By Laine E. Doggett
What is love? pop culture bombards us with notions of the intoxicating capacities of affection or of beguiling girls who can bewitch or heal, to the purpose that you could think that such pictures are undying and common. now not so, argues Laine Doggett in Love Cures. elements of affection which are expressed in pop song comparable to "love is a drug", "sexual healing", and "love potion quantity nine"— hint deep roots to outdated French romance of the excessive center a long time. a tender lady heals a poisoned knight. A mom prepares a love potion for a daughter who will marry a stranger in a far off land. How can readers interpret such occasions? not like students who've brushed off those ladies as fable figures or categorized them witches, Doggett appears to be like at them within the gentle of scientific and magical practices of the excessive center a long time. Love Curesargues that those practitioners, as represented in romance, have formed glossy notions of affection. Love Cures seeks to have interaction students of affection, marriage, and magic in disciplines as various as anthropology, philosophy, psychology, and spiritual studies.
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Extra info for Love Cures: Healing and Love Magic in Old French Romance
Wilson, xxvii–xxix. An extensive and well-documented study that describes this process in the early Middle Ages is Valerie I. J. Flint’s The Rise of Magic in Early Medieval Europe (Princeton: Princeton University Press, 1991). See, for example, the sections on love magic and medical practices that were condemned by the Church and those, often quite similar, that were accepted and encouraged (231–52, 290 –328). 35. Russell, 13, 18. 36. Russell, 133 –34. indd 21 6/2/09 1:34:37 PM 22 d love cures in many ways, these works never use the term witch or sorcière.
John M. Riddle, “Folk Tradition and Folk Medicine: Recognition of Drugs in Classical Antiquity,” in Folklore and Folk Medicines, ed. Scarborough, rpt. in Riddle, Quid pro Quo, 39, 35. 83. “Folk Tradition,” 33. indd 28 6/2/09 1:34:37 PM background considerations d 29 knowledge, practices, and belief systems that informed medieval empirical practice. The episodes under analysis here include no fairies, magic rings, or amulets, no shapeshifting or unexplained appearances or disappearances. More importantly, the romances do not apply the term merveille to any aspect of the phenomena.
44. Magician, 46. 45. Peters, “The Medieval Church,” 222. 46. Magician, 145 –46. 47. On magic at court, see Peters, Magician, 47–53. On divination, see Kieckhefer, Magic, 97. Kieckhefer also points out that John’s knowledge of astronomy was based on early Christian writers as he had not read the treatises on it that were newly translated from Arabic (Magic, 119). 48. Jolly, 28. 49. Jolly, 21. 50. Peters, Magician, 112 –18. 55 As modern readers, we need to be especially careful not to consider medieval people naïve or simplistic because of their beliefs.