Early life and career
Born in Venice to a relatively prosperous artisanal family, daughter to Alvise di Martin Ferrazzi or Ferrazzo and Maddalena Polis, Ferrazzi aspired to become a nun from an early age, and showed a strong aversion to the idea of marriage. Unfortunately, her plans went astray due to the sudden death of her parents and most of her family during a plague epidemic, apart from her younger sister, Maria, who did enter a convent and rose to high clerical rank within her chosenInquisition
While her clerical associates lauded her piety, her secular charges were not as impressed, and many complained about the alleged lack of adequate housing, constant poverty, abusive punishment and Ferrazzi's own authoritarianism. What concerned the Inquisition more when they responded to these complaints were allegations that Cecilia had performed the offices of a male confessor, something traditionally reserved for male Catholic priests. The Inquisition duly responded to complaints about Ferrazzi's conduct in 1664. On reaching a verdict in 1665, the presiding ecclesiastical authorities decided that Ferrazzi was engaging in 'feigned sanctity,' impersonating saintly attributes. As her English translator, Anne Jacobson Schutte, noted in the first English translation of her trial account after the release of Inquisition documents, Ferrazzi's error was that she was said to be engaging in 'dissimulation,' and it was widely felt in the post-feudal society of the Counter-Reformation era that this masquerade upset contemporary religious control over what constituted grounds for 'sainthood.' Given her affluent Italian background, Schutte argued that Ferrazzi may have been literate, and tried to shape public perceptions of her own social role, piety and religious vocation through active emulation of near-contemporaries such as Saint Teresa of Avila. In 1665, an Inquisition tribunal ordered that Ferrazzi be imprisoned for seven years. However, she was released in 1667, possibly due to an appeal to the Vatican on her behalf. Ferrazzi may have developed a respiratory ailment during her period of imprisonment, as she died in 1684. Scholars Anne Jacobson Schutte, Cristina Mazzoni, Elizabeth Horodowich, and others have asserted that her story may demonstrate how Counter-Reformation Catholicism tried to control and regulate access to potential sainthood and preserve the constraints of Counter-Reformation gender roles for women and men.References
Further reading
*Sherrill Cohen: ''The Evolution of Women's Asylums Since 1500:'' New York: Oxford University Press: 1992. *Mary Perry: "Beatas and the Inquisition in Early Modern Spain" in Stephen Haliczar (ed) ''Inquisition and Society in Early Modern Europe'': London: Croom Helm: 1987: *Brian Pullan: ''Rich and Poor in Renaissance Venice: The Social Institutions of A Catholic State'': Oxford: Basil Blackwell: 1971: 0674948343 *Anne Jacobson Schutte: "Discernment and Discipline: Giorgo Polacci and Religious Women in Early Modern Italy" in William Connell (ed) ''Culture and Self in Renaissance Europe'': Berkeley: University of California Press: 1997. *Anne Jacobson Schutte: "Suffering From the Stone: The Accounts of Michel de Montaigne and Cecilia Ferrazzi," ''Bibliothèque d'Humanisme et Renaissance'', 64, no. 1, (2002): 21-36. https://www.jstor.org/stable/20680374 *Perez Zagorin: ''Ways of Lying: Dissimulation, Persecution and Conformity in Early Modern Europe'': Cambridge, Massachusetts: Harvard University Press: 1990:See also
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