There is little doubt that Agostino Paravicini Bagliani is the foremost expert on the medieval legend of Pope Joan--the mythical female pope who, according to medieval tradition, disguised herself as a man, rose to the papacy, and was ultimately exposed when she gave birth, leading to her death. It is noteworthy that English retains the masculine title “pope” before her name, Joan, whereas French and Italian use the feminine papesse Jeanne or papessa Giovanna. This linguistic distinction reflects the historical purpose of the legend itself: reinforcing gender barriers to priestly ordination.
Following his massive 694-page volume in 2021, which compiled the texts of the Pope Joan legend, and a shorter 2023 study analyzing key versions, Paravicini Bagliani now offers a French edition of the latter. [1] The three volumes overlap significantly, each addressing the various literary versions of the legend and its accompanying so-called “rite of verification” to confirm a pope’s masculinity. If an English version were to appear, one might argue it would be “a book too far.”
Although this latest volume is intended for a general audience, as stated on the first page, its detailed historical, diplomatic, philological, and codicological notes make it better suited for academics or students with an interest in historical methodology. The general public is drawn to the Pope Joan story because it is an intriguing and perhaps even “titillating” tale--not because it presents a complex philological or codicological puzzle. While this book is a valuable resource for scholars and students of history, casual readers may struggle to find a clear takeaway. Only after navigating dense layers of learned argumentation does it become apparent that the legend served a distinct purpose: medieval society resisted the ordination of women.
Paravicini Bagliani structures his study in two large sections: a synthetic discussion of the legend followed by a critical French edition of 18 key literary texts, each extensively annotated. The volume concludes with a selective bibliography to satisfy general interests, 16 high-quality color illustrations, an inventory of texts referencing the popess (dated from 1250 to 1500), and indices of names, titles, and manuscripts.
Three foundational texts shaped the 109 known versions of the legend. They were written, respectively, by Jean de Mailly, by an anonymous Franciscan from Erfurt, and by Martinus Polonus. In his Universal Chronicle of Metz (1250-1254), Jean de Mailly recounts a popess--a woman who, disguised as a man, rose through the ecclesiastical ranks to become a notary, cardinal, and ultimately pope. One day, while mounting a horse, she unexpectedly gave birth. In reprisal, the Roman crowd tied her to the horse’s tail and stoned her to death. A marker was erected at the site of her death with an inscription of six Ps: Petre Pater Patrum Papisse Prodito Partum (“Peter, Father of Fathers, reveal the birthing of the Popess”). According to de Mailly, it was during her reign that the Ember Days--quarterly fasts--were instituted and known as the popess’s fasting.
The anonymous Franciscan from Erfurt slightly altered the story in his Chronica minor (composed before 1261), removing her name and introducing the devil as her exposer. Martinus Polonus, in his Chronicon (1277), expanded the tale further, stating that she reigned after Leo IV, was British, and held office for two years, five months, and four days before dying in Rome, followed by a month-long vacancy. Martinus constructed a fuller biography: as a teenager, the popess traveled with her lover to Athens, where she received an exceptional education and became a celebrated teacher of the trivium. Her intellectual brilliance and scholarly dedication made her the unanimous choice for the papacy. However, she became pregnant by a member of her household and, unaware of her due date, gave birth while traveling between St. Peter’s and the Lateran--specifically, between the Colosseum and St. Clement’s. She died in labor and was buried on the spot, explaining why popes supposedly avoided that location. She was omitted from the official papal registers due to her gender.
Paravicini Bagliani meticulously analyzes how these three foundational narratives evolved over time, examining variations in details such as annotations, omissions, names, geographical origins, dates, level of education, election process, pregnancy, delivery, the location of her death, the six Ps inscription, and visual representations. A shorter section follows, discussing the so-called “rite of verification.” Between the late thirteenth century and 1500, at least 21 texts mention a ritual to confirm the pope’s masculinity (testiculos habet), allegedly instituted to prevent another “popess.” This ritual was linked to specific papal enthronement chairs (stercoraria/stercorata and porphyria). The earliest recorded mention of this rite appears in Robert d’Uzes’s Book of Visions (1294/6) and in the Chronicle of the Abbot of Saint-Pierre-le-Vif, Geoffroy de Courlon. Paravicini Bagliani is unable to pinpoint the exact origin of this tale but suggests it likely emerged from Roman fascination with the Lateran chairs--perhaps the product of an unbridled imagination.
The book’s first section ultimately underscores how the legend was historicized to justify the exclusion of women from the priesthood. The second section presents a lecture expliquée of the three foundational texts, along with 15 other significant versions, including excerpts from Jacobus de Voragine, Ptolemy of Lucca, Dietrich of Nieheim, Boccaccio, Martin le Franc, and others. Readers of this book will find a marvelous example of how to do history coming from one of its master teachers.
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Notes:
1. Agostino Paravicini Bagliani, La papessa Giovanna: I testi della legenda (1250-1500) (Florence: SISMEL, 2021) and La papessa Giovanna e le sue leggende: un percorso di ricerca tra codici e testi (Florence: SISMEL, 2023).