Gynotopia: Love, Peace and Kill All The Men

Gynotopia

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Often all-female worlds are imagined as Utopias. The details of the Utopia vary, but the idea that a world without men would be a Utopia recurs again and again in literature throughout the centuries. Neither is the idea entirely fiction, as we see from modern examples where feminists literally call for the extermination of part or all of the male population; a fantasy that does not occur in the reverse.[1][2]

In the decades before World War II, gynotopias tended towards the Utopian. In the 50’s, the “Love-Starved Amazons In Outer Space” genre was created. The 60’s and 70’s spawned two new, closely related gynotopian genres. One was a feminist utopian school, different from the older utopian novels in its bitterness towards men. The other might be termed “backlash fiction”; written by men, these novels featured monstrous Amazons ruthlessly murdering men by the bushel. In many of these stories of both camps, a plague or war lowers the number of males and a handful of highly intelligent, strong-willed women decide to seize power for themselves, and they know they have to make sure there are few or no males if they want to hold on to it.

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The Book of The City of Ladies by Christine de Pizan.

Aside from classical myths describing tribes of Amazons, the first serious attempt at dreaming up a gynotopic society comes from protofeminist Christine de Pizan in the Middle Ages (c.1405). The storyline proposes that a city be constructed entirely by women – one that will be ruled entirely by women, every one of whom is virtuous, chaste and pure. Christine inserts herself into the story as its most suitable ruler, as she is the wisest, and most chaste and pure of all women. Christine’s city presents and shelters women as goddesses. Like Pygmalion, who was uninterested in real women, she sculpts the perfect female so that men can worship the illusion. In this sense Christine was very much a traditionalist attempting to uphold and entrench all the privileges enjoyed by her gender since chivalric love had been introduced. For a longer essay discussing this author and her book see Christine de Pizan: the first gender warrior.

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Mizora: a World of Women
by Mary E. Bradley Lane

Mizora, published in 1880 is an all-female Utopian novel full of murderous ideologies hauntingly remniscent of Nazism. In this Utopia a disinterest in sex is maintained, but the women wear beautiful and elaborate clothes. Instead of agrarian subsistence, Mizora is technologically highly advanced; they synthesize most of their food from minerals, have cured most diseases, have flying machines, and their parthenogenesis takes place in a laboratory. Their planned economy, unlike every planned economy in real life, has created great prosperity for all. Everybody is blonde and blue-eyed. The Nazis did not invent their “master race” theory all by themselves; in the late 19th and early 20th centuries, not only did many people take the pseudoscience of eugenics seriously, but there was a widely held theory that blue-eyed blonds were the highest type of human. The theory is discussed in depth in Joanna Pitman’s fascinating book On Blondes.
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Herland by Charlotte Perkins Gilman

Herland is a utopian novel from 1915, written by feminist Charlotte Perkins Gilman. The book describes an isolated society composed entirely of women, who reproduce via parthenogenesis (asexual reproduction). The result is an ideal social order: free of war, conflict, and domination, with most the male population originally killed by “natural” forces, and any remaining intruder males held captive in a fortress-like building

Bees in Paradise by Marriott Edgar

In this early (1944) and more lighthearted example of this genre Arthur Tucker and a few other men are shipwrecked on an island whose sole visible population is beautiful young women. (Like Wonder Woman’s home, it is called Paradise Island.) Men apparently exist, though we never see any of them; all the important work is done by women, who rule this society completely. However, their birth rate is dangerously low, and to their bafflement they are unable to induce men to marry them – which, since the movie was made in 1944, is the only way they can get pregnant. It does not occur to them that their policy of executing all husbands two months after the wedding might have something to do with it.
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The Day of the Women by Pamela Kettle

The back cover of this British pulp novel really says it better than I possibly could:

A female Prime Minister… human stud farms run by women… mass rallies at Buckingham Palace to celebrate the day of the dominating women… all this and more in a take-over bid of the Seventies that turns to high-heeled fascism, a dictatorship of unbridled power lust. A female elite has taken over England. Led by their ‘mother’, the sleek Diana Druce, they perform an economic miracle – and put the jackboot through the idea that women are the weaker sex. Author Pamela Kettle paints, in mercilessly naked detail, a picture of the near future that is not only possible, but probable…
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The Sex War by Sam Merwin, Jr.; also available via Kindle as The White Widows

Merlin’s 1953 science fiction novel in which a chemist researching hemophilia becomes a pawn for ‘The White Widows, ‘ a group of women who intend to take over the world — and eliminate all men!

This one is about a conspiracy of genetically superior women who want to take over the world and, once they have the technology to reproduce without them, do away with men entirely. Notice the blood on the lower abdomen of the man in the background. I don’t recall any castration in the novel, but the cover’s implication is pretty darn clear.

Elseworlds: Created Equal

World without menIn this graphic novel, all the men in the DC universe die of a plague… except for Superman and Lex Luthor. The author apparently couldn’t figure out whether to be male chauvinist or female chauvinist. This is a sterling example of how many interesting psychological complexes bubble up as soon as people start writing about gynotopias. Futuristic all-female world in which one male is made as an experiment. This falls into the category of satire against radical feminism. Without men, the world becomes a stagnant dictatorship, although in this novel, the dictatorship functions reasonably even if it is dull, unlike in real life, where dictatorships are full of unrest and don’t tend to last long.

“Well, who wants men, anyway?” she said with an attempt at nonchalance that didn’t quite come off. Crinila smiled in the darkness. “Why, nobody, Lycia darling. Not even the men themselves will want men. All they will ever want is women.”

The Holdfast Chronicles by Suzy McKee Charnas

The gynotopian “female planet” has also been shown up as everything from well-meant nonsense to hateful rage, and Miss Charnas’s series is no exception. She claims not to hate men, but when you read her fictional history of how those nasty men destroyed the earth, killed off most of our species in massive wars, and then enslaved all women, even contemplating raising women for food, it’s kind of hard to believe her. (Incidentally, Miss Charnas vehemently opposes the current wars in the Middle East that have unseated dictatorships which treat women almost this badly, and of course similarly opposes Western civilization, in which women have been better treated than in any other society in history.)!B8lD!YwBGk~$(KGrHqF,!hsEzMS6Kl1GBM3bsrfbdw~~0_12

Facing dwindling reproduction, the men devised a procedure by which genetically altered women could be fertilized by horse sperm. Aside from the scientific improbability, I found this rather interesting, since according to Greek legend, horses were extremely important to Amazons – many Amazon names incorporate the Greek word for “horse” – and there were predictable jokes and speculation that their horses took the place of men in, ah, various ways. I don’t know if the parallel is deliberate. In any case, able to reproduce without men (because of technological advances made by men), these women escaped and became roving Amazons. This leads to the most worthwhile book in the series, The Furies, which Miss Charnas says upset many readers who were hoping for a more conventional feminist fantasy about how everything turns into fluffy bunnies without any of those big bad men around. Instead these Riding Women become just as brutal to men as men had been to them. This makes The Furies the most realistic novel out of the series; an hour of reading child abuse case histories will eradicate any notion that women are not capable of being violent or cruel.
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The final novel, The Conqueror’s Child, centers on the daughter of a hero of the Riding Women – a daughter who she abandoned as soon as she was born, following the model of real-life feminists. The story is about how the matriarchy finally wipes out the patriarchy for good, and how some women were magnanimous enough to allow some men to live. Miss Charnas claims to envision a society where the sexes are genuinely equal and both have all human options open to them, but her own story belies this: “The sponsorship of men and boys is a way of providing them with what amounts to a family of sharemothers, who show them how decent people behave and require that they themselves do so,” Miss Charnas burbles happily, describing this as “an alternative to enslaving the men or keeping them permanently on the stick”. We are asked to believe, in defiance of all of human history, that the men submit to this. I do not have the space here to dispute Miss Charnas’s definition of “decent behavior”, but I will point out that apparently killing or enslaving men is not excluded from it. But we can hardly expect the author to have a realistic view of human nature when we see in what denial she is about animals: “Any fool can see what makes a reasonable society by looking at who rules a band of horses or a flock of goats.” Please pause for a moment to digest that sentence. She is asking us to take four-legged grass-eating animals as a model for government. I think “fool” is the right word here. She continues, “Despite noisy male pantomime of mastery, the chief invariably turns out to be the queen doe or the lead mare, not the randy, hysterical buck or the stallion with the arched neck and rolling eyes.” Gracious, she does hate the menfolk, doesn’t she? Well, I have never studied horses, goats or deer, but I have invested considerable time into studying our close relatives the apes, and male dominance is universal among them.stormquest_567

Stormquest is a 1987 sword-and-sandals B movie. The nations of Kimbia, which has no men, and Ishtan, which keeps men as slaves, are at war. Add to the mix Ishtan men who are rebelling to demand equality with women and Kimbian women who were condemned for liking the men they bred with. The treatment of men by Ishtans is quite appalling, though to be fair the Ishtan queen is almost as cruel to her female subjects as her male slaves. In a female-ruled society where men are kept solely for breeding, two women come to believe that their society’s treatment of men is wrong, and lead them in a revolt against the system.

Whoever made this movie seems to have had some pretty big Issues. Not on DVD, but the entire movie can be viewed in segments on a certain free video site.

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In City of Women by David Ireland, men have been banished from Sydney, Australia, but still run amok outside the city.
Dustjacket synopsis:

“The city of women is love, Billie Shockley says.
“But in the city of women that is her world, love takes strange forms.
“The city is Sydney, from its familiar streets and gardens men have been banished. Their existence still threatens its precincts and Old Man Death moves rapaciously and relentlessly among its citizens.
“Billie observes them – their hedonism, rivalry, passions, cruelty, power, fragility. Reflecting her own anguish at the loss of love and youth, they suffer brutality and decay.
“But, she tells her gentle leopard, she will never admit it’s all over.

“City of Women is David Ireland’s most recent novel. It follows his highly acclaimed A Woman of the Future, which in 1979 won for him, for the third time, Australia’s most prestigious literary prize, the Miles Franklin Award, shared the Age Book of the Year Award for 1980, and has become a best-seller.

gendergenocide“Gender Genocide” also published as Who Needs Men? by Edmund Cooper

A masterpiece of sexism. Fascist Lesbian Amazons have wiped out almost all of the men on earth and are working on the few remaining. The Amazons reproduce by cloning. The heroine, Rura Alexandra, is a First-Class Exterminator of men… until she meets one, is raped by him, falls deeply in love with him, gets pregnant and follows her man to the ends of the earth.

“Rura spent her days learning to forget that she had ever been an exterminator, learning to become a woman. It was an exciting process. It was as if she were peeling away a superficial persona and discovering something quite different underneath…. She learned to sing the old songs that Diarmid loved, to do the things that would please him; she learned when to be passive and when to take the initiative, and how to respond to excite him. She began to feel proud of her swollen breasts and swollen belly. These were the outward and visible signs of the true nature of womanhood.”

You know, I’m all in favor of heterosexuality (when it’s practiced by heterosexuals, that is), but the above inspires me to date myself by reviving a phrase of my adolescence: “Gag me with a spoon.”ammonite

Ammonite by Nicola Griffith

“In Ammonite… the attempts to colonize the planet Jeep have uncovered a selective virus that kills all men and all but a few women. The remaining women undergo changes that enable them to communicate with one another and the planet itself, and give to birth to healthy, genetically diverse children.”

Retreat: As It Was by Donna J. Young

This novel is set in the distant past when there were no men, just women who lived in peace and harmony. They all fly around in spaceships being sisterly (and occasionally more) and understanding of each other, mystically in tune with nature and growing spiritually and all that stuff. Then a radiation mutation causes: “You and all the women on the Eulalia suffered a slight change in one chromosome. One tiny leg of an X was chopped off. The effect on Jarre and all their offspring…” well, you get the idea. They mutated into men, and that was when all the trouble began. If you believe that the world would become a paradise if there were no Y chromosomes in it, this book is for you.

Wanderground by Sally Miller Gearheart

You know it’s going to be a bad book when you flip through it and find made-up words like “earthtouch”. These women live in “the Hills”, that is, out in the wilderness, where they talk to trees, live in perfect peace with each other and are far more in touch with their feelings than anybody ought to be. Not far away a normal (that is, with men and women) society lives in a place called “the City”. Naturally the City is a horrible place full of technology and competition where nobody talks to trees. In the very first chapter the author tells us that men are just too full of hate and violence to be fit to live and just need to die out, which these compassionate, in-touch-with-nature kindly and compassionately watch them do. Female man

The Female Man by Joanna Russ

The virulent hatred of men exhibited by feminists who boast endlessly about how compassionate and nurturing they are is the most tiresome thing about feminist-Utopian gynotopias. This badly written and ideologically asinine novel has for some mysterious reason garnered wide acclaim. Among the author’s embittered potshots at the male gender are a scene in which a man (a Marine, of course) consults a book called WHAT TO DO IN EVERY SITUATION when a woman rejects his advances and follows its instructions: insult her and “Girl backs down – cries – manhood vindicated.” Gee, real subtle there.

When It Changed by Joanna Russ

Science fiction story. Centuries ago, a plague killed all the male members of a space colony. Since then, women have carried on, living in Lesbian relationships and reproducing by egg fusion. They’re doing fine until an Earth ship full of males lands. Naturally the nasty males have caused Earth to have nuclear war and all those other bad things that Whileaway doesn’t have, and the patronizing men compulsively assure the women that “sexual equality has been re-established on Earth”. Written by a Lesbian-feminist, it’s male chauvinist in a kind of backhanded way; though the women of Whileaway hunt big game and fight duels and are generally quite capable of looking out for themselves, all the tall, strong, confident men have to do is swagger in and the women of Whileaway instantly feel themselves intimidated and outclassed.104344

The Gate To Women’s Country by Sheri S. Tepper

This is a space colony that has lost contact with Earth in which men and women live separately. The women have cooperation and harmony and nurturing while the men are mean old Warriors, though there’s not actually anyone else to fight with. Little boys are sent to live with the warriors at the age of five, where the men corrupt them into being horrible violent monsters, which would never happen if they stayed with their mothers. The main characters also spend some time with another society which practices a religion which is an obvious cypher for Christianity. It’s equally obvious that the author hates Christianity; the occupants of Holyland, who worship the All-Father, are ignorant and dirty and constantly beat their women and are terrified of the thought of anybody enjoying sex. Oddly enough, no matter how often the enemies of Christianity promote this image of them, real-life Christians stubbornly refuse to start acting the way they are assured they do.

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Consider Her Ways by John Wyndham, a famous science fiction story. Was made into a Night Gallery episode.

A young woman wakes up in a future three generations after the men have been wiped out by a plague. There are four classes of women: Mothers, who bear children, Servitors who do menial work, Workers for hard labor, and the ruling class, the Doctorate, so called because it is dominated by the doctors, without whom reproduction is impossible. Men have been forgotten except by a few scholars. A historian tells the protagonist, “It was quite a dreadful state of affairs because although there were a great many women, and they had outnumbered the men, in fact, they had only really been important as consumers and spenders of money. So when the crisis came it turned out that scarcely any of them knew how to do any of the important things because they had nearly all been owned by men, and had to lead their lives as pets and parasites.” She continues with standard feminist rhetoric, very prescient for a story written in 1956, despite the protagonist’s desperate attempts to explain the joys of the man-woman relationship. In essence, this story is the feminist fantasy: the intellectual career-oriented women are able to seize power, do away with men, and relegate more traditional women to a subordinate role without its doing men any good because there aren’t any.
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?A late addition to this genre is The Queen of the Damned by Anne Rice. The first vampire, Akasha, decides to end war and crime once and for all by eliminating the source: men. After she inspires women and other vampires to kill all the world’s males, except for a few for procreation, she is confident that the world will become Eden. Nor is the genre dead today. In 1982, Sally Miller Gearhart wrote an essay titled “The Future – If There Is One – Is Female” in which she demanded that in future, men be limited to ten percent of the population. In 1999, Mary Daly envisioned a utopian future of parthenogenetically reproducing women and no men in Quintessence. In 2004, Bryan Sykes wrote Adam’s Curse: A Future Without Men, he suggested that in the not too distant future, men may be biologically superfluous, and that this will be just as well given how awful men are. In 2008 A. N. Wilson speculated that we could not only do away with men, but change our species entirely in the next half century: What would the world be like without men?

This 1971 novel doesn’t quite belong in this category, but I included it because it’s such an excellent example of backlash against a disturbingly realistic gynotopian worldview.

Editors note: the above content is mirrored with a few minor changes (eg. title and intoductory paragraph, content removed/added) from the website ‘Gynotopias.’ – PW

Chivalry for love (1774)

The following excerpts are from chapter one of ‘On The Origin of Romantic Fiction in Europe‘ (1774). – PW

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Chivalry tornament joust 

“At the ideal coronation of king Arthur, just mentioned, a tournament is described as exhibited in its highest splendor.

‘Many knights, says our Armoric fabler, famous for feats of chivalry, were present, with apparel and arms of the same colour and fashion. They formed a species of diversion, in imitation of a fight on horseback, and the ladies being placed on the walls of the castles, darted amorous glances on the combatants. None of these ladies esteemed any knight worthy of her love unless he had given proof of his gallantry in three fevered encounters. Thus the valour of the men encouraged chastity in the women, and the attention of the women proved an incentive to the soldier’s bravery’

Here is the practice of chivalry under the combined ideas of love and military prowess, as they seem to have subsisted after the feudal constitution had acquired greater degrees not only of stability but of splendor and refinement.

“And hence, even in time of peace, they had no conception of any diversions or public ceremonies, except of the military kind. Yet, as the courts of these petty princes were thronged with ladies of the most eminent distinction and quality, the ruling passion for war was tempered with courtesy.

The prize of contending champions was adjudged by the ladies; who did not think it inconsistent to be present or to preside at the bloody spectacles of the times ; and who, themselves, seem to have contracted an unnatural and unbecoming ferocity, while they softened the manners of those valorous knights who fought for their approbation.

The high notions of a noble descent, which arose from the condition of the feudal constitution, and the ambition of forming an alliance with powerful and opulent families, cherished this romantic system. It was hard to obtain the fair feudatary, who was the object of universal adoration. Not only the splendor of birth, but the magnificent castle surrounded with embattled walls, guarded with massive towers, and crowned with lofty pinnacles, served to inflame the imagination, and to create an attachment to some illustrious heiress, whose point of honour it was to be chaste and inaccessible.

And the difficulty of success on these occasions, seems in great measure to have given rife to that sentimental love of romance, which acquiesced in a distant respectful admiration, and did not aspire to possession… Chivalry by degrees was consecrated by religion, whose authority tinctured every passion, and was engrafted into every institution, of the superstitious ages ; and at length composed that familiar picture of manners, in which the love of a god and of the ladies were reconciled, the saint and the hero were blended, and charity and revenge, zeal and gallantry, devotion and valour, were united.

“But the principal subject of the poems, dictated in great measure by the spirit of chivalry, was love: especially among the troubadours of rank and distinction, whose castles being crowded with ladies, presented perpetual scenes of the most splendid gallantry. This passion they spiritualifed into various metaphysical refinements, and filled it with abstracted notions of visionary perfection and felicity.

Lucrezia Marinella: gynocentrism in 1600

Lucrezia Marinella
Lucrezia Marinella (c.1571-1653) was a Venetian author and early advocate of gynocentric feminism. She describes gender relations in Europe as based on males acting as “servants,” “subjects,” “beasts of burden,” or “butlers” toward women who are universally viewed as men’s superiors.

The following excerpts are from her book The Nobility and Excellence of Women and the Defects and Vices of Men:

THE REASONS FOR MEN’S NOBLE TREATMENT OF WOMEN AND THE THINGS THEY SAY ABOUT WOMEN

“Even though men upbraid and defame the female sex each day in garrulous and biting language, and search in every possible way to obscure the noble actions of women, they are forced in spite of themselves, by consciences that are governed by truth, to honor worthy women and praise them to the skies. They do this in words and in writings that demonstrate women’s superiority beyond any doubt. We see constantly and in every place and occasion that women are honored by men. That is why men bow to them and make way for them when walking, why they raise their hats to them and wait on them at the table like servants, accompany them bareheaded in the streets, and give up their seats to them. These obvious signs of honor are performed toward women not merely by low, plebeian men but also by dukes and kings, who raise their hats whether greeting princesses or ladies of mediocre condition.

It may be superfluous, but I will give two examples of these princes. The first is the King of France, who honors every lady with bows and salutations; the second the King of Spain, who, though extremely powerful, raises his cap or hat on meeting a noblewoman, which is something he would not do to any male subject, even if he were a prince. Uncovering the head, standing up, and giving way are undoubtedly signs and proofs of honor, and since they are signs of honor, women must be nobler than the men who honor them, because the object of such honor is always more nobler than the person who honors them.

Nobody honors another person unless they know that the person has some gift or quality that is superior to his own… It is necessary therefore to conclude that women are nobler than men because they are honored by men. Further indications of honor are the ornaments bestowed on women, who are permitted to dress themselves in purple and cloth of gold with diverse embroideries decorated with pearls and diamonds, and to adorn their heads with pretty gold ornaments and finest enamel and precious stones. These things are forbidden to men, apart from rulers. If any other man dared to dress himself in cloth of gold or such like, he would be mocked and pointed out as light-minded or a downright buffoon.

“In Germany, where men are not permitted any sort of festive attire unless they are noble, every little woman adorns herself with festive drapes and different types of necklace, as is the habit all over the world. Women are honored everywhere with the use of ornaments that greatly surpass men’s, as can be observed. It is a marvelous sight in our city to see the wife of a shoemaker or butcher or even a porter all dressed up with gold chains round her neck, with pearls and valuable rings on her fingers, accompanied by a pair of women on either side to assist her and give her a hand, and then, by contrast, to see her husband cutting up meat all soiled with ox’s blood and down at heel, or loaded up like a beast of burden dressed in rough cloth, as porters are.

At first it may seem an astonishing anomaly to see the wife dressed like a lady and the husband so basely that he often appears to be her servant or butler, but if we consider the matter properly, we find it reasonable because it is necessary for a woman, even if she is humble and low, to be ornamented in this way because of her natural dignity and excellence, and for the man to be less so, like a servant or beast born to serve her.

As well as in the ways already narrated, women have been honored by men with great and eminent titles that are used by them continually, being commonly referred to as donne, for, as was demonstrated in the first chapter, the name donna means lady and mistress. When men refer to women thus, they honor them, though they may not intend to, by calling them ladies, even if they are humble and of a lowly disposition. In truth, to express the nobility of this sex men could not find a more appropriate and fitting name than donna, which immediately shows women’s superiority and precedence over men, because by calling women mistress they show themselves of necessity to be subjects and servants.

“Women’s nobility and excellence is recognized by the French and Spanish more than by the Italians. In these countries they are allowed to inherit estates, succeeding not only to dukedoms but to principalities exactly as men do. Not only to principalities, but to the monarchy itself, like the sister of the King of Spain, who was able to ascend to the monarchy, as well as have dominion over numerous other principalities.

Women who inherit estates can be seen every day in France and England. The Germans too recognize women’s superiority. The women there conduct all the business dealings and mercantile transactions in the cities while the men remain at the stoves. This also occurs in Flanders and in France. In France men may not spend even a centime unless at the request of their wives, and women not only administrate business dealings and sales but private income as well. What do you think? Are not women, as I have proved, known by men to be nobler than them, seeing that they confess it with their own mouths? What more is there for me to say?”

Chivalry, traditionalism and MGTOW

The following video series by Barbarossaaa discuss what he calls “traditionalism,” a shorthand term for traditional gynocentric culture and its practices.

Schlafly podcast gives ridiculous divorce advice:

[youtube https://www.youtube.com/watch?v=Y7E9Hgn2MLY&w=560&h=315]

Traditionalism and feminism, the great gynocentrisms of our time:

[youtube https://www.youtube.com/watch?v=ah2rh-fKifQ&w=560&h=315]

Organic dissolution of traditionalism, and small government platitudes:

[youtube https://www.youtube.com/watch?v=nt8LtMl0TI0&w=560&h=315]

Traditionalism and chivalry = the other feminism:

[youtube https://www.youtube.com/watch?v=D_b8Gs6WoW0&w=560&h=315]

Traditional Relationships…nothing but business and a bottom line:

[youtube https://www.youtube.com/watch?v=2-myk23yTyM&w=420&h=315]

Do men Justify their own exploitation?

[youtube https://www.youtube.com/watch?v=T9zCoDCVyxA&w=420&h=315]

To learn more about MGTOW see YouTube for some excellent channels and discussions: Men Going Their Own Way

Gynarchy in America

Modern dictionaries usually define gynarchy as a political system governed by women or a woman. For a more nuanced understanding it’s important to recognise that “the political system” that women govern may actually be staffed by male servants called prime ministers, presidents, or politicians who work on behalf of the ruling female gender.[1] In her book What’s Right With Feminism, Cassandra Langer gives a concise definition that accounts for the proxy role of male leaders: “Gynarchy refers to government by women, or women-centered government.” – PW

The following articles show that Columbia was more than an empty symbol of America’s pedestalisation of women (*click articles to enlarge):

The Open Court, 1897

1897

‘A Dethroned Tyrant’ 1902

Gynocracy

The Philadelphia Record – 1903

1903

England and the English from an American Point of View – 1909

1909

From Dublin to Chicago: Some Notes on a Tour in America – 1914

Women in USA 1914

Albert Einstein declares Women Rule Here – 1921

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See also:
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Christine de Pizan: the first gender warrior

By Diana Davison

A long time ago (15th century) in a land not too far away (France) a protofeminist named Christine de Pizan initiated a public debate later named La Querelle de la Rose. Simone de Beauvoir honours Pizan as the first woman to “take up her pen in defence of her sex”[1] but Christine was not fighting for new rights, she was strictly defending the chivalry-based gynocentric culture that she saw crumbling away before her eyes.

Though some feminists deny Christine’s status as a member of the gang, she did seem to have set the standard for how women change the public narrative; lies, elitism, deception and manipulation of history bordering on fraud.

Like all feminists who followed in her footprints, she set a Machiavellian example. The end justifies the means and, while you re-write “herstory”, make sure to claim you are meek and helpless the whole time.

But let us go back to the start of this adventure. We shall travel to c1275 when a man of some talent took up an incomplete poem called La Roman de La Rose and added a whopping 18,824 additional lines to the original 4,000 to create what would become one of the most widely read works of medieval times. Not only did the second author, Jean de Meun, create a cult following, his work was mimicked by Chaucer and Dante. Overall, a charmingly good chap for literary culture.

For over a hundred years this poem proliferated, was translated, adored, and revered as a work of genius. It outlined the troubles and challenges a youth may face when trying to woo a young lady in the world of chivalry. As in most good stories, the goal was not attained easily.

Presented in a dreamlike setting, our hero is guided by personified attributes such as Reason and Genius who help him to bypass all the lady’s defences and capture her “castle.” The language is considered quite risque for the times.

Around 1401 a gentleman named Jean de Montreuil, who served as secretary in the king’s chancery of France, was convinced to read the poem and wrote a glowing review which circulated about the land. It crossed the path of a woman named Christine de Pizan.

Christine was in a unique position compared to other women of her time. She had been raised in the court where her father, despite her mother’s disapproval, urged her to learn how to read and write. These skills came in handy after both her father and husband died quite young leaving Christine with debt and children. She was not overly pleased with her reduction of social status but managed to secure some work as a copyist instead of having to work at spinning or other demeaning trades.

pizan1She had begun by writing romantic poetry and secured some patrons who paid her for the work she sent them. She was a clever mimic and was able to write in whatever style her patrons preferred. She would likely have continued to meet survival needs as things were but decided, upon seeing Montreuil’s treatise, to take a chance and use her pen in defence of her desire to improve her career.

Thus began an exchange of letters between Christine and defenders of the poem La Roman de La Rose.

These letters became public because Christine de Pizan decided to publish them. She was quite creative in her publishing by arranging them out of chronological order and removing the best arguments that her opponents had offered. Just like a feminist.

Some of the missing letters have since been recovered.

Christine’s main problem with the famous poem amounts to censorship. She takes exception to the naming of genitals and with advice being given as to how to trick women into having sex. Christine was a very conservative Christian. As such, you might think that she really did find the whole storyline repulsive if she hadn’t stated in a letter that the debate was “good-humored, an example of a difference of opinion between worthy persons”[2] and mentioned in another letter that a reply made her laugh.

The Romance of the Rose is rather bawdy and, at times, obscene: kind of like The Vagina Monologues.

Christine intitiated the debate by replying to a letter she acknowledged was not addressed to her. She bypassed that fact by publishing the letters out of order to make her “reply” look solicited.

Pizan-and-some-menShe begins by stating that her opponents are very learned and that she is very ignorant, which she hopes will not taint their reading of her correspondence. She claims to be weak and timid. Of course, only timid people publish private letters and send copies of it to the Queen.

Speaking of the Queen, who was one of Christine’s patrons, one of Pizan’s approaches was to link female virtue directly to Queen Isabeau of Bavaria “to the point at which the Queen becomes synonymous with virtue, Christine essentially lays the Queen under an obligation to accept her position; not to do so would be to reject her very self.”[3]

Nice trick.

Despite feminist claims that Christine tackled this monumental task alone, she was abetted by Jean Gerson, a long time family friend from her courtly days. Gerson was a strange bedfellow but he and Christine shared some religious ideals and were united both on the misogyny front and in speaking out about the “body politic” in other works. He’s not always mentioned in the discussions of the Querelle because feminists would like you to think Christine didn’t have a white knight helping her out.

The problem faced by both Pizan and Gerson was that de Meun’s poem was, and is, a work of art. When his characters speak they speak as that character would and do not represent the thinking of either the author or God. That is often the problem of censorship fanatics. The other big problem is that they have to admit they actually read the cursed thing.

When you read something distasteful, it is hard to blame anyone but yourself for the fact that you read it. If you didn’t read it or look at it, you can hardly have an opinion. Christine claims to have skim read over the worst of the worst but still approaches it as if she can fully assess the artistic merits of the work.

The accusations against her, which she deletes from her version of events, are that she is a novice who can’t comprehend advanced works and that she is speaking out of turn because she got a lot of recent praise and is suddenly full of her own ego:

“Yet what do we make of Pierre Col’s contention, suppressed by Christine, that her actions have resulted from her envy of ‘la tres elevee haultesse du liver’ [the very loftiness of the book], and that she had better be careful so as not to suffer the fate of the crow who, when ‘someone praised his song, began to sing louder than usual and let his mouthful fall.'”[4]

Christine responds with continued claims to humility and simplicity which, ironically and with calculation, guarantee her fame.

While feminists praise Pizan as a defender of women, only a third of what she wrote in the debate is devoted to perceptions of women. The majority of her complaint is pure Christian objection to obscenity.[5] The purpose of her diatribe can be discerned in the writings that followed, after winning the prestige to write full fledged books.

So what did she write next?

The iconic work in the list of some feminist “must read” resources is Christine de Pizan’s City of Ladies. This is the first book that she published after the Querelle which took up the cause of women.

The City of Ladies copies the format of previous male writers, like de Muen, who present a story in allegorical dream sequence. As a character in her own book Pizan is ordered by her ficitonal ladies of Reason, Rectitude, and Justice, to construct an city with her pen in which women can take shelter. Not all women, only “virtuous” women of her discernment. Christine doesn’t actually believe that all women are good and pure and worthy of men’s love, she just wants to build really solid walls behind which some women can hide so that they can continue to be treated as godly creatures while the other women burn in fucking hell. It was a form of alchemy: Burn off the undesirables.

“Only ladies who are of good reputation and worthy of praise will be admitted into this city. To those lacking in virtue, its gates will remain forever closed” [6]

Those whores are giving women a bad name. Slut-shaming Central.

cityThe gates of Pizan’s City are locked tight to adulteresses, lustful women of any sort, and those who don’t uphold Christine’s religious ideals. She has built this city on the foundations of mythical women, appointed the Virgin Mary as queen (who she alludes to herself as representing), and predicts that her city of imaginary wonder will never fall. It can’t because it’s not real.

If we had any doubt about Christine’s intentional trickery, we need look no further than the pages of this debut novel which, unlike the letters of the Querelle, are unmolested. She takes examples of awesome women from the Bible and pagan mythologies and leaves out all the bad parts of the stories so that they all look virtuous.

For example, Abraham’s wife, Sarah, becomes a woman who was so lusted after that King Pharaoh forcibly stole her from her husband. For those who actually read the bible, you’ll find out that Sarah and Abraham tricked Pharaoh by telling him they were siblings so that he might fall in love and give her many riches. When God punished Pharaoh for seducing a married woman Pharaoh was flabbergasted and gave them whatever they wanted just to get the fuck out of town. They pulled this trick twice. And it turns out they actually were brother and sister. God didn’t seem to care about that.

Christine laments that one of her heroines, Semaramis, married her son to avoid having to share her kingdom with another woman but excuses her because it wasn’t a law at the time that she shouldn’t do that. That Semaramis managed to defend her kingdom after the death of her husband was more important than the laws of nature. The laws of nature are somewhat mutable in Christine’s world, when it suits her purpose.

“As for those men who are slanderous by nature, it’s not surprising if they criticize women, given that they attack everyone indiscriminately. You can take it from me that any man who wilfully slanders the female sex does so because he has an evil mind, since he’s going against both reason and nature.” [7]

So it’s in man’s nature to go against nature? It’s not hard to argue against logic like that.

In the final reading, we are left to wonder what it is Christine was really trying to accomplish. Did she think women were strong, capable people or objects to be fawned over and worshipped like children or gods? Christine answers that upon seeing the perfect dream ladies of her vision who arrive to show her the path of truth:

“I didn’t know which of my senses was the more struck by what she said: whether it was my ears as I took in her stirring words, or my eyes as I admired her great beauty and dress, her noble bearing and face.” [8]

Christine! You misogynist!!
How dare you objectify these women with your gaze?

Christine’s “city” presents and shelters women as goddesses. Like Pygmalion, who was uninterested in real women, she sculpts the perfect female so that men can worship the illusion. Christine was a traditionalist attempting to uphold and entrench all the privileges enjoyed by her gender since chivalric love had been introduced.

As a pioneer of feminism, she taught those who followed that every female flaw which can’t be excused can be erased from herstory.

Sources:

1. Simone de Beauvoir, The Second Sex, p105
2. Heather Bamford, Remember the giver(s): the creation of the Querelle and notions of sender and recipient in University of California, Berkeley, MS 109, 2009
3. ibid
4. David F. Hult, Words and Deeds: Jean de Meun’s “Romance of the Rose” and the Hermeneutics of Censorship, New Literary History, Vo. 28, No. 2, Medieval Studies (Spring, 1997)
5. Ibid
6. Christine de Pizan, City of Ladies, p11
7. ibid, p19-20
8. ibid, p9

Editor’s note: feature image by Hans Splinter. –PW

The Art of Courtly Love

The Art of Courtly Love (Twelfth Century)

Andeas_book

The Art of Courtly Love was written by Andreas Capellanus in 1190. The volume falls into three large units or “books.” Book One, “Introduction to the Treatise on Love,” defines love as “a certain inborn suffering derived from the sight of and excessive meditation upon the beauty of the opposite sex, which causes each one to wish above all things the embraces of the other.” There is no question that love is suffering, says Andreas, because “before the love becomes equally balanced on both sides there is no torment greater, since the lover is always in fear that his love may not gain its desire.”

True love is an ennobling experience, for it can endow a man with nobility of character, can cause a proud man to be humble, and can cause a selfish man to perform many graceful services:

O what a wonderful thing is love, which makes a man shine with so many virtues and teaches everyone, no matter who he is, so many good traits of character! . . . It adorns a man, so to speak, with the virtue of chastity, because he who shines with the light of one love can hardly think of embracing another woman, even a beautiful one. For when he thinks deeply of his beloved the sight of any other woman seems to his mind rough and rude.

Much of Book One is a series of dialogues showing how a man of one class might speak of his love with a woman of his own or another class. Here are excerpts from the “seventh dialogue,” one in which a man of the higher nobility speaks with a woman of the simple nobility. He has not before met the woman, but he has heard her praised by others:

THE MAN SAYS: I ought to give God greater thanks than any other living man in the whole world because it is now granted me to see with my eyes what my soul has desired above all else to see. . . . And I now know in very truth that a human tongue is not able to tell the tale of your beauty and your prudence. . . . And I wish ever to dedicate to your praise all the good deeds that I do and to serve your reputation in every way. For whatever good I may do, you may know that it is done with you in mind. . . .

THE WOMAN SAYS: I am bound to give you many thanks for lauding me with such commendations and exalting me with such high praise . . . I am therefore glad if I am to you a cause and origin of good deeds, and so far as I am able I shall always and in all things give you my approval when you do well. . . .

THE MAN SAYS: I have chosen you from among all women to be my mighty lady, to whose services I wish ever to devote myself and to whose credit I wish to set down all my good deeds. From the bottom of my heart I ask you mercy, that you may look upon me as your particular man, just as I have devoted myself particularly to serve you, and that my deeds may obtain from you the reward I desire. . . .

THE WOMAN SAYS: Your request that I should consider you as my particular man, just as you are particularly devoted to my service, and that I should give you the reward you hope for, I do not see how I can grant, since such partiality might be to the disadvantage of others who have as much desire to serve me as you have, or perhaps even more. Besides I am not perfectly clear as to what the reward is that you expect from me; you must explain yourself more clearly. . . .

THE MAN SAYS: The reward I ask you to promise to give me is one which it is unbearable agony to be without, while to have it is to abound in all riches. It is that you should be pleasant to me unless your desire is opposed to me. It is your love which I seek, in order to restore my health.. . .

THE WOMAN SAYS: You seem to be wandering a long way from the straight path of love and to be violating the best custom of lovers, because you are in such haste to ask for love. For the wise and well-taught lover, when conversing for the first time with a lady whom he has not previously known, should not ask in specific words for the gifts of love. We are separated by too wide and too rough an expanse of country to be able to offer each other love’s solaces or to find proper opportunities for meeting. Lovers who live near together can cure each other of the torments that come from love. . . . Therefore everybody should try to find a lover who lives near by.

The woman argues that love really can exist between husband and wife. Neither she nor he will yield on this crucial point, and in the end they submit the matter to the Countess of Champagne and agree to abide by her ruling on this question. She replies to the woman’s letter in one dated May 1, 1174: “We declare and we hold as firmly established that love cannot exert its powers between two people who are married to each other. For lovers give each other everything freely, under no compulsion of necessity, but married people are in duty bound to give in to each other’s desires and deny themselves to each other in nothing.”

Here are excerpts from the “eighth dialogue,” one in which a man and woman both of the higher nobility enter into a dialogue. Andreas states that if a man of higher nobility should seek the love of a woman of the same class, he should first above all things follow the rule to use soft and gentle words, and he should take care not to say anything that would seem to deserve reproof. For a noblewoman or a woman of higher nobility is found to be very ready and bold in censuring the deeds or the words of a man of the higher nobility, and she is very glad if she has a good opportunity to say something to ridicule him.

THE MAN SAYS: Indeed it is true that god has inclined all good men in this life to serve your desires and those of other ladies, and it seems to me that this is for the very clear reason that men cannot amount to anything nor taste of the fountain of goodness unless they do this under the persuasion of ladies… It is clear that every man should strive with all his might to be of service to ladies so that he may shine by their grace. But ladies are greatly obligated to keeping the hearts of good men set upon doing good deeds and to honor every man according to his deserts. For whatever good things living men may say or do, they generally credit them all to to the praise of women, and by serving women they so act that they may pride themselves on the rewards they receive from them, and without these rewards no man can be of use in this life or be considered worthy of any praise. Now I know many men who are sure they have been given perfect love, and I know others who are maintained only by the milk of nourishing hope; but I, who have neither perfect love nor the gift of hope, am more sustained merely by the pure thought of you, which I do have, than all other lovers are by unnumbered solaces. May your pity therefore turn and regard my solitary thought and give it a little increase. And truly I beg you must earnestly not try to keep away from Love’s court, for those who stay away from the palace of Love live for themselves alone, and no one gets any profit from their lives…

THE WOMAN SAYS: Although your words are deep and profound and reach to the walls of Love’s subtlety, I shall try, as far as I am able, to give them a fitting answer. And because the experience of Cicero tells us that the things which are said last in a discourse are more readily retained in the memory, I shall try to answer your last remarks first. Now your urging me to strive to do what might increase my good character and that of others was pleasing and acceptable enough to me, because I had it in my heart to do that without advice from anyone. And I know women should, as you have asserted, be the cause and origin of good things… and should persuade every man to do courteous deeds and to avoid everything that has the appearance of boorishness and not to be so tenacious of his own property as to blacken his good name. But to show love is to gravely offend God and to prepare for many the perils of death. And besides it seems to bring innumerable pains to the lovers themselves and to cause them constant torments every day… I myself have had no experience in love and so naturally I can tell you nothing about its nature except so far as I have learned about it from what others tell me.

THE MAN SAYS: It is the pure love which binds together the hearts of two lovers with feelings of delight. This kind consists in the contemplation of the mind and the affection of the heart; it goes as far as the kiss and the embrace and the modest contact with the nude lover, omitting the final solace. . . . But that is called mixed love which gets its effect from every delight of the flesh and culminates in the final act of Venus. . . . This kind quickly fails, and one often regrets having practiced it; by it one’s neighbor is injured, the Heavenly King is offended, and from it come very grave dangers. But I do not say this as though I meant to condemn mixed love, I merely wish to show which of the two is preferable. But mixed love, too, is real love, and it is praiseworthy, and we say that it is the source of all good things, although from it grave dangers threaten, too. Therefore I approve of both pure love and mixed love, but I prefer to practice pure love. . . .

THE WOMAN SAYS: Since a certain woman of the most excellent character wished to reject one of her two suitors by letting him make his own choice, and to accept the other, she divided the solaces of love in her in this fashion. She said, “Let one of you choose the upper half of me, and let the other suitor have the lower half.” Without a moment’s delay each of them chose his part, and each insisted that he had chosen the better part. . . . I ask you which seems to you to have made the more praiseworthy choice.

THE MAN SAYS: Who doubts that the man who chooses the solaces of the upper part should be preferred to the one who seeks the lower? For so far as the solaces of the lower part go, we are in no wise differentiated from brute beasts; but in this respect nature joins us to them. But the solaces of the upper part are, so to speak, attributes peculiar to the nature of man and are by this same nature denied to all the other animals. Therefore the unworthy man who chooses the lower part should be driven out from love just as though he were a dog, and he who chooses the upper part should be accepted as one who honors nature. Besides this, no man has ever been found who was tired of the solaces of the upper part, or satiated by practicing them, but the delight of the lower part quickly palls upon those who practice it, and it makes them repent of what they have done.

From Book II of The Art of Courtly Love, entitled “How Love May be Retained,” I shall quote only a few of the 31 “rules of love which the King of Love himself, with his own mouth, pronounced for lovers”:

1. Marriage is no real excuse for not loving.
2. He who is not jealous cannot love.
10. Love is always a stranger in the home of avarice.
11. It is not proper to love any woman whom one should be ashamed to seek to marry.
13. When made public, love rarely endures.
14. The easy attainment of love makes it of little value; difficulty of attainment makes it prized.
15. Every lover regularly turns pale in the presence of his beloved.
16. When a lover suddenly catches sight of his beloved his heart palpitates.
17. A new love puts to flight an old one.
19. If love diminishes, it quickly fails and rarely revives.
20. A man in love is always apprehensive.
21. Real jealousy always increases the feeling of love.
22. Jealousy, and therefore love, are increased when one suspects his beloved.
23. He whom the thought of love vexes, eats and sleeps very little.
27. A lover can never have enough of the solaces of his beloved.
28. A slight presumption causes a lover to suspect his beloved.
29. A true lover is constantly and without intermission possessed by the thought of his beloved.

Primary source: Andreas Capellanus, The Art of Courtly Love, translated by John Jay Parry (New York, Columbia University Press, 1941). [FULL TEXT]

Some introductory remarks above by Peter G. Beidler, – from Backgrounds to Chaucer,