MEDIEVO (Amor Cortés, Caballeros y Torneos) - Documental
El amor cortés puede definirse como una relación desigual entre un caballero y una dama de condición social más elevada que homologa, en forma invertida, la relación vasallástica, esta es la causa de que en la mayoría de los poemas la amada está invocada con un tratamiento masculino.
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00:00In a violent society such as the medieval, the man of arms occupies a prominent position.
00:20The knights are always prepared to boast of their skill and courage in the heat of battle.
00:26They show valiant gestures to highlight their own honor.
00:42The medieval society is very complex, and in it each plays the assigned role.
00:48These are the social and human categories recognized in the Middle Ages, around the year 1000.
01:18In all historical periods, soldiers and warriors have played an important role in the avatars of creation, expansion and consolidation of civilizations.
01:46But in the Middle Ages, the man of arms also becomes an ethical model and reference.
01:53From the end of the 10th century, the church adds to its own doctrine heroism, courage, loyalty to the boss and brotherhood with comrades of arms, typical of the Germanic world, with the aim of using them for the pacification of a society with a high degree of anarchy and violence.
02:14It is a strategic maneuver of the church, which pursues to transform violent and lawless men into paladins who fight for faith and justice.
02:25In the course of the medieval era, one of the extraordinary metamorphoses that experiments ideas on violence, and that is repeated continuously throughout history, is the use of violence and the purpose of combat.
02:41For the good, it is legal to kill, and the crusades are impregnated with that way of conceiving the use of violence, but always against the unfaithful.
02:51The sacraments and asceticism of Christianity are thus the new suit with which military values find a more complete form of expression.
03:01On these assumptions is born the gentleman, an ideal that will soon spread throughout Europe.
03:09The church and all its faithful form a single body, but society is divided into three categories.
03:18In fact, the law of men makes a distinction between two conditions, the noble and the servant.
03:25The nobles are warriors, protectors of the church.
03:30They defend with weapons all the people, big and small, and also protect themselves.
03:39The other class is that of the servants.
03:43So that the city of God, which believes to be one, is actually threefold.
03:52Some pray, others fight, and others work.
03:59These three orders coexist together and cannot be separated.
04:05The service of one allows the activity of the other two, and each one, from time to time, offers support to all.
04:14The gentleman is a man of war, but his heart belongs to the lady whose love he wants to conquer.
04:19From the 11th century, the troubadourist movement in the language of Hoc,
04:24from which the ideal of courtesan love arises, which will soon spread to other areas of Europe,
04:30is spread among the courts of southern France.
04:35For example, in Italy, where it finds echo in the new poetic style of Dante and the Florentine school.
04:41The basis is the love affair between a gentleman and a lady.
04:45A love affair that takes place far from the canons of marriage, even far from the canons of concrete reality.
04:52It is a love affair between a man and a woman.
04:55It is a love affair between a man and a woman.
04:58It is a love affair between a man and a woman.
05:01It is a love affair between a man and a woman.
05:04Even if it does not imply that this relationship is translated into concrete values,
05:07even if it does not imply that this relationship is translated into concrete values,
05:11into an affective relationship,
05:14and much less into a sexual relationship.
05:17But the truth is that we find ourselves facing a great literature that has love as a central theme.
05:22In this literature, the woman is exalted, even venerated.
05:27It is a kind of idealized compensation with respect to the dominant customs of the time.
05:32The gentleman pays homage to the lady according to the code of love.
05:36And for her, he performs the boldest and most valiant feats.
05:52Between kings and philosophers, none can match your fame.
06:02Regions, cities, whole towns were burning with desire to see you.
06:08I ask you, who, when you walked among the people, did not come to contemplate you?
06:17And when you walked away, who did not seek to follow you with the gaze,
06:23stretching the neck and turning the eyes?
06:27Wives and virgins desired you ardently if you were absent.
06:32But if you were present, they were rumored.
06:46The journey of learning to become a gentleman is long and begins at an early age.
07:01The child of a rich and noble family, destined to make a military career,
07:05is usually entrusted to another man, under whose protection a long period of training begins.
07:12At first, the young man is a donzel and works in the small daily tasks of the house.
07:19In this phase, he comes into contact with everything related to the chivalrous world.
07:24In the chivalry, he learns the works of shielding, he learns to ride,
07:30he takes care of the maintenance of weapons and armor.
07:34He does not always receive an adequate instruction.
07:38Often he is taught some general notions and a cleric teaches him some Latin.
07:43Then he becomes a shielder and accompanies a true gentleman in the tournaments and feats that he undertakes.
07:50Thus he will be able to know closely the life that awaits him and help the gentleman in his tasks.
07:56In return, he learns little by little the trade of weapons, with which he trains constantly.
08:08The learning ends with the ritual of investigation, which is formalized from the 11th century with different nuances.
08:15It is an initiatory rite that gives access to the circle of men considered worthy of carrying weapons.
08:24In the morning, after the mass, he is in front of the altar, dressed in a luxurious and elegant tunic.
08:31After the blessing of the sword by the priest, he goes to the godfather and kneels at his feet.
08:38At the same time, he receives the blessing of the shield.
08:42In the morning, after the mass, he is in front of the altar, dressed in a luxurious and elegant tunic.
08:49After the blessing of the shield by the priest, he goes to the godfather and kneels at his feet.
08:54The godfather points the sword at him, kicks his shoulders, and then receives the beheading.
09:00A small blow to the neck or cheek with the palm of the hand or the sword.
09:05A symbolic gesture that can be interpreted in various ways.
09:09The last offense that the newly dressed gentleman must leave without revenge.
09:13A symbol that indicates the transmission of the warrior strength of the old man to the young man.
09:17A gesture that serves to reinforce in him the memory of this solemn moment.
09:34On the eve of the ceremony, I fasted, confessed and spent the night in prayer.
09:47Take the sword and kneel.
09:52May the sword be blessed.
10:00Stand up.
10:05The next day, the celebration of the Holy Eucharist began.
10:10I was kneeling in front of the godfather, and he interrogated me about the obligations that the condition of a gentleman imposes on me.
10:19Then I swore an oath of obedience, and they handed me the armor, piece by piece, leaving the sword for the end.
10:40You will be a knight at every moment of your life.
10:50Kneel.
10:52In remembrance of the oath made and received.
10:56In remembrance of the name of your family.
10:59Let's welcome a new knight.
11:02Let's add his sword to ours.
11:07Stand up.
11:10Kneel.
11:18After this, my lord gave me a strong back.
11:23And he told me with a firm and determined voice.
11:26Be brave.
11:29I was acclaimed in great voices by those present.
11:33He was finally a gentleman.
11:41One of the most significant moments in the life of the knight is the medieval tournament.
11:45The knights take part in the hope of obtaining fame and wealth, although often also to win the love of a woman and marry her.
11:55Especially in their origins, they are the ones who are the most important.
12:02The objective is to double the rival knight, stealing his weapons and horses, to demand a ransom.
12:08Especially in their origins, the tournaments are authentic war battles.
12:13The most suitable terrain for confrontation is carefully chosen.
12:17The fields where the two alignments will be bet on and the use of authentic weapons is used.
12:24The objective is to double the rival knight, stealing his weapons and horses, to demand a ransom.
12:39The knights are brave and with a superior strength, they seemed to have been created by nature for the trade of weapons.
12:58Because the greater the success, the greater the strength and muscular strength.
13:04His virtue was born from the vigor of the arm, and to a large extent by knowing how to govern.
13:11So that the horse, when curving, would make a jump at the same time and fall on the front legs.
13:19The moment of the fall was chosen by the knight to lower the blow, with which the enemy is usually tried to hurt in the helmet.
13:30And when this was done at the right time, it was such an impact that it was difficult to bear.
13:40Tournaments are important training and preparation opportunities for the real war.
13:47They are disputed with loyalty and correction by the knights, but there are always dead and wounded.
13:54The tournament is a game where very bold prizes are disputed and often very expensive.
14:02It is also a way to select the elite of those who will be next to the sovereign.
14:07So much so that many times the tournament is often an opportunity to eliminate people ungrateful to the king.
14:15Sometimes, in a tournament, he killed himself by chance.
14:20But you have to wonder how much of a coincidence these deadly incidents were.
14:25In a simulated meeting during a tournament, a king, Enrique II of France, the husband of Catalina de Medici, died.
14:33And there are those who still wonder if it was a real incident or if there was a conspiracy.
14:40Frequently, the ladies are present in the fights, and it is usual for one of them to give the prize to the winner.
14:48In the tournament, the erotic tension reaches high levels.
14:52The courtesy of the gentleman, when it cannot be explicit, is expressed in symbolic gestures and hidden messages that the lady can understand.
15:00And in the same way, she offers her own scarf or another piece of her clothing to the lover.
15:05Which will lead him to be tied to the spear during the whole contest.
15:09The woman is a symbolic prize.
15:12The woman must be shown the best of herself.
15:16You have to make her a flag of valor.
15:19And the woman surrenders.
15:22Not necessarily physically, sexually, but in a symbolic way.
15:28The woman surrenders by giving a part of her body.
15:31Like, for example, a sleeve, a scarf or a veil.
15:35That the gentleman ties to his spear as a garment of love, of value.
15:40That does not imply that later there will be a physical contact.
15:48Initially, the tournament is a collective battle that takes place in an open field.
15:53But very soon he experiences a more specific variant, which is imposed by the ladies.
15:57But very soon he experiences a more specific variant, which is imposed by the ladies.
16:02Especially in Italy.
16:04This consists of an individual combat that takes place in a closed enclosure.
16:08Where two gentlemen face each other face to face, freely.
16:12Or in the case of the tournament face to face, separated by a fence.
16:16That is, a wooden or cloth fence that protects the respective horses.
16:20That is, a wooden or cloth fence that protects the respective horses.
16:25He did not feel truly alive, if he was not in the heat of a cold, or softening the sword.
16:36He showed a certain arrogance during the preliminaries of the challenge.
16:41In which, without a doubt, he would fight and confront with all the embodiment that can inspire honor.
16:49And raising his head and voice.
16:52And shaking both hands that would have been worthy of Samson's arm.
16:55And shaking both hands that would have been worthy of Samson's arm.
17:15Knightly tournaments are not seen with good eyes by the Church.
17:20Far from acting in society according to the rules of its ethical code,
17:23inspired by Christianity,
17:26the knights give in to the temptations of glory and money,
17:29risking their lives in vain.
17:32A sentence ratified in the various councils of the twelfth century,
17:36in which it is also decreed that the knight who dies in a tournament,
17:39can not be buried in the Holy Land.
17:45The Church abhorred this gratuitous violence.
17:49It considered that it only served to obtain galances or show off,
17:53with what was a mundane practice.
17:58The Church prohibited tournaments,
18:01but never managed to eradicate them.
18:04He called them merchants.
18:06That is, the places where the tournaments were held,
18:10were like the fairs where all kinds of merchandise was sold.
18:13With women of relaxed customs,
18:16who went to visit the knights,
18:19and demonstrations of this type were a mere business.
18:26But certainly, we must contemplate with true regret,
18:31not only the sins of their neighbors,
18:34but also ours, and those of the entire Christian people.
18:39For everywhere, between princes and knights,
18:43between city and city, we hear discords and scandals,
18:48which drive us to cry and say,
18:51there is no truth, there is no knowledge of God on earth.
18:55They propagate cruelty, homicide and violence,
18:59and blood is shed over blood.
19:09The medieval knight's courtesan life
19:12is made up of many and different activities,
19:15which make up the trust pact stipulated with the Lord.
19:19It often happens that the young knight falls in love with the lady of the castle.
19:24There are very elaborate courtships,
19:27and sometimes risky,
19:29that the poets of that time reflect in their verses,
19:32coding in stories and symbols a new meaning,
19:35In this context, this conflict, often heartbreaking,
19:39is developed, reflected in the conduct of the knight of the court,
19:43anchored to the fidelity that he continues to exercise before his lord,
19:47but at the same time occupied in the love game with his wife.
19:51A contradiction that, however, is overcome by the special meaning
19:55that is granted to this loving ideal,
19:58where the spiritual union and the tension between the knight and his wife
20:01prevails over the carnal satisfaction characteristic of the marital relationship.
20:06Therefore, love is assigned a value that has nothing to do
20:10with the bonds of the current morality.
20:14Love is created and cultivated by the senses.
20:18It assumes a specific name.
20:21It is the name of the soul.
20:24It is the name of the heart.
20:27It is the name of the soul.
20:29It is the name of the heart.
20:32It is the natural disposition of the soul and the desire of the heart.
20:36Love arises from the vision of a figure,
20:39which is perceived in the possible intellect,
20:42as well as in the subject willing to receive it,
20:45and in him assumes a stable dwelling.
20:50He who is tied to a passion,
20:53makes bad use of discernment.
20:56The essence of love is obtained
20:57when the desire is so intense
21:00that it exceeds the natural limits
21:03and does not allow to surrender to rest.
21:05Music
21:26The troubadours, accompanied by the music of instruments such as the laud,
21:30of Arabic origin,
21:32are the ones who sing the love in their songs.
21:35An ideal understood as the perfecting of the set of the chivalrous virtues.
21:40If love is thought as the supreme principle of refinement,
21:44precisely to honor it good and valuable actions are carried out.
21:48Instead, negative actions would be a betrayal to the beloved.
21:53For this reason, the gentleman must always be worthy of the love of the woman,
21:58leading a noble and generous life,
22:00and surrendering to great gestures,
22:01with the value that produces him to live this so elevated feeling.
22:08Love purifies the passion.
22:10It becomes an end in itself,
22:12a pure feeling that does not require anything in return,
22:15and that elevates the lover,
22:17progressively bringing him closer to the feminine figure.
22:20It is necessary to satisfy any request of the lady.
22:23Long learnings are carried out in the court,
22:26and initiatory tests,
22:27while the rewards consist of small recognitions,
22:30such as a kiss or a simple look.
22:57The woman was understood as a very high ideal,
23:12or the woman understood as depository of all perfection.
23:16This could naturally give rise to a mystical arrebato.
23:20And certainly, the chivalrous literature is related to Christian mysticism.
23:24That is, with the woman in the image of the Virgin Mary,
23:28or to a development of character fundamentally and properly erotic.
23:54And if the husband's name seems more holy and important,
23:58for me it has always been sweeter the one of friend or lover.
24:24From the second half of the 11th century,
24:46the religious component of chivalry
24:48is also related to the phenomenon of expansionism of the Christian world,
24:51under the influence of Islam.
24:54The reconquest of Spain,
24:57to the detriment of the Muslims,
24:59and the Crusades in the Holy Land,
25:01represent a decisive moment
25:03to experience the consistency and firmness
25:05of the recently acquired religious militancy.
25:11A new type of militia, I say,
25:14never known until now.
25:16Combat without truce and simultaneously,
25:19a double battle.
25:21Well against the enemies of flesh and blood,
25:24well against the spiritual powers of evil,
25:27in the domains of the spirit.
25:33And it is from the experience in the Holy Land,
25:36from which the monastic-military orders are born,
25:39in order to strengthen territorial conquests
25:42and facilitate pilgrimages from Europe.
25:45The order of the hospitals of San Juan,
25:47which will later become the Order of Malta,
25:50the Knights of the Holy Sepulchre,
25:53the Knights of the Temple, or Templars,
25:56in all of them a mystical and ascetic component is developed,
25:59which merges with the warrior life.
26:02To the traditional monastic vows of chastity,
26:05obedience and poverty,
26:07they add the vow of combat,
26:09in a kind of fusion of the role of the watchers,
26:12with that of the orators.
26:15They are religious orders,
26:18formed by priests who pray,
26:21and lay brothers who work and produce,
26:24but inside there is a core of fighters,
26:27and of these fighters, some may be knights.
26:31Naturally, the knightly element has stood out in the foreground,
26:35and for us practically all were knights,
26:38but the knights of the religious or military orders,
26:40were a rigorously secular elite minority.
26:46The Templar kills, even if he is a monk,
26:49but his procedure is justified,
26:52because he must defend Christianity against the pagans.
26:55This is how you can live your own combat,
26:58as a form of ascetic experience.
27:01To wield weapons in defense of Christianity,
27:04and against infidels, was not a sin,
27:07but rather a merit.
27:11This was one of the extraordinary metamorphoses,
27:15that experienced the ideas about violence,
27:18throughout the medieval era,
27:20and that is repeated continuously throughout history.
27:23The use of violence,
27:25and the purposes for which it is fought.
27:29But when the warrior and the monk,
27:32they sharpen the sword with force,
27:34and are nobly decorated for their dignity,
27:37who can not seem such an act,
27:40truly worthy of all admiration.
27:47Here we have a truly intrepid fighter,
27:50and protected by all sides,
27:53that when covering his body with iron,
27:56so he covers his soul with the armor of faith.
28:02It is not surprising,
28:04that being in possession of both weapons,
28:07he is not afraid of man or the devil,
28:10he is not afraid of death,
28:12moreover, he desires it.
28:37The horizon of the mundane cavalry,
28:40is very concrete.
28:42The search for adventures,
28:44moves groups of young men,
28:46newly invested.
28:48After becoming authentic knights,
28:50they are authorized to carry a sword,
28:52and travel with other companions,
28:54to hunt for wealth and enlistments.
28:57Most of the knights,
28:59they are forced to serve a lord,
29:02of which they become devout vassals.
29:04The agreement consists,
29:06on the one hand,
29:08of the demands of protection of the lord,
29:10who needs soldiers,
29:12to maintain his own territory,
29:14and on the other hand,
29:16the demands of the support of the knight,
29:18who needs a boss,
29:20who not only feeds him,
29:22but also gives him the possibility,
29:24to play the role acquired,
29:26after a long and exhausting learning.
29:31But the war,
29:32is the activity,
29:34that must always be willing to exercise.
29:37The knight is the one,
29:39who chooses his companions to battle,
29:41encourages them to victory,
29:43to extreme sacrifice,
29:45in the name of an ideal,
29:47sometimes remote.
29:49The man becomes a war machine,
29:51undertakes the assault,
29:53spilling blood,
29:55and killing right and left,
29:57rejoicing before the defeat of the enemy.
30:02The knight is the one,
30:04who chooses his companions to battle,
30:06encourages them to victory,
30:08to extreme sacrifice,
30:10in the name of an ideal,
30:12sometimes remote.
30:14The man becomes a war machine,
30:16undertakes the assault,
30:18spilling blood,
30:20rejoicing before the defeat of the enemy.
30:32The knight is the one,
30:34who chooses his companions to battle,
30:36encourages them to victory,
30:38to extreme sacrifice,
30:40in the name of an ideal,
30:42sometimes remote.
31:03In the Middle Ages,
31:05the contests,
31:07duels and challenges
31:09are at the order of the day.
31:11Frequently,
31:13love disputes are the reason
31:15for deadly duels,
31:17in which the winner
31:19receives as a reward
31:21the beloved woman.
31:23A crazy love that leads
31:25the suitors to give their own life.
31:27An event whose memory
31:29survives over the centuries,
31:30is the love of a woman.
31:32In 1200,
31:34there is an episode
31:36that seems to come out
31:38of a modern novel,
31:40but it is strictly true.
31:42It is the love between
31:44Cunizza de Romano
31:46and Sordelo de Goito.
31:48Cunizza belongs to the family
31:50of the Ezzelini.
31:52She is given in marriage
31:54by family convenience
31:56to the Count of San Bonifacio,
31:58a great aristocrat of Verona.
32:00He orders Sordelo de Goito
32:02to recover the woman
32:04and take her home again,
32:06which he achieves
32:08after a series of avatars
32:10who put his life in danger.
32:12Sordelo is about to die
32:14for this experience.
32:16Then there is a brief epilogue
32:18in which the poet,
32:20the troubadour, Sordelo,
32:22falls in love with this woman
32:24and is corresponded.
32:26If you want to know how it ends,
32:28it ends in an even more tangled way
32:30of love behind another.
32:32In such a way
32:34that the phrase is attributed to her
32:36If one asks for love with kindness,
32:38it would be miserable to deny it.
32:40And it concludes
32:42with this woman spying
32:44on his dissipated life.
32:46He spends his old age
32:48repenting and doing pious works.
32:50So much so
32:52that according to Dante Alighieri
32:54he deserves paradise.
33:00But apart from the tegemaneges
33:02of courteous love
33:04and of life itself in court,
33:06what is the real power of the woman
33:08and her position in medieval society?
33:10In the Middle Ages,
33:12women are divided more than anything
33:14according to their degree of sexual purity
33:16and their position within the family institution.
33:18They can be virgins,
33:20wives or widows.
33:24The widows
33:26are the ring of union
33:28between the virginal state,
33:30and the married state.
33:32They have been married.
33:34They may even have had children.
33:37But once without the husband,
33:39they accept their situation as a widow
33:41and they accept it as a path of construction,
33:43of perfection,
33:45of purification towards God.
33:49Therefore,
33:51they are more valued than the others.
33:55For medieval women who get married,
33:57the most important function
33:58is to have children,
34:00to give a offspring to their own husband,
34:02at a time when infant mortality
34:04and childbirth
34:06is very high.
34:09Of all the children
34:11who can come to the world,
34:13only a few survive.
34:15For this reason,
34:17after the first child,
34:19pregnancies occur very often,
34:21so much so that they occupy
34:23almost half the life of a woman
34:25at a fertile age.
34:27The relatives and the family of origin
34:29are the ones who decide their future,
34:31preventing any kind of freedom
34:33and forcing her to make decisions
34:35against her will.
34:37In fact,
34:39marriage is almost always used
34:41to seal an alliance
34:43and usually symbolizes
34:45the peace between two rival families
34:47after a more or less long period of conflict.
34:52Your marble eyes
34:54and trembling mouth
34:56and wavy eyebrows
34:58and coral forehead
35:00and brocade lips
35:02have put me out of myself
35:04and I have come here
35:06for your love.
35:08Because you are softer
35:10than the requeson,
35:12fresher than ice,
35:14cleaner than the mandrake,
35:16sweeter than the fifteenth
35:18and more beautiful
35:20than the Morgana Fairy
35:22and the Diana Star.
35:24You know
35:26I have come here
35:28to find the time
35:30where I can tell you
35:32a thousand and one words
35:34that will be secret
35:36like a band
35:38and trust your will.
35:41For women,
35:43an alternative way to marriage
35:45is the religious option.
35:47The convent is the place
35:49where the feminine spirituality
35:51finds a form of expression.
35:53Especially towards the last centuries
35:54of the Middle Ages
35:56which is when it is full of mystical ferments
35:58around which
36:00cults and venerations arise.
36:02An option that for many
36:04can also mean the escape
36:06of a suffocating family situation
36:08or a marriage that they refuse to accept.
36:13I was in the thirteenth year of my life
36:16when God sent a voice to guide me.
36:19At first,
36:21while I possessed the celestial vision
36:22frightened and trembling,
36:24I saw a great light
36:26from which a voice spoke
36:28that said
36:30O fragile human being
36:32ashes of ashes
36:34rot of rot
36:36speak and write
36:38according to what you see
36:40and hear.
36:52For a long medieval millennium
36:54there was a spiritual
36:56and spiritual
36:58union
37:00between God
37:02and the Virgin
37:04and between
37:06God
37:08and the Virgin
37:10and between
37:12God
37:14and the Virgin
37:16and between
37:18God
37:20and the Virgin
37:22The distinction between men and women
37:25is strictly regulated.
37:27Women acquire only one role
37:29in relation to men
37:31while that of the man
37:33have full control of the public sphere
37:35symbolized in the exclusive use
37:37of weapons.
37:39The consideration that medieval man
37:41has of women
37:43ranges between two poles
37:45the necessity of protecting them
37:47and the sexual desire that triggers.
37:48The loose hair and the air, for example, exert a special power of fascination on the medieval man.
37:57They are a kind of emblem of femininity that attracts men, but at the same time they awaken the need to control.
38:04For this reason, the female hair, especially in the case of married women, must be hidden by a mane.
38:18The woman of the Middle Ages, especially for the Church, is evidently a well of depravation.
38:31It represents everything negative, because it is she who induces man to sin, to fall into temptation.
38:40Among the reasons that generate this stereotype, there is also the external image of the woman, her way of dressing, how she dresses, the things she puts on, and above all, how she wears her hair.
38:55Hair is the first element of seduction.
38:59Hair is the first thing that draws attention, which can drag a man to the sin of concupiscence.
39:29Marriage is what regulates sexual chaos.
39:32But above all, in the upper layers of society, a complex system of concubines, lovers and occasional companions is established, with which illegitimate children are generated, which often cause delicate problems of succession.
39:47The woman has her specific space in the home, to which all her power is circumscribed.
40:03The few exits are limited to very controlled routes.
40:07The main concern is to neutralize the instability of feminine nature.
40:14For this reason, educators advise work with needle and thread, to indefinitely occupy free time, when other domestic tasks have been fulfilled.
40:25I promise to be by your side as your wife, and to follow you wherever you go and want to lead me.
40:38To offer any service to your person and to your house.
40:44I promise to keep and guard in good faith and without deception, your person and your belongings, and never leave you or your home without your permission.
40:58Apart from the sexual attraction they exert, for the medieval man, women are, above all, special beings that arouse curiosity and, in general, are also closer to supernatural forces.
41:14Without a doubt, the woman is linked to the immaterial forces, to the forces of nature, in a more immediate, more direct, more intense way than the man.
41:26The woman cannot conceive at the time of the menstrual period.
41:32And the menstrual period is determined by the lunar phases.
41:38Therefore, obviously, there is a relationship that passes through the woman's body and that connects human beings, or if we want it that way, all animals, because all mammals have this characteristic, with the vital cycles of nature, with the pulse of the universe.
41:57In addition to the fundamental union that women have with coming into the world, in the Middle Ages they are also in charge of following closely everything related to the sphere of death.
42:09The celebrations of the deceased that take place within the domestic spaces, the management of the funeral processions and the explicit representation of the collective mourning, the care of the body of the deceased that is satiated and dressed for the funeral, all these are tasks that fall within the specific competencies of women and that are carried out in collaboration with religious authorities.
43:09The war is the activity par excellence of the gentleman, who is eager for the moment to be able to demonstrate his own power.
43:19The war is the activity par excellence of the gentleman, who is eager for the moment to be able to demonstrate his own power.
43:39The war is the activity par excellence of the gentleman, who is eager for the moment to be able to demonstrate his own power.
43:59In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
44:09Between the dead comrades and the smell of blood, in the fury of the attacks and in the fervor of the armed battles, this is the moment when the gentleman brings out the essence of the warrior.
44:29In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
44:49In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
45:19In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
45:39In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
45:59In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
46:19In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
46:39In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
46:59In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
47:19In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
47:39In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
47:59In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
48:19In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
48:39In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
48:59In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
49:19In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
49:39In the war, the ethical code to which the gentleman is forced in times of peace is left aside.
50:09In the war, the ethical code to which the gentleman is forced in times of peace is left aside.