --> 00:27:58,200 Speaker 1: that God's miracles were continual, happening all the time and 450 00:27:58,280 --> 00:28:02,120 Speaker 1: all around. Many of those articles show Mundane that people 451 00:28:02,200 --> 00:28:05,160 Speaker 1: took them for granted and wonder at the works of God. 452 00:28:05,240 --> 00:28:08,800 Speaker 1: To raise the both buys into an undermines the gender 453 00:28:08,960 --> 00:28:11,800 Speaker 1: roles of the day. She writes that God made the 454 00:28:11,840 --> 00:28:15,680 Speaker 1: sexes different to complement one another, using a metaphor of 455 00:28:15,800 --> 00:28:18,719 Speaker 1: the bark and the pith of the tree, the sturdy 456 00:28:18,760 --> 00:28:21,360 Speaker 1: bark has to be there to protect the tree's delicate 457 00:28:21,440 --> 00:28:24,639 Speaker 1: inner workings in order for the tree to flourish. This 458 00:28:24,800 --> 00:28:27,240 Speaker 1: was a pretty common metaphor in the day, but a 459 00:28:27,320 --> 00:28:29,320 Speaker 1: lot of times it was used in the reverse of 460 00:28:29,400 --> 00:28:34,160 Speaker 1: how she did. Women. In a more typical presentation, we're 461 00:28:34,200 --> 00:28:38,240 Speaker 1: seen as the outer, less refined bark, while men were 462 00:28:38,480 --> 00:28:42,840 Speaker 1: represented as the more refined, more advanced inner pith, and 463 00:28:42,960 --> 00:28:46,200 Speaker 1: she had it as the opposite framing of that. She 464 00:28:46,360 --> 00:28:49,920 Speaker 1: also notes that God did not arrange these differences into 465 00:28:50,040 --> 00:28:53,680 Speaker 1: a hierarchy with men being superior to women. It was 466 00:28:53,840 --> 00:28:57,200 Speaker 1: people who did that. She also uses the story of 467 00:28:57,320 --> 00:28:59,600 Speaker 1: Judith and Hollow Farnies as a whole example of the 468 00:28:59,640 --> 00:29:02,440 Speaker 1: point she was making that it was God that gave Judith, 469 00:29:02,720 --> 00:29:06,960 Speaker 1: an unexpected person, to the power to defeat hall phonies. 470 00:29:07,000 --> 00:29:10,120 Speaker 1: In that story, Terrace, It concludes with a discussion of 471 00:29:10,200 --> 00:29:13,920 Speaker 1: the powers of the soul, which are understanding, memory and will, 472 00:29:14,560 --> 00:29:17,000 Speaker 1: and how they can come together to strive for good. 473 00:29:17,800 --> 00:29:21,520 Speaker 1: She describes God as patient and wonderful with all of humanity, 474 00:29:21,760 --> 00:29:25,800 Speaker 1: showing sinners, mercy and Greece. So we don't know how 475 00:29:25,880 --> 00:29:29,880 Speaker 1: this second work was received, and really we know almost 476 00:29:30,000 --> 00:29:33,080 Speaker 1: nothing else about raise that a Cartagena Beyond this point, 477 00:29:33,600 --> 00:29:35,360 Speaker 1: we don't know how she spent the rest of her life, 478 00:29:35,440 --> 00:29:37,640 Speaker 1: for how long she lived, or where she was buried. 479 00:29:38,440 --> 00:29:41,120 Speaker 1: It's possible that she was still living when the Spanish 480 00:29:41,160 --> 00:29:45,040 Speaker 1: Inquisition was established in seventy eight. It's even possible that 481 00:29:45,160 --> 00:29:48,560 Speaker 1: she wrote those works after the Inquisition had started, and 482 00:29:48,760 --> 00:29:52,239 Speaker 1: some literary critics have interpreted Growth of the Infirm as 483 00:29:52,280 --> 00:29:56,560 Speaker 1: a metaphorical consolation, not just to the people she specifically mentioned, 484 00:29:56,600 --> 00:30:00,440 Speaker 1: which is anyone who was sick or disabled, but scifically 485 00:30:00,480 --> 00:30:04,840 Speaker 1: to converse ose as well. There were thirteen thousand conversos 486 00:30:04,840 --> 00:30:09,160 Speaker 1: who were tried of suspected heresy just during the first 487 00:30:09,240 --> 00:30:13,240 Speaker 1: decade of the Inquisition. In four eight one, Pero Lopez 488 00:30:13,280 --> 00:30:16,400 Speaker 1: del Trigo copied both Grove of the Infirm and Wonder 489 00:30:16,440 --> 00:30:18,160 Speaker 1: At the Works of God so that they could be 490 00:30:18,200 --> 00:30:21,360 Speaker 1: placed in a museum. We don't know why, and we 491 00:30:21,440 --> 00:30:23,360 Speaker 1: don't know who asked him to do it, but he 492 00:30:23,640 --> 00:30:26,320 Speaker 1: was a friend of Terrace's father, so it might have 493 00:30:26,400 --> 00:30:29,680 Speaker 1: been at his direction. That is literally the only reason 494 00:30:29,800 --> 00:30:33,800 Speaker 1: we still have these two treatises today. The first reference 495 00:30:33,880 --> 00:30:36,680 Speaker 1: to Terraces treatises in other works dates back to the 496 00:30:36,800 --> 00:30:40,360 Speaker 1: late eighteenth century. And the first commentary on it was 497 00:30:40,440 --> 00:30:43,640 Speaker 1: written by Jose Amador de los Rios in eighteen sixty five. 498 00:30:44,360 --> 00:30:46,560 Speaker 1: Grove of the Infirm and wonder At the Works of 499 00:30:46,640 --> 00:30:50,000 Speaker 1: God were published in full for the first time beyond 500 00:30:50,120 --> 00:30:53,160 Speaker 1: that one copy in a museum in the twentieth century, 501 00:30:53,400 --> 00:30:56,880 Speaker 1: and that's really when historians and literary critics started studying them. 502 00:30:57,600 --> 00:31:01,160 Speaker 1: It wasn't even confirmed that Terrace it was definitely part 503 00:31:01,240 --> 00:31:04,760 Speaker 1: of the Cartagena Santa Maria family until nineteen fifty two. 504 00:31:05,400 --> 00:31:07,600 Speaker 1: It's a discovery that came from the work of Spanish 505 00:31:07,680 --> 00:31:12,920 Speaker 1: historian Francisco Cantera Burgos. The kingdoms of Aragon, Castile, Navarre, 506 00:31:13,080 --> 00:31:16,920 Speaker 1: and Portugal expelled their Jewish population in the fourteen nineties, 507 00:31:17,640 --> 00:31:21,920 Speaker 1: the Emirate of Granada was conquered in with its Muslim 508 00:31:22,000 --> 00:31:26,240 Speaker 1: population forced to convert or leave. This placed the whole 509 00:31:26,360 --> 00:31:31,280 Speaker 1: Iberian Peninsula under Christian rule, but efforts to eliminate Jewish 510 00:31:31,360 --> 00:31:35,840 Speaker 1: and Muslim influences continued, including the passage of blood purity 511 00:31:35,960 --> 00:31:39,440 Speaker 1: laws that declared anyone with a Jewish or Muslim ancestor 512 00:31:39,840 --> 00:31:44,560 Speaker 1: to be considered legally Jewish or Muslim. However, Terraise's family 513 00:31:44,720 --> 00:31:47,840 Speaker 1: was declared to be of pure blood meaning not Jewish. 514 00:31:48,200 --> 00:31:51,560 Speaker 1: In sixteen o four, I read a whole paper that 515 00:31:51,760 --> 00:31:58,320 Speaker 1: was about the idea that that maybe it was about 516 00:31:58,360 --> 00:32:02,320 Speaker 1: the idea of how her can so heritage may have 517 00:32:02,480 --> 00:32:05,120 Speaker 1: influenced her writing because we didn't really get into it 518 00:32:05,240 --> 00:32:07,640 Speaker 1: in any kind of specificity, but like, she doesn't mention 519 00:32:08,240 --> 00:32:12,840 Speaker 1: Jesus a lot, there's a lot less mention of Jesus 520 00:32:12,920 --> 00:32:17,320 Speaker 1: than one might expect in a medieval religious work. Um. 521 00:32:18,320 --> 00:32:21,480 Speaker 1: And so that it was drawing a conclusion of whether 522 00:32:21,680 --> 00:32:26,360 Speaker 1: being a conversa affected that or influenced how she was writing. Um. 523 00:32:26,520 --> 00:32:28,560 Speaker 1: And then it got to the point about her family 524 00:32:28,640 --> 00:32:33,000 Speaker 1: sort of being retroactively declared to have quote pure blood, 525 00:32:33,520 --> 00:32:38,000 Speaker 1: and how that sort of retroactively erased her whole identity 526 00:32:38,360 --> 00:32:43,480 Speaker 1: as being part of conversial family. Okay, and I have 527 00:32:43,640 --> 00:32:45,800 Speaker 1: some listener mail to take us out. This is from 528 00:32:45,920 --> 00:32:50,720 Speaker 1: Christa and Krista wrote after our Freedom Summer episode. Christa says, Hi, 529 00:32:50,880 --> 00:32:52,880 Speaker 1: Holly and Tracy, I was so excited to see the 530 00:32:52,920 --> 00:32:55,600 Speaker 1: episode on Freedom Summer shipped up in my feed. I 531 00:32:55,720 --> 00:32:58,600 Speaker 1: first learned about Freedom Summer when attending a history class 532 00:32:58,760 --> 00:33:03,080 Speaker 1: at Miami University Yeto of Ohio. My professor added in 533 00:33:03,360 --> 00:33:07,480 Speaker 1: a last minute requirement to passing the class volunteering at 534 00:33:07,520 --> 00:33:10,640 Speaker 1: the Freedom Summer reunion being held in Miami. I'll admit 535 00:33:10,800 --> 00:33:12,960 Speaker 1: I was annoyed at the extra requirement at first, but 536 00:33:13,000 --> 00:33:16,240 Speaker 1: then became intrigued about the project's impact on the civil 537 00:33:16,360 --> 00:33:18,560 Speaker 1: rights movement, a topic that was rarely taught in my 538 00:33:18,640 --> 00:33:22,280 Speaker 1: small town high school. There's a memorial set up outside 539 00:33:22,320 --> 00:33:24,480 Speaker 1: of the church on the Western Campus, the part of 540 00:33:24,560 --> 00:33:28,320 Speaker 1: Miami University that housed the trainees in honor of Freedom 541 00:33:28,360 --> 00:33:31,320 Speaker 1: Summer and those that lost their lives. Your episode expanded 542 00:33:31,360 --> 00:33:33,640 Speaker 1: my knowledge about the three men that disappeared and whose 543 00:33:33,760 --> 00:33:36,960 Speaker 1: names rest on the memorial plaque. I always thought of 544 00:33:37,080 --> 00:33:40,600 Speaker 1: that spot as a peaceful but somber place. Knowing that 545 00:33:40,760 --> 00:33:43,240 Speaker 1: one of the men had just left from there before 546 00:33:43,320 --> 00:33:46,520 Speaker 1: disappearing really pressed upon me the importance of it all. 547 00:33:47,040 --> 00:33:49,480 Speaker 1: Thank you for your lovely podcast. I'm constantly sharing with 548 00:33:49,600 --> 00:33:52,400 Speaker 1: my husband, friends and students the interesting things I learned 549 00:33:52,440 --> 00:33:54,720 Speaker 1: from you each week. Krista, so thank you so much 550 00:33:54,760 --> 00:33:59,440 Speaker 1: for sending this. Krista um There's two pictures in the 551 00:34:00,120 --> 00:34:02,120 Speaker 1: and the email, and one is a picture of the 552 00:34:02,600 --> 00:34:06,920 Speaker 1: Ohio Historical marker for Freedom summer um. And the other 553 00:34:07,480 --> 00:34:10,080 Speaker 1: is the space that Krista was talking about on campus, 554 00:34:10,120 --> 00:34:13,080 Speaker 1: which looks kind of like an amphitheater. Um. It does 555 00:34:13,160 --> 00:34:15,680 Speaker 1: look like a really lovely and somber place, And I 556 00:34:15,880 --> 00:34:20,880 Speaker 1: honestly would probably also be frustrated if I were in 557 00:34:21,000 --> 00:34:23,239 Speaker 1: college and my professor at the last minute said to 558 00:34:23,280 --> 00:34:25,560 Speaker 1: pass this class, you have to volunteer for a thing. 559 00:34:26,360 --> 00:34:29,839 Speaker 1: That would probably uh rubbed me the long the wrong 560 00:34:29,920 --> 00:34:32,520 Speaker 1: way a little bit too, regardless of what specifically the 561 00:34:32,600 --> 00:34:35,920 Speaker 1: thing was, because I remember college is being a busy 562 00:34:36,040 --> 00:34:41,200 Speaker 1: time and I don't love last minute additions to things 563 00:34:41,280 --> 00:34:44,000 Speaker 1: I'm supposed to do. Yeah, I'm not a big fan 564 00:34:44,080 --> 00:34:53,160 Speaker 1: of like, um obligatory surprises. Yeah, yeah, we had a thing. UM. 565 00:34:53,520 --> 00:34:56,120 Speaker 1: So I went to the University of North Carolina at 566 00:34:56,120 --> 00:35:00,760 Speaker 1: Asheville and there was a multi part humanity these series 567 00:35:00,800 --> 00:35:03,640 Speaker 1: that we had to take to graduate, and every semester 568 00:35:03,800 --> 00:35:05,640 Speaker 1: that you were in Humanities, you had to go to 569 00:35:05,760 --> 00:35:09,960 Speaker 1: a certain number of what they called cultural events. And man, 570 00:35:10,200 --> 00:35:14,600 Speaker 1: people hated going to cultural events, but in general you 571 00:35:14,680 --> 00:35:18,560 Speaker 1: got to choose them. Sometimes there would be ones that 572 00:35:18,680 --> 00:35:22,040 Speaker 1: like professors particularly wanted you to do, but it wasn't 573 00:35:22,080 --> 00:35:23,800 Speaker 1: like you got to class and somebody was like, you 574 00:35:23,840 --> 00:35:26,920 Speaker 1: gotta go through this cultural event tonight or you failure class. 575 00:35:27,400 --> 00:35:30,880 Speaker 1: So anyway, um, thank you so much Christoph or sending 576 00:35:30,920 --> 00:35:34,360 Speaker 1: this email and these pictures. This really does look so lovely, 577 00:35:34,520 --> 00:35:37,200 Speaker 1: like such a beautiful spot on the campus. If you 578 00:35:37,239 --> 00:35:38,960 Speaker 1: would like to write to us about this or any 579 00:35:39,000 --> 00:35:41,839 Speaker 1: other podcast, where at History podcast at i heart radio 580 00:35:41,920 --> 00:35:45,360 Speaker 1: dot com. But we're all over social media Admiston History. 581 00:35:45,480 --> 00:35:48,719 Speaker 1: That's where you'll find our Facebook, Twitter, Pinterest, and Instagram. 582 00:35:49,040 --> 00:35:51,600 Speaker 1: And you can subscribe to our show on the iHeart 583 00:35:51,680 --> 00:35:54,560 Speaker 1: radio app and Apple podcasts and anywhere else you get 584 00:35:54,600 --> 00:36:02,440 Speaker 1: your podcasts. Stuff you missed in History Class is a 585 00:36:02,480 --> 00:36:05,640 Speaker 1: production of I heart Radio. For more podcasts from I 586 00:36:05,800 --> 00:36:08,960 Speaker 1: heart Radio, visit the i heart Radio app, Apple Podcasts, 587 00:36:09,120 --> 00:36:11,120 Speaker 1: or wherever you listen to your favorite shows.