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314:". Rhoides satirically stated that the controversy boosted the popularity of the novel, which otherwise would only be known in a small circle of scholars. After his death in 1904, there was debate on whether the Synod had excommunicated the novel or Rhoides as well. As it was stated by his nephew and biographer, Rhoides himself was in fact never excommunicated, continued to follow religious practices, and received the typical Orthodox burial.
278:, and collected significant material on the period in which the storyline takes place. Ιn the preface of his book, Rhoides includes a number of references, notes, and footnotes, wanting to give a scientific appearance to his work. As emphasized by the subtitle "medieval study", the author asserted the novel contained evidence that Pope Joan truly existed and that the
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had been attempting to cover up the fact for centuries. In his long introduction, he listed a number of spokesmen in favour of the legend and declared his attempt to provide a "delineation of the state of religion, as well as of the customs and traditions of the 9th century". In reality, however, the
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Upon its publication, the work caused debate in the
Athenian press and immediate controversy in religious circles. This response undoubtedly helped to establish the novel's enduring reputation. The controversy was centered around the explicit language, erotic scenes, and Rhoides' critical commentary
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parents, Joan grows to become an intelligent and attractive woman, deeply devoted to faith and with great knowledge of the scriptures. She elopes with a young monk named
Frumentius, with whom she is involved romantically and resides (disguised as a man called "John") in a monastery in
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in the 13th century and subsequently spread throughout Europe. Though previously believed by many, it is regarded as fictional in modern scholarship. Expanding upon this legend, Rhoides gives an account of the heroine's life.
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The premise of the work is the medieval
European legend of a woman named Joan who ascended the church hierarchy and allegedly assumed the papal throne disguised as a man (sometimes identified as
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298:. It gained international audience and it was translated into several languages, including French, German, English, and Russian. Classified as one of the few
310:. Rhoides responded to criticism by the Church initially with satirical commentaries on the press, followed –on a more serious tone– by the piece "
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is one of the few modern Greek books that gained acceptance in Europe, and the only Greek novel of the 19th century to have found a place in the
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novel constituted a caustic satire on the shortcomings of the Church, including the levels of illiteracy, abuses of power, and commercialism.
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because of the writer's extensive research of historical sources. Due to its religious commentary, the novel attracted criticism from the
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243:, Germany; they later go on to share many adventures travelling around Western Europe. After settling and spending many years in
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masterpieces of modern Greek literature, it diverged significantly from the conventions of fiction at the time.
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on the
Orthodox Church. The issue was eventually introduced to the Holy Synod which characterized the novel as
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267:, whereupon she dies. The event brings an end to a series of plagues that had beset apon the city.
190:; It got translated into several languages, earning Rhoides international recognition and praise.
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as a child. Intrigued by the story, he did extensive research in
Germany, Italy, and finally the
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Pope Joan giving birth. Woodcut from a German translation of
Giovanni Boccaccio's
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became the most famous of
Rhoides' works and has been established as a classic of
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The
Afterlife of Pope Joan, Deploying the Popess Legend in Early Modern England
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This article is about the 19th century Greek novel. For other uses, see
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656:"Η αισθητική της ιστορίας στην Πάπισσα Ιωάννα του Εμμανουήλ Ροΐδη"
576:. Athens: Βασιλικόν Τυπογραφείον Νικολάου Χιώτη. pp. ε΄–ο΄.
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Christianity-related mass media and entertainment controversies
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A few words in response to the aphoristic circular of the Synod
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Premises and Motifs in
Renaissance Thought and Literature
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overtones, it has been described as having elements of a
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in disguise some time in the late 9th century. Though a
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and other works by
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Rhoides wrote that he first heard about the legend in
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484:(in Greek). Morphōtiko Hidryma Ethnikēs Trapezēs.
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636:Introduction to Modern Greek Literature
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546:"Digital Library - Η κηδεία του Ροΐδου"
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251:where she is eventually elected as
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673:"Roidis' delightful irreverence"
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654:Mastrodimitris, P. D. (2004).
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615:Ροϊδικά μελετήματα: 1911-1934
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176:Greek Orthodox Church
211:De mulieribus claris
639:. Clarendon Press.
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27:The Papess Joanne
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308:blasphemous
257:chamberlain
729:Categories
646:0198159749
556:2023-09-24
531:2023-09-24
527:(in Greek)
365:2023-09-24
236:missionary
228:chronicles
198:See also:
180:Holy Synod
660:Nea Estia
318:Footnotes
287:Reception
200:Pope Joan
172:chronicle
168:satirical
156:Pope Joan
133:romanized
234:Born to
194:Overview
67:Language
584:Sources
164:romance
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552:. 1904
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265:litany
261:Leo IV
245:Athens
152:legend
110:Greece
90:Satire
47:Author
331:Greek
300:comic
272:Genoa
241:Fulda
166:with
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124:Greek
82:Genre
71:Greek
694:ISBN
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253:Pope
249:Rome
160:pope
101:1866
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