Introduction

Notes

Introduction

1. Jean Dunbabin, Captivity and Imprisonment in Medieval Europe, 1000–1300 (New York: Palgrave MacMillan, 2002); Guy Geltner, The Medieval Prison: A Social History (Princeton, NJ: Princeton University Press, 2008), p. 10. 2. Some of these include: Cécile Bertrand-Dagenbach et al., eds, Carcer 1: Prison et privation de liberté dans l’Antiquité classique (Paris: De Boccard, 1999); Cécile Bertrand- Dagenbach et al., eds, Carcer II: Prison et privation de liberté dans l’empire romain et l’Occident médiéval; actes du colloque de Strasbourg (Décembre 2000) (Paris: De Boccard, 2004); Julie Claustre, Dans les geôles du roi: L’emprisonnement pour dette à Paris à la fin du Moyen Âge (Paris: Publications de la Sorbonne, 2007); James Given, Inquisition and Medieval Society: Power, Discipline and Resistance in Languedoc (Ithaca and New York: Cornell University Press, 1997); Joanna Summers, Late-Medieval Prison Writing and the Politics of Autobiography (Oxford: Oxford University Press, 2004); Esther Cohen, The Crossroads of Justice: Law and Culture in Late Medieval France (Leiden: Brill, 1993). 3. Annik Porteau- Bitker, ‘L’Emprisonnement dans le droit laïque du moyen âge’, Revue historique du droit francais et etranger ser. 4: 46 (1968), 211–45, 389– 428; Laura Ikins Stern, The Criminal Law System of Medieval and Renaissance Florence (Baltimore, MD: Johns Hopkins University Press, 1994); Norval Morris and David Rothman, eds, The Oxford History of the Prison: The Practice of Punishment in Western Society (Oxford and New York: Oxford University Press, 1995). For a critique of this trajectory, see Geltner, The Medieval Prison, especially pp. 6–10. 4. Gotthold Bohne, Die Freiheitsstrafe in den italienischen Stadtrechten des 12–16. Jahrhunderts, Leipziger Rechtswissenschafliche Studien 4, 9 (Leipzig: T. Weicher, 1922–25). For a good account of Bohne’s influence, see Geltner, The Medieval Prison, introduction. Ralph Pugh, Imprisonment in Medieval England (Cambridge: Cambridge University Press, 1968). And for an accessible overview see Guy Geltner, ‘Medieval Prisons: Between Myth and Reality, Hell and Purgatory’, History Compass 4 (2006), 261–74. 5. Dunbabin, Captivity and Imprisonment in Medieval Europe. See also Richard Ireland, ‘Theory and Practice within the Medieval English Prison’, American Journal of Legal History 31 (1987), 57–67. 6. Erving Goffmann, Asylums: Essays on the Condition of the Social Situation of Mental Patients and Other Inmates (Chicago, IL: Aldine, 1961). 7. Michel Foucault, Surveiller et punir: Naissance de la prison (Paris: Gallimard, 1975). 8. Pieter Spierenburg, The Spectacle of Suffering: Executions and the Evolution of Repression. From a Preindustrial Metropolis to the European Experience (New York: Cambridge University Press, 1984). 9. Morris and Rothman, eds, The Oxford History of the Prison, p. viii.

135 136 Notes

10. Geltner, The Medieval Prison; Guy Geltner, ‘Coping in Medieval Prisons’, Continuity and Change 23 (2008), 151–72; Geltner, ‘Isola non Isolata: Le Stinche in the Middle Ages’, Annali di Storia di Firenze 3 (2008), 9–30; Geltner, ‘Detrusio: Penal Cloistering in the Middle Ages’, Revue Bénédictine 118 (2008), 89–108. 11. See also Claustre, Les Geoles du Roi, for the urban environment and the use of the prison for debt. 12. For some examples, see Victor Brombert, La Prison Romantique: Essai sur l’Imaginaire (Paris: J. Corti, 1975); David Garland, Punishment and Modern Society: A Study in Social Theory (Oxford: Clarendon Press, 1990); Michael Ignatieff, A Just Measure of Pain: The Penitentiary in the Industrial Revolution, 1750–1850 (New York: Columbia University Press, 1980); Martin J. Wiener, Reconstructing the Criminal: Culture, Law, and Policy in England, 1830–1914 (Cambridge: Cambridge University Press, 1990). 13. Jean Leclercq, ‘Le cloître est- il une prison?’, Revue d’ascétique et de mystique 47 (1971), 407–20; Gregorio Penco, ‘Monasterium-Carcer’, Studia Monastica 8 (1966), 133–43; Paul Meyvaert, ‘The Medieval Monastic Claustrum’, Gesta 12 (1973), 53–9; Joan M. Ferrante, ‘Images of the Cloister – Haven or Prison?’, Medievalia 12 (1989), 57–66. 14. Elisabeth Lusset, ‘La Criminalité dans les communautés régulières en l’Occident (France et Angleterre principalement) (XIIe–XVe siècles)’, unpublished PhD Dissertation, Université de Reims Champagne-Ardenne, 2009. 15. Julia Hillner, Prison, Punishment and Penance in Late Antiquity (forthcoming, Cambridge University Press); see also Julia Hillner, ‘Monastic Imprisonment in Justinian’s Novels’, Journal of Early Christian Studies 15 (2007), 205–37; for a recent reading of the context of penance in the early period, see Mayke de Jong, The Penitential State: Authority and Atonement in the Age of Louis the Pious, 814–840 (Cambridge: Cambridge University Press, 2009). 16. Given, Inquisition and Medieval Society; see also Andrew Roach, ‘Penance and the Origins of the Inquisition’, Journal of Ecclesiastical History 52 (2001), 409–33. 17. Some recent volumes are: Barbara H. Rosenwein, Negotiating Space: Power, Restraint and Privileges of Immunity in Early Medieval Europe (Ithaca and New York: Cornell University Press, 1999); Barbara A. Hanawalt and Michal Kobialka, eds, Medieval Practices of Space, Medieval Cultures 23 (Minneapolis, MN: University of Minnesota Press, 2000); Bruce Gordon and Peter Marshall, eds, The Place of the Dead in Late Medieval and Early Modern Europe (Cambridge: Cambridge University Press, 2000); John Howe and Michael Wolfe, eds, Inventing Medieval Landscapes: Senses of Place in Western Europe (Gainesville, FL: University Press of Florida, 2001); Virginia Chieffo Raguin and Sarah Stanbury, eds, Women’s Space: Patronage, Place, and Gender in the Medieval Church (Albany, NY: State University of New York Press, 2005); Clare A. Lees and Gillian R. Overing, eds, A Place to Believe In: Locating Medieval Landscapes (University Park, PA: Pennsylvania State University Press, 2006); for the gen- esis of ideas concerning the social construction of space, see, inter alia, Henri Lefebvre, The Production of Space, trans., Donald Nicholson-Smith (Oxford: Blackwell, 1991); Bill Hillier and Julienne Hanson, The Social Logic of Space (Cambridge: Cambridge University Press, 1984). For the most frequently cited theoretical models for the study of space, see Pierre Bourdieu, Algeria Notes 137

1960, trans., R. Nice (Cambridge: Cambridge University Press, 1979); Michel de Certeau, The Practice of Everyday Life, trans., S. Rendall, (Berkeley and Los Angeles, CA: University of California Press, 1984); Michel Foucault, ‘Espace, savoir et pouvoir’, in Michel Foucault, Dits et écrits 1954–1988, 4 vols (Paris: Gallimard, 1994), 4, pp. 270–85; Foucault, Surveiller et punir; Régine Le Jan, ed., Construction de l’espace au moyen age. Pratiques et representations (Paris: Publications de la Sorbonne, 2007). 18. Lefebvre, Production of Space; see also Kanishka Goonewardena, Stefan Kipfer, Richard Milgrom, Christian Schmid, eds, Space, Difference, Everyday Life: Reading Henri Lefebvre (London and New York: Routledge, 2008); and the selected essays translated into English in Neil Brenner and Stuart Elden, eds, and Gerald Moore, Neil Brenner and Stuart Elden, trans., Space, State, World (Minneapolis, MN: University of Minnesota Press, 2009). 19. Space is ‘constituted through interactions, from the immensity of the global to the intimately tiny’, Doreen Massey, For Space (London and New York: Routledge, 2005), p. 9. 20. Doreen Massey, For Space, p. 130. 21. See, inter alia: Dominique Iogna- Prat, La maison Dieu: Une histoire monumentale de l’Église au Moyen Âge (Paris: Seuil, 2006); Dawn Marie Hayes, Body and Sacred Place in Medieval Europe, 1100–1389 (New York: Routledge, 2003); Andrew Spicer and Sarah Hamilton, eds, Defining the Holy: Sacred Space in Medieval and Early Modern Europe (Aldershot: Ashgate, 2005); Dominique Iogna- Prat, ‘Constructions chrétiennes d’un espace politique’, Le Moyen âge 107: 1 (2001), 49–69; Megan Cassidy- Welch, Monastic Spaces and their Meanings: Thirteenth-Century English Cistercian Monasteries (Turnhout: Brepols, 2001); Léon Pressouyre, ed., L’espace cistercien (Paris: Comité des travaux historiques et scientifiques, 1994). 22. Will Coster and Andrew Spicer, eds, Sacred Space in Early Modern Europe (Cambridge: Cambridge University Press, 2005), p. 9, drawing on Mircea Eliade, The Sacred and the Profane: The Nature of Religion (New York: Harcourt Brace Jovanovich, 1959). 23. Roberta Gilchrist, Gender and Material Culture: The Archaeology of Religious Women (London and New York: Routledge, 1994); Roberta Gilchrist, Norwich Cathedral Close: The Evolution of the English Cathedral Landscape (Woodbridge, UK and Rochester, New York: Boydell, 2005). 24. Lefebvre, The Production of Space, p. 254. 25. For both examples, see Leclercq, ‘Le cloître est-il une prison?’ 26. Megan Cassidy- Welch, ‘Pilgrimage and Embodiment: Captives and the Cult of Saints in late- medieval Bavaria’, Parergon 20: 2 (2003), 47–70. 27. J.-M. Vidal, Un inquisiteur jugé par ses victimes. Jean Galand et les Carcassonnais (1285–1286) (Paris: A. Picard, 1903). 28. Valerie Flint, ‘Space and Discipline in Early Medieval Europe’, in Hanawalt and Kobialka, eds, Medieval Practices of Space, pp. 149–66 at pp. 159–60. 29. Laura L. Howes, ‘Introduction’, in Laura L. Howes, ed., Place, Space and Landscape in Medieval Narrative (Knoxville, TN: University of Tennessee Press, 2007), p. viii. 30. For gaol delivery roles, see Pugh, Imprisonment in Medieval England and Richard W. Kaeuper, ‘Jail Delivery’ in the Dictionary of the Middle Ages, ed., Joseph Strayer (New York: Scribner, 1982–89), vol. 7, pp. 44–5; for Villon see 138 Notes

François Villon, Oeuvres, ed., Auguste Longnon, 4th ed. rev. by Lucien Foulet (Paris, 1932). 31. Claustre, Les Geoles du Roi; Claude Gavraud, ‘Le Châtelet de Paris au début du XVe siècle d’après les fragments d’un register d’écrous de 1412’, Bibliothèque de l’Ecole des Chartes 157 (1999), 565–606; Geltner, ‘Isola non Isolata’. 32. For the English coroner’s roles, see R.F. Hunnisett, The Medieval Coroner (Cambridge: Cambridge University Press, 1961) and Barbara Hanawalt, The Ties That Bound: Peasant Families in Medieval England (New York and Oxford: Oxford University Press, 1986); Barbara A. Hanawalt, ‘The Voices and Audiences of Social History Records’, Social Science History 15 (1991), 159–75; for some examples of hagiographies of imprisoned saints see Michael Goodich, Violence and Miracle in the Fourteenth Century: Private Grief and Public Salvation (Chicago, IL: University of Chicago Press, 1995). 33. Anthime Fourier, Jean Froissart: La Prison amoureuse (Paris: Klincksieck, 1974); Josette A. Wiseman, trans. and ed., Christine de Pizan. The Epistle of the Prison of Human Life; With, An epistle to the Queen of France; and, Lament on the Evils of the Civil War (New York: Garland, 1984); on Chaucer and his influence on prison poetry see inter alia Julia Boffey, ‘Chaucerian prisoners: the context of the Kingis Quair’, in Julia Boffey and Janet Cowan, eds, Chaucer and Fifteenth-Century Poetry (London: King’s College, Centre for Late Antique and Medieval Studies, 1991), pp. 84–102; Lois A. Ebin, ‘Boethius, Chaucer and the Kingis Quair’, Philological Quarterly 53 (1974), 321–41; for some analysis of the prison theme in the Canterbury Tales, see V.A. Kolve, Chaucer and the Imagery of Narrative. The First Five Canterbury Tales (Stanford: Stanford University Press, 1984); Anna Marie Babbi and Tobia Zanon, eds, Le Loro Prigioni. Scritture dal Carcere (Verona: Fiorini, 2007). 34. For various discussions on forms of religious practice in medieval Christianity and associated critiques, see most conveniently the essays in Constance Berman, ed., Medieval Religion: New Approaches (London and New York: Routledge, 2005).

1 Incarceration of the Body and Liberation of the Spirit

1. Most recently Geltner, The Medieval Prison. For ideas and practices of penance in monastic culture, see Abigail Firey, ed., A New History of Penance (Leiden: Brill, 2008); Sarah Hamilton, The Practice of Penance, 900–1050 (London: The Royal Historical Society, 2001); the classic Cyril Vogel, Le Pécheur et le pénitence au Moyen Âge (Paris: Cerf, 1969). 2. Ellen Caldwell, ‘An Architecture of the Self: New Metaphors for Monastic Enclosure’, Essays in Medieval Studies 8 (1991), 15–24. 3. Aelred of Rievaulx, De Sanctimoniali de Wattun, in J.-P. Migne, ed., Patrologiae cursus completus, series Latina [hereafter PL], 221 vols (Paris, 1844–64), vol. 195, col, 789–96: ‘Attamen spoliatur, extenditur, etiam absque ulla miseratione flagellis atteteritur. Praeparato ergastulo vincitur, intruditur; singulis pedibus duo annuli cum suis catenulis inducuntur; quibus duae non parvi ponderis catenae insertae, quarum una immani trunco clavis infigitur, altera per foramen extracta foris sera concluditur. Sustentatur pane et aqua; quotidianis opprobriis saturatur. Interea tumens uteras evolvit conceptum. O quantus tunc erat luctus omnium!’ Notes 139

Translation by Jo-Ann McNamara, ‘The Nun of Watton’, Magistra: A Journal of Women’s Spirituality in History 1 (1995), 122–37. 4. PL 195, col. 796: ‘Quaedem autem nec dum timore deposito quaesierunt a nobis, si alia ei vincula deberent imponi. Prohibui, importunum hoc asserens, et quoddam infidelitatis indicium.’ 5. For argument in favour of these respective points, see John Boswell, The Kindness of Strangers: The Abandonment of Children in Western Europe from Late Antiquity to the Renaissance (New York: Pantheon Books, 1988), pp. 296–321 and Giles Constable, ‘Aelred of Rievaulx and the Nun of Watton: An Episode in the Early History of the Gilbertine Order’ in Derek Baker, ed., Medieval Women (Oxford: Blackwell, 1978), 205–26; Elizabeth Freeman, ‘Nuns in the Public Sphere: Aelred of Rievaulx’s De Sanctimoniali de Wattun and the Gendering of Religious Authority’, Comitatus 27 (1996), 55–80; Shari Horner, The Discourse of Enclosure: Representing Women in Old English Literature (Albany: State University of New York Press, 2001); Sarah Salih, Versions of Virginity in Late-Medieval England (Cambridge: D.S. Brewer, 2001), p. 152 and following; Martin Irvine, ‘Abelard and (Re)Writing the Male Body: Castration, Identity and Remasculinization’ in Bonnie Wheeler and Jeffrey Jerome Cohen, eds, Becoming Male in the Middle Ages (New York: Garland Publishing, 1997), 87–106. 6. For the sole manuscript containing the story of the nun of Watton, see Bernard Meehan, ‘Durham 12th-Century Manuscripts in Cistercian houses’ in David Rollason and Michael Prestwich, eds, Anglo- Norman Durham: 1093–1193 (Woodbridge: Boydell Press, 1994), 439–49. The manuscript is now held in Cambridge, Corpus Christi College MS 139; the nun of Watton appears at fols 149r–151v. 7. The words are Angela Carter’s. See Angela Carter, ‘The Lady of the House of Love’ in The Bloody Chamber and Other Stories (London: Gollancz, 1979), p. 93. Thanks to Michaela Sahar for the reference. 8. See Megan Cassidy- Welch, Monastic Spaces and their Meanings: Thirteenth- Century English Cistercian Monasteries (Turnhout: Brepols, 2001), chapter 2, for the thirteenth-century precentor of Aelred’s abbey at Rievaulx, Matthew, who wrote a number of poems and letters describing the abbey as holy ground (terra sancta) with paradisal attributes. 9. J.M. Canivez, ed., Statuta Capitulorum Generalium Ordinis Cisterciensis, [hereafter Statuta], 8 vols (Louvain: Bibliothèque de la Revue d’Histoire ecclésias- tique, 1933–39), 1206, 4, vol. 1: ‘Qui voluerint carceres facere, ad fugitivos suos et maleficios, qui talia meruerint’. 10. PL 195, col. 792: ‘Surgis misera, pergis ad ostium. Contantem egredi vis divina repellit; tentans iterum, sed nihil profecisti’. 11. F.M. Powicke, trans. and ed., The Life of Ailred of Rievaulx by Walter Daniel (Edinburgh and London: Nelson, 1950). 12. Life of Ailred, pp. 24–31. 13. PL 195, col. 792: ‘Ubi tunc, pater Gilbertus, tuus in custodia disciplinae vigi- lantissimus sensus? Ubi tot tam exquisita ad excludendam vitiorum materiam machinamenta? Ubi tunc illa tam prudens, tam cauta, tam perspicax cura, et circa singula ostia, fenestras, angulos tam fida custodia ut sinistris etiam spiriti- bus negari videretur accessus? Elusit totam industriam tuam, pater, una puella, quia nisi Dominus custodierit civitatem, frustra vigilat qui custodit eam’. 140 Notes

14. Bernard of Clairvaux, Sermo in Dedicatione Ecclesiae I, 2, in PL 183, col. 519c. 15. Tertullian, Opera I, in E. Dekkers et al., eds, Corpus Christianorum, series Latina, I (Turnhout: Brepols, 1954), 1–8. On this point, see Gregorio Penco, ‘Monasterium – Carcer’, Studia Monastica 8 (1960), 133–43; Jean Leclercq, ‘Le cloître est- il un prison?’, Revue ascétique et de la mystique 47 (1971), 407–20; Joan M. Ferrante, ‘Images of the Cloister – Haven or Prison?’, Medievalia 12 (1989), 57–66. 16. See, inter alia, Jane Tibbetts Schulenburg, ‘Strict Active Enclosure and its Effects on the Female Monastic Experience (500–1100)’, in John A. Nichols and Lillian Thomas Shank, eds, Medieval Religious Women I: Distant Echoes (Kalamazoo: Cistercian Publications, 1984), pp. 51–86; Caroline Walker Bynum, ‘The Female Body and Religious Practice in the Later Middle Age’, in idem, Fragmentation and Redemption: Essays of Gender and the Human Body in Medieval Religion (New York: Zone Books, 1991), pp. 181–238; idem, Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women (Berkeley, CA: University of California Press, 1987); Jeffrey F. Hamburger, ‘Art, Enclosure and the Cura Monialium: Prolegomena in the Guise of a Postscript’, Gesta 31:2 (1992), 108–34; Penelope D. Johnson, ed., Equal in Monastic Profession: Religious Women in Medieval France (Chicago, IL: University of Chicago Press, 1993); Barbara Newman, From Virile Woman to WomanChrist: Studies in Medieval Religion and Literature (Philadelphia, PA: University of Pennsylvania Press, 1995); David Aers and Lynn Staley, The Powers of the Holy: Religion, Politics, and Gender in Late Medieval English Culture (University Park: Pennsylvania State University Press, 1996); Elizabeth Makowski, Canon Law and Cloistered Women: Periculoso and Its Commentators, 1298–1545 (Washington DC: Catholic University of America Press, 1997). 17. For instance, Statuta 1297, 3: ‘praecipit Capitulum Generalis quod quicumque monachus vel conversus Ordinis comprobatus vel convictus fuerit mulieres intro- ducere in abbatias, grangias vel etiam cellaris, in quibus feminae non consueverunt habitare vel ingredi, usque ad nutum Capituli Generalis carceri mancipatur’. 18. Alexandra Barratt, ‘Context: Reflections on Wombs and Tombs’ in Liz Herbert McAvoy and Mari Hughes-Edwards, eds, Anchorites, Wombs and Tombs: Intersections of Gender and Enclosure in the Middle Ages (Cardiff: University of Wales Press, 2005), pp. 27–38, at p. 36. The literature on enclosure is voluminous. For some recent work, see various essays in Sarah Kay and Miri Rubin, eds, Framing Medieval Bodies (Manchester: Manchester University Press, 1994); Roberta Gilchrist, Gender and Material Culture: the Archaeology of Religious Women (London and New York: Routledge, 1997); Horner, The Discourse of Enclosure; Heike Uffmann, ‘Inside and Outside the Convent Walls: The Norm and Practice of Enclosure in the Reformed Nunneries of Late Medieval Germany’, Medieval History Journal 4:1 (January–June 2001), 83–108; various essays in Virginia Chieffo Raguin and Sarah Stanbury, eds, Women’s Space: Patronage, Place and Gender in the Medieval Church (Albany: State University of New York Press, 2005). 19. De institutione inclusarum, in C.H. Talbot, ed., Aelredi Rievallensis Opera omnia (Turnhout: Brepols, 1971), 636–682; translated in Aelred of Rievaulx, Treatises & Pastoral Prayer, intro. David Knowles (Kalamazoo: Cistercian Publications, 1971), pp. 41–102; a parallel Latin/French edition is by Charles Dumont, ed., Notes 141

Aelred de Rievaulx, La Vie d’un Recluse. La Prière pastorale (Paris: Editions du Cerf, 1961). Unless otherwise indicated, I am using Knowles’s translations and Talbot’s Latin text. 20. The manuscripts do not contain these divisions but the critical editions and translations, with Aelred’s own conclusion to the text indicate that he understood the text as having a tripartite structure. See Knowles, trans. and ed., Rule of Life, p. 62, note 1. 21. Rule of Life, pp. 45–6. 22. Ibid., p. 51: ‘aliquis senex maturis moribus et bonae opinionis’. 23. Ibid., p. 45. 24. Ibid., p. 58. ‘Hic autem sumus in timore, in labore, in dolore, proiecti a facie ocu- lorum Dei, exclusi a gaudiss paradisi, ieiuni ab alimento coelesti’. 25. Ibid., p. 59: ‘[s]ed inclusa maxime quae temporis huius rationem tanto melius intelligit, quanto eam in propria vita sua expressius recognoscit’. 26. Ibid., p. 63: ‘quid hoc pretiosius thesauro, quo coelum emitur, angelus delectatur, cuius Christus ipse cupidus est, quo illicitur ad amandum et ad praestandum. Quid?’ 27. Ibid., p. 65: ‘Felix quae lupanar vertit in oratorium, quod cum virgine ingrediens angleus lucem infudit tenebris, et insectatorem pudicitiae morte multavit.’ 28. Ibid., p. 66: ‘Adiuvet conatum tumm in tali necessitate districtior abstinentia, quia ubi multa carnis afflictio, aut nulla aut parva potest esse delectatio.’ 29. Ibid., pp. 66–70. 30. Ibid., p. 75: ‘Haec pars tua, carissima, quae saeculo mortua atque sepulta, surda debes esse ad omnia quae saeculi sunt audiendum, et ad loquendum muta ...’ 31. Ibid., p. 97: ‘Ipse sit horreum tuum, ipse apotheca, ipse marsupiam, ipse divitiae tuae, ipse deliciae tuae; solus sit omnia in omnibus.’ 32. Ann Warren, Anchorites and their Patrons in Medieval England (Berkeley, CA: University of California Press, 1985), p. 8. 33. Ibid., p. 93. 34. E. Mikkers, ‘Un Speculum novitii inédit d’Etienne de Sallai’, Collectanea Cisterciensis Ordinis Reformatorum 8 (1946), 17–68, at p. 68. 35. For an overview of the manuscripts, seventeen versions and the historical scholarship of Ancrene Wisse, see Yoko Wada, ed., A Companion to Ancrene Wisse (Woodbridge, Suffolk; Rochester, NY: D.S. Brewer, 2003), esp. pp. 1–28. For an English translation see Anne Savage and Nicholas Watson, eds, Anchoritic Spirituality: Ancrene Wisse and Associated Works (New York: Paulist Press, 1991). 36. Wada, ed., Companion, p. 1, fn. 5 for a complete list of the 17 English, Latin and French manuscripts. For some mention of prison terminology in the group of female saints’ lives which form part of the corpus, see Karen Winstead, Virgin Martyrs: Legends of Sainthood in Late- Medieval England (Ithaca, NY: Cornell University Press, 1997), p. 37ff. 37. Savage and Watson, eds, Anchoritic Spirituality, p. 58 38. Wada, ed., Companion, p. 17; Eric Dobson, The Origins of Ancrene Wisse (Oxford: Clarendon Press, 1976), p. 239. 39. The current historiographical trend accepts that anchorites had much more active interaction with the world outside their cells. See McAvoy and Hughes- Edwards, eds, Anchorites, Wombs and Tombs, for a series of essays on this. 142 Notes

40. Savage and Watson, eds, Anchoritic Spirituality, p. 66 quoting Proverbs 4:23. 41. Ibid., p. 68. 42. For a fuller discussion, see Suzannah Biernhoff, Sight and Embodiment in the Middle Ages (Basingstoke and New York: Palgrave MacMillan, 2002), esp. pp. 114–20. 43. Savage and Watson, eds, Anchoritic Spirituality, p. 95. 44. Ibid. 45. From the Sarum Missal, cited in Ibid., p. 17. 46. See Linda Georgianna, The Solitary Self: Individuality in the Ancrene Wisse (Cambridge, MA: Harvard University Press, 1981) 47. Savage and Watson, eds, Anchoritic Spirituality, p. 101. 48. For a similar argument on the ‘inner- outer pattern of images’, see Janet Grayson, Structure and Imagery in Ancrene Wisse (Hanover, NH: University Press of New England, 1974); and Georgianna, The Solitary Self. 49. See Sharon Elkins, Holy Women of Twelfth-Century England (Chapel Hill, NC: University of North Carolina Press, 1988); Ruth Mazo Karras, ‘Friendship and Love in the lives of two twelfth-century English saints’, Journal of Medieval History 14 (1988), 305–21; Rachel M. Koopman, ‘The Conclusion of Christina of Markyate’s Vita’, Journal of Ecclesiastical History 51 (2000), 663–98; Christopher Holdsworth, ‘Christina of Markyate’ in Baker, ed., Medieval Women, pp. 185–204; Nancy Partner, ‘The Hidden self: psychonanalysis and the textual unconscious’, in Nancy Partner, ed., Writing Medieval History (London: Hodder Arnold, 2005), pp. 42–64, esp. pp. 52–8. 50. C.H. Talbot, tr. and ed., The Life of Christina of Markyate (Oxford: Clarendon Press, 1959), p. 102: ‘Carcer erat iuxta oratorium senis. et domo illa con[tiguus qui] cum illo fecit angulum coniun[ctione] sua. Is antepositam habens una[m tab] ulam pote rat ita celeri. Ut de for[is] aspicienti nullam interius haberi [per]suad- eret. ubi tamen amplitudo plus palmo semis inesset. In hoc ergo carcere Rogerus ovantem sociam posuit. et ligni robur pro hostio conveniens admovit. Et hoc eciam tanti ponderis erat. quod ab inclusa nullatenus admoveri sive removeri poterat. Hic igitur ancilla Christi coartata supra duram petram sedit usque ad obitum Rogeri. Id est iiii annis. et eo amplius. Latens illos quoque qui cum Rogero simul habitabant. O quantus sustinuit illic incommoditates frigoris et estus. famis et sitis. cotidiani ieiunii. Loci angustia non admittebat necessarium tegumentum algenti. Integerrima clausula nullum indulgebat refrigerium estuanti. Longa ine- dia contracta sunt et aruerunt sibi intestina.’ 51. Talbot, The Life of Christina of Markyate, p. 192: ‘Familiaris et amici supra- dixium, Christina die ac nocte memor erat, et circa eum quod illi expidiret probe satagebat ieiunando, vigilando, deum exorando, angelos et alios sanctos in celo et in terra supplicando misericordiam Dei super illum precibus et obsequiis ...’ 52. For instance, Jocelyn Wogan-Browne, ‘Chaste Bodies: Frames and Experiences’ in Sarah Kay and Miri Rubin, eds, Framing Medieval Bodies, pp. 24–42. 53. Rule of Life, p. 63: ‘Quid hoc pretiosius thesauro, quo coelum emitur ...’ 54. See Bynum, Fragmentation and Redemption. 55. See Kristen McQuinn, ‘ ”Crepe into that blessed syde”: Enclosure imagery in Aelred of Rievaulx’s De institutione inclusarum’, in McAvoy and Highes- Edwards, eds, Anchorites, Wombs and Tombs, pp. 95–102. Notes 143

56. C.R. Cheney, Episcopal Visitation of Monasteries in the Thirteenth Century (Manchester: Manchester University Press, 1931). 57. Statuta, 1206, 4, t. 1: ‘Qui voluerint carceres facere, faciant, ad fugitivos suos et maleficios, qui talia meruerint.’ 58. Statuta 1229, 6, t. 2: ‘Statuitur ut in singulis abbatis Ordinis, in quibus fieri poterit fortes et firmi carceres construantur, ubi ad abbatis arbitrium retrudantur et detineantur, secundum quod exgerint crimina, criminosi ...’ 59. See Pugh, Imprisonment in Medieval England, p. 377. 60. Statuta 1226, 25, t. 2: ‘De monachi Joiaci de quo dicitur quod abbatem proprium per novaculam voluit occidere, committitur patri abbatis qui rem diligenter inqui- rat, et si tanti flagitii reum invenerit, in carcerem perpetuum retrudantur.’ 61. Statuta 1241, 19, t. 2: ‘Conversus ille pessimus quo abbatem Everbacensem tam enormiter mutilavit, si ullo modo capi potuerit, perpetuo carceri mancipetur.’ 62. Statuta 1261, 32, t. 2: ‘... et ad cuiuscumque manum abbatis dictus homicida devenerit, prisum auctoritate Capituli generalis faciat carceri mancipari’. 63. Statuta 1275, 24, t. 3: ‘Cum ad aures Capitulum generalis factum quoddam horribile pervenerit, scilicet quod quidam conversi de Suetia nasum cuiusdam monachi praeciderint, abbati dicti loci praecipit Capitulum generalis ut dictos conversos incarcerent nec exeant de dicto carcere absque mandate Capitulum generalis.’ 64. Statuta 1290, 14, t. 3: ‘Item negotium monachorum et conversorum de Everbach committitur domino Clarevallis in plenaria potestate ut per se vel per alios capi- endo vel incarcerando vel aliis faciendo prosequatur prout viderit expedire.’ 65. F. D. Logan, Runaway Religious in Medieval England c. 1240–1540 (Cambridge and New York: Cambridge University Press, 1996), p. 207. 66. Statuta 1256, 7, t. 2. 67. Statuta 1258, 4, t. 2: ‘Item sicut dolentes accepimus, frater Andreas quondam abbas de Berola, post sui cordis ambulans pravitatem, confracto paternae et generalis Capituli obedientiae levi iugo, convertens quoque ovinam humilitatem in rabidem beluinam, non solum contumax, inobediens et rebellis ... existit ... Ne igitur tantae absurditatis perniceies per inpunitatem unius pluribus damnabiliter transeat in exemplum ...’ 68. Statuta 1266, 6, t. 3; 1266, 7, t. 3 for instances of the ‘indicibilia vitia’. 69. Statuta 1397, 23, t. 3: ‘Ut cum Stephano Clarin, monacho monasterio de Eschalleiis cum una muliere in ipsius monasterii dormitorio deprehenso, et de furto convicto, de et super quibus per dimidiam annum poenam carceris humiliter sustinuuit ...’ 70. Statuta 1221, 11, t. 1: ‘Sacerdotes fugitivi ... omni sexta feria per annum sint in pane et aqua, et ... in ipsa die in capitulo accipiant disciplinam ...’ 71. Which they would do if they had left the monastery with more than two habits and cowls. Statuta 1195, 7, t. 1 and repeated with slight emendments in Statuta 1266, 4, t. 3, when the problem had evidently grown: ‘Cum per apostasiam monachorum et conversorum Ordo laedatur enormiter, et maxime et pluralitate vestium quas secum deferunt ad saeculum, multa fiant incommoda, statuit et ordinat Capitulum Generale ut monachi et conversi quos apostatare con- tigerit, si plus quam duas tunicas et cucullam monachus, conversus vero cappam ad saeculum deportare praesumpserint, pro furto residuum habeatur.’ 72. Statuta 1221, 10, t. 2: ‘Monachus vel conversus qui cum furto recesserit, seu in proprietate aut in furto deprehensis fuerit, ultimus omnium quos invenerit semper erit, et omni sexta feria per annum sit in pane et aqua, et quadraginta diebus 144 Notes

grossiori pane vescatur. Conversus autem in terra comedat per eosdem diebus, et ... omnibus capitulis per annum quibus intererit, vereberetur ...’ 73. Statuta 1271, 3, t. 3: ‘... Cum per apostasiam monachorum etc., hoc additur quod si recipiendi fuerint fugitivi recipiantur ad victum, et habitum quem abbas suas decreverit, et per annum comedant ad terram in refectorio et si fuerit conversus, radatur ei barba in rasuris consuetis; si vero monachus fuerit in anno tantum- modo barbam radat.’ 74. Statuta 1266, t. 3; Statuta 1268, 2, t. 3; Statuta 1269, 19, t. 3 for the preceding examples. 75. Statuta 1282, 3, t. 3: ‘... Capitulum ordinat et diffinat quod quotiescumque monachus vel conversus iactando seu commonando dicere praesumpserit in audi- entia ceterorum se velle ab ordine exire, aut habitum deponere regularam cum tale saepe colloquium corrumpat et inficiant bonos mores, per custodem Ordinis in catenis, vinculis aut carceris retrudatur ...’ Other monastic orders also used incarceration to deal with returned apostates. F.D. Logan has shown that Carmelite houses from 1281 were required to incarcerate apostates for 40 days after other ‘reconciliation’ rituals had been completed. See Logan, Runaway Religious, p. 152. 76. Statuta 1291, 42, t. 3: ‘Item super excessibus gravibus fratris Petri di Artespac fugitivi, abbati de Ebraco patri abbati dicit monasterii praecepit Capitulum generale ut dictum fugitivum capi faciat et si possit fieri carceri mancipetur ...’ 77. Megan Cassidy- Welch, ‘Incarceration and Liberation: Prisons in the Cistercian Monastery’, Viator 32 (2001), 23–42. 78. T. Bonnin, ed., Regestrum visitationum Archiepiscopi Rothomagensis (Rouen: A. Le Brument, 1852). The register has also been translated in English in J. F. O’Sullivan, ed. and S. M. Brown, trans., The register of Eudes of Rouen (New York: Columbia University Press, 1964). The most complete and recent study of Eudes Rigaud and his career is by Adam Davis, The Holy Bureaucrat: Eudes Rigaud and Religious Reform in Thirteenth- Century Normandy (Ithaca and New York: Cornell University Press, 2006). See also Joseph Strayer, The Administration of Normandy under Saint Louis (Cambridge, MA: Harvard University Press, 1932); Jennifer D. Thibodeaux, ‘Odo Rigaldus, the Norman Elite, and the Conflict over Masculine Prerogatives in the Diocese of Rouen’, Essays in Medieval Studies 23 (2006), 41–55. For prisons in the same region in a slightly later period, see Jean-Claude Capelle, ‘Quelques aspects des prisons civiles en Normandie aux XIVe et Xve siècles’, Archéologie Médiévale 5 (1975), 161–206. 79. Regestrum visitationum Archiepiscopi Rothomagensis, p. 45 for St Martin-la- Garenne (‘claustrum non servatur’); p. 60 for Cormeilles (‘iniunximus abbati quod claustrum melius faceret custodiri’). 80. Ibid., p. 90 for Cherbourg (‘ordinamus quod ad officium claustri apponatur custos diligens, qui seculares arceat quantum poterit bono modo’); p. 352 for St Georges (‘precepimus quod cellarius custodiret claves portarum de nocte’). 81. Ibid., p. 350: ‘habebant carcerem iuxta claustrum, ubi recludebantur malefac- tores et latrones; precepimus quod tenerent placita sua alibi, longe ab ecclesia, et construi facerent carcerem suum extra locum sanctum et extra cimiterium’. 82. Ibid., p. 548: ‘Item quod Gaufrido Boite, canonico incarcerato, breviarium quoddam vel aliquem librum studeret, ubi posset horas dicere et orare, et faceret eum confiteri qualibet ebdomada et communicare’; p. 585: ‘Ibi erant XII canonici Notes 145

commorantes, quorum unus, videlicet, Gaufridus disctus Boite, incarceratus erat ibi.’ 83. Ibid., p. 578: ‘Quidam canonicus erat ibi incarceratus, qui aliquando vocifera- bat et clamabat adeo infrunite, quod turbabat conventum et molestabat, et tunc precepimus abbati quod elongaret prefatum fatuum a conventu, et carcerem alibi construi faceret.’ 84. Ibid., p. 103: ‘Caleboyche et alter, qui sunt incarcerati, dissolute cantant: precip- imus ut corripiantur per surreptionem ciborum, et disciplinam.’ 85. Ibid., pp. 105–6: ‘Herbertus, vicarius Guillelmi de Milliaco, ut dicitur, depre- hensus fuit cum quadam coniugata, et maletractatus et incarceratus, et emenda- cionem fecit maiori super hoc; promisit quod vicariam suum habebit pro resignata, si amplius infametur super premissis, dum tamen posset probari.’ 86. Ibid., p. 307: ‘Item, quidam monachus fatuus erat ibi, dominus Symon nun- cupatus, qui ridiculum erat mulits, et scandalum cunctis religiosis existebat; monuimus etiam socios prioris quod cum ad claustrum vel infirmariam revocari procurarent.’ 87. Ibid., p. 353: ‘Ibi erant XXVI monachi. Unus fatuus erat ibi; precepimus ipsum bene custodiri et teneri, ne evaderet.’ 88. Ibid., p. 364: ‘Propter quod, iniunximus priori quod ipse dictum Richardum revo- caret ad claustrum ... et quod non exiret claustrum, ipse dicta penitentia existente, nec etiam ipsa peracta.’ 89. Ibid., p. 516: ‘Frater Guillelmus de Modiis debebat solus esse in camera quadam, omnino exclusus et separatus a consortio conventus et monachorum, pro eo quod inconsulte et male prposuerat in capitulo coram eis verba quedam per que scandal- izatus fuerat conventus et turbatus, de ordinatione huiuscemodi aliquid noluimus immutare.’ 90. The Register of John Le Romeyn Lord Archbishop of York, Publications of the Surtees Society 123, 2 vols (London: The Surtees Society, 1834) 1.437: ‘... quod quidam Godefredus Darel, qui a religione et ordine Cisterciensi, quem in monasterio de Ryevalle professus fuerat, apostatavit, ut dicitur, in seculari habitu probosius iam vagatur, maleficiis et incantacionibus nefariis inserviens, per que et quas plebem Dominicam decipit fidemque ecclesie reicit in proprie salutis dispen- dium et orthodoxorum scandalum ... manifestum’. 91. Register of John Le Romeyn 1.437: ‘Proth dolor ... Cum nostro itaque incumbat officio errantes oviculos ad rectitudinis semitam meditacione sollicita revocare, devocioni tue committimus et mandamus quatinus vias prefati apostate scrutari studeas diligenter, ipsumque caute repertum nobis presentare procures, ut viso vultu morbosi pecoris, premissa investigemus plenius, et quatenus saluti predicti vagi expedire viderimus, ordinemus consulcius de eodem.’ 92. We might also note that dependent priories in medieval England could some- times be used as quasi-prisons for criminous or difficult monks. See Martin Heale, The Dependent Priories of Medieval English Monasteries (Woodbridge: Boydell Press, 2004), p. 120ff. 93. C.T. Martin, ed., Registrum epistolarum fratris Johannis Peckham, archiepiscope Cantuariensis, 3 vols (London, Rolls Series, 1882–85), vol. 3, pp. 803: 1284. Llanthony priory seems to have been over-zealous in its use of incarceration. Peckham carefully stated that the only reason to incarcerate a member of the community should be for grave crimes (‘nullus scilicet incarceretur nisi pro crimine enormi’) and that prisoners should be released as soon as they 146 Notes

showed signs of sufficent penitence (‘illos vero quos prior facit pro suis sceleribus in forma predicta carceri mancipari, possit post sufficientis signa poenitentiae de fratrum consilio a carcere liberare’), p. 803. 94. H.E. Butler, trans. and ed., The Chronicle of Jocelin of Brakelond: Concerning the Acts of Samson, Abbot of the Monastery of St. Edmund (London: Nelson, 1949), pp. 118–19. 95. Regestrum visitationum Archiepiscopi Rothomagensis, p. 142. 96. Ibid., p. 127. 97. Ibid., p. 160: ‘hereticum quem in carcere nostro diu detinueramus ...’ 98. Thomas Frederick Crane, ed., The Exempla or Illustrative Stories from Sermones Vulgares of Jacques de Vitry (London: D. Nutt, 1890), pp. 237–38.

2 Prison Miracles and the Cult of Saints

1. For accessible résumés of the cult of St Leonard, see, inter alia, Amy G. Remensnyder, Remembering Kings Past: Monastic Foundation Legends in Medieval Southern France (Ithaca and New York: Cornell University Press, 1995), pp. 119–21 for the Limousin context; Michael Goodich, Violence and Miracle in the Fourteenth Century: Private Grief and Public Salvation (Chicago and London: University of Chicago Press, 1995), passim; a number of older studies of the saint remain useful. See A. Poncelet, ‘Boémond et S. Léonard’, Analecta Bollandiana 31 (1912), 24–44; Louis Guibert, Histoire de Saint- Léonard- de-Noblat: la commune de Saint- Léonard- de-Noblat au XIIIe siècle (orig. 1890, repr. Paris: Res Universis, 1992); Etienne Oroux, Histoire de la vie et du culte de saint Léonard de Limousin (Paris: J. Barbou, 1760). See below for the German context. 2. Theodore Graesse, ed., Jacobi a Voragine Legenda aurea. Vulgo historia lombardica dicta (orig. 1890, repr. Osnabruch, 1969), pp. 889–902 for St Barbara; pp. 170–4 for St Agatha; pp. 259–64 for St George. 3. For an account of the dissemination of this iconography, see Carolyn Kinder Carr, ‘Aspects of the iconography of Saint Peter in medieval art of Western Europe to the early thirteenth century’, unpublished PhD dissertation, Case Western Reserve University, 1978; Heinrich Brinkmann, Die Darstellung des Apostels Petrus. Ikonographische Studien zur deutschen Malerei und Graphik vom ausgehenden Mittelalter bis zur Renaissance (Dusseldorf: G.H. Nolte, 1936); C. Ceccelli, San Pietro (Rome: Giunta Centrale per gli Studi Storici, 1937). 4. See Richard Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (Oxford: Clarendon Press, 1993), pp. 4–5: ‘hic solidate fides, his est tibi Roma, catenis perpetuata salus; harum circumdata nexu libera semper eris: quid enim non vincula praestent quae tetigit qui cuncta potest absolvere? Cuius haec invicta manu vel religiosa triumpho moenia non ullo penitus quatientur ab hoste. Claudit iter bellis, qui portam pandit in astrus’. 5. Charles de Clerq, The Latin Sermons of Odo of Canterbury (Brussels: AWLSK, 1983), pp. 191–2. 6. Joseph Sanchis Sivera and Gret Schib, eds, St. Vincent Ferrer, Sermons, 6 vols (Barcelona: Editorial Barcino, 1932–88). See also Matthieu Maxime Gorce, Saint Vincent Ferrer (1350–1419) (Paris: Plon, 1924) and for a recent treatment, Notes 147

Laura Smoller, ‘Miracle, Memory, and Meaning in the Canonization of Vincent Ferrer, 1453–1454’, Speculum 73:2 (1998), 429–54. 7. For St Vincent Ferrer’s emphasis on ideas of community, see, inter alia, David Nirenberg, ‘Enmity and assimilation: Jews, Christians and Converts in Medieval Spain’, Common Knowledge 9:1 (2003), 137–55. 8. Graesse, ed., Legenda aurea, De sancto Marco evangelista, p. 270: ‘Vir quidam in civitate Mantuae falso ab immundis accusatus in carcerem est reclusus, qui cum XL dies peregisset ibidem et nimio afficeretur taedio, tandem triduum jejunio se macerans beati Marci patrocinium invocavit, qui sibi apparens jubet, ut de carcere securus abscedat. Ille vero, dormitans prae taedio, neglexit patere jussionibus sancti existimans illusionibus se deludi. Deinde secundo et etiam tertio sibi apparuit et eadem similiter imperavit. Qui ad se rediens et ostium apertum conspiciens de carcere securus exiit et instar stuppae compedes mox confregit. Ibat igitur die media per medium custodum caeterorumque omnium, ita ut ipse cunctos videns a nemine videretur.’ For the translation see William Granger Ryan, Jacobus de Voragine, The Golden Legend: Readings on the Saints, 2 vols (Princeton, NJ: Princeton University Press, 1993), vol. 1, p. 247. 9. Cited in Augustine Thompson, Cities of God: The Religion of the Italian Communes, 1125–1325 (University Park, PA: Pennsylvania State University Press, 2005), p. 202. 10. See John Kitchen, Saints’ Lives and the Rhetoric of Gender: Male and Female in Merovingian Hagiography (Oxford and New York: Oxford University Press, 1998), p. 40. Also Frantisek Graus, ‘Die Gewalt bei den Anfängen des Feudalismus und die “Gefangenenbefreiungen” der Merowingischen Hagiographie’, Jahrbuch für Wirtschaftsgeschichte, part 1 (1960), 61–156; Annette Wiesheu, ‘Bischof und Gefängnis. Zur Interpretation der Kerkerbefreiungswunder in der merowingischen Hagiographie’, Historisches Zeitschrift 121 (2001), 1–23. 11. Marcus Graham Bull, ed. and trans., The Miracles of Our Lady of Rocamadour (Rochester/New York: The Boydell Press, 1999), pp. 196–7. 12. P. Bourgain-Hemeryck, R. Landes, G. Pon, eds, Ademarus Cabannensis. Chronicon (Corpus Christianorum Continuatio Mediaevalis 129 (Turnhout: Brepols, 1999). 13. Steven D. Sargent, ‘Religious Responses to Social Violence in Eleventh- Century Aquitaine’, Historical Reflections/Réflexions Historiques 12:2 (1985), 219–40. 14. A. Poncelet, Acta sanctorum vol. III November (Brussels: Bollandianists, 1910), pp. 149–55 at p. 154: ‘Multi vero de longinquis regionibus ex ergastulis aut ex vinculis liberati per ipsum requirebant in quo loco beatus Leonardus haberet hos- pitium; quin etiam compedes catenarumque pondera apportabant secum et ad vestigia pedum eius cadentes humiliter praesentebant ...’ 15. For a clear account of these, see Sargent, ‘Religious Responses to Social Violence’, esp. pp. 235–8. 16. For the establishment of the principality and the situation in Antioch after 1099, see R.B.C. Huygens, ed., William of Tyre Chronicon (Corpus Christianorum Continuatio Mediaevalis 63, 63A, Turnhout: Brepols, 1986); trans. E.A. Babcock and A.C. Krey, A History of Deeds Done Beyond the Sea, 2 vols (New York: Columbia University Press, 1948). 148 Notes

17. See Poncelet, ‘Bohemond et S. Leonard’; George Beech, ‘A Norman-Italian Adventurer in the East: Richard of Salerno, 1097–1112’, in Marjorie Chibnall, ed., Anglo- Norman Studies XV: Proceedings of the Battle Conference 1992 (Woodbridge: The Boydell Press, 1993), pp. 25–40 for the circumstances of Bohemond’s capture. 18. Marjorie Chibnall, ed., The Ecclesiastical History of Orderic Vitalis, 6 vols (Oxford: Clarendon Press, 1969–75) at vol. 6, p. 68ff.; Bernard S. Bachrach and David S. Bachrach, trans. and eds, The Gesta Tancredi of Ralph of Caen: A History of the Normans on the First Crusade (Aldershot: Ashgate, 2005), p. 169; Carol Sweetenham and Linda Patterson, eds, The Canso d’Antiocha: An Occitan Epic Chronicle of the First Crusade (Aldershot: Ashgate, 2003), pp. 8–9. 19. Franz Machilek, ‘Die Wittelsbacher, Kloster Fürstenfeld und die Wallfahrt St Leonhard zu Inchenhofen’ in T. Grad, ed., Die Wittelsbacher in Aichacher Land. Gedenkschrift der Stadt Aiach und des Landeskreises Aichach-Friedberg zur 800-Jahr- Feier des Hauses Wittelsbach (Aichach: Mayer, 1980), pp. 197–208. 20. Edgar Krausen, ‘Zisterziensertum und Wallfahrtskulte im bayerischen Raum’, Analecta Sacri Ordinis Cisterciensis, 12 (1956), 115–29; Machilek, ‘Die Wittelsbacher, Kloster Fürstenfeld und die Wallfahrt St Leonhard’; Birgitta Klemenz, ‘Die Zisterzienserniederlassumg (Superiorat) St. Leonhard’, in Wilhelm Liebhart, ed., Inchenhofen: Wallfahrt, Zisterzienser und Markt (Sigmaringen: Thorbecke, 1992), pp. 107–25; Klaus Wollenberg, ‘Die Zisterzienser in Altbayern, Franken und Schwaben – ein Überblick’, in Klaus Wollenberg et al., eds, In Tal und Einsamkeit. 725 Jahre Kloster Fürstenfeld. Die Zisterzienser im alten Bayern. Band III: Kolloquium “Die Zisterzienser in Bayern, Franken und den benachbarten Regionen Südostmitteleuropas. Ihre Verbandsbildung sowie soziale und politische Integration” 29.8.–2.9.1988 (Fürstenfeldbruck: E. Wewel, 1990), pp. 15–28. 21. Munich BSB Clm 7685; Munich BSB Clm 27332. Steven D. Sargent, ‘Religion and Society in Late Medieval Bavaria: The Cult of Saint Leonard, 1258– 1500’, PhD Thesis, University of Pennsylvania, 1982, pp. 201ff. 22. See Elisabeth Dafelmair, ‘Die Mirakelbücher’ in Liebhart, ed., Inchenhofen. Wallfahrt, Zisterzienser und Markt, pp. 65–82. 23. Munich BSB Clm 7685, fol. 86r. 24. Ibid., fol. 111v. 25. Ibid., fol. 77r. 26. Ibid., fol. 48v; fol. 86r. 27. Ibid., fol. 112r. 28. Ibid., fol. 20r. 29. Ibid., fol. 30v. 30. Ibid., fol. 114r- v. 31. Ibid., fol. 48r. 32. Ibid., fol. 105v. 33. Ibid., fol. 93r. 34. Ibid., fols 33v–35r for one example. See Sargent, ‘Religion and Society’, p. 276 for more discussion. 35. Ibid., fol. 4v. Notes 149

36. Ibid., fol. 32r. 37. Ibid., fols. 81r; 56v. 38. Ibid., fol. 25r. 39. Ibid., fol. 85r. 40. Ibid., fol. 109r. 41. Munich BSB Clm 27332, fol. 123r. 42. Munich BSB Clm 7685, fol. 14r. For more on Mary as redeemer of captives, see Amy Remensnyder, ‘Christian Captives, Muslim Maidens, and Mary’, Speculum 82 (2007), 642–77. 43. Munich BSB Clm 7685, fol. 13v. 44. Munich BSB Clm 27332, fol. 135v; 142r. 45. Munich BSB Clm 7685, fol. 90v. 46. Munich BSB Clm 27332, fol. 155v–156r. 47. Munich BSB Clm 7685, fol. 30r. 48. Ibid., fol. 36r; 54v. 49. Werner Williams- Krapp, ‘Die deutschen Übersetzungen der “Legenda aurea” des Jacobus de Voragine’, Beiträge zur Geschichte der deutschen Sprache und Literatur 101:2 (1979), 252–76; Konrad Kunze, ‘Ein neues Instrument zur historischen Wortforschung. Das Variantenregister der elsässischen Legenda Aurea’, in A. Greule and U. Ruberg, eds, Sprache, Literatur, Kultur: Studien zu ihrer Geschichte im deutschen Süden und Westen. Wolfgang Kleiber zu seinem 60. Geburtstag gewidmet (Stuttgart: Steiner, 1989), pp. 57–69; Konrad Kunze, ‘Überlieferung und Bestand der elsässischen Legenda Aurea. Ein Beitrag zur deutschsprachigen Hagiographie des 14. und 15. Jahrhunderts’, Zeitschrift für deutsches Altertum und deutsche Literatur: mit Anzeiger für deutsches Altertum und deutsche Literatur 99:4 (1970), 265–309. 50. Master of the Magdalen (Italian, c. 1265–95), Virgin and Child Enthroned with Saints Leonard and Peter, c. 1270, tempera and gold on panel. Now in the Yale University Art Gallery (accession number 1871.3). 51. Bildindex der Kunst und Architektur (Bildarchiv Photo Marburg), obj. no. 00071808 (the image may be viewed online at www.bildindex.de). 52. For the preceding stories, see Munich BSB Clm 7685, fol. 73v; fol. 77r; fol. 80r; 98v. 53. For votives more generally see Rudolf Kriss, Eisenopfer: Das Eisenopfer in Brauchtum und Geschichte (Munich: Hüber Verlag, 1957) and Richard Andree, Votive und Weihegaben des katholischen Volks in Süddeutschland (Brunswick: Vieweg, 1904). For more recent work on this subject see Joseph Moos, ‘Iron Votive Offerings: Hope forged from Iron’, Hephaistos. Internationale Zeitschrift für Metallgestalter, 9(10) (1996), 38–9. For some later examples of votive pictures of St Leonard, see Lenz Kriss-Rettenbeck, Das Votivbild (Munich: Verlag Hermann Rinn, 1958), especially pp. 58, 95, 108. 54. Bildindex der Kunst und Architektur (Bildarchiv Photo Marburg), obj. no. 00180103, T (the image may be viewed online at www.bildindex.de). 55. Sargent, ‘Religion and Society’; A. Vauchez, Sainthood in the Late Middle Ages, trans. Jean Birrell (Cambridge and New York: Cambridge University Press, 1997), p. 455. 56. Sargent, ‘Religion and Society’, p. 68ff for the preceding. 150 Notes

57. André Vauchez, La sainteté en Occident aux derniers siècles du Moyen Age: d’après les procès de canonisation et les documents hagiographiques (Rome: École française de Rome, 1981). 58. Lionel Rothkrug, ‘Popular Religion and Holy Shrines. Their Influence on the Origins of the German Reformation and Their Role in German Cultural Development’, in James Obelkevich, ed., Religion and the People, 800–1700 (Chapel Hill, NC: University of North Carolina Press, 1979), pp. 20–86. Also see Robert W. Scribner, ‘Ritual and Popular Religion in Catholic Germany at the Time of the Reformation’, Journal of Ecclesiastical History, 35 (1984), 47–77; P. M. Soergel, Wondrous in his Saints: Counter Reformation Propaganda in Bavaria (Berkeley and Los Angeles, CA: University of California Press, 1993), esp. pp. 15–44. 59. Caroline Walker Bynum, Wonderful Blood: Theology and Practice in Late Medieval Northern Germany and Beyond (Philadelphia, PA: University of Pennsylvania Press, 2007). 60. For an expanded discussion of pilgrimage to Inchenhofen as an act of embodiment, see Megan Cassidy- Welch, ‘Pilgrimage and Embodiment: Captives and the Cult of Saints in Late-Medieval Bavaria’, Parergon 20: 2 (2003), 47–70. 61. Soergel, Wondrous in his Saints, p. 28. 62. Munich BSB Clm 7685, fol. 1r: ‘Varias de miraculis Sancti Leonardi narrationes coram me prolatas nequaquam fodere in terram silentio, sed ea cunctis Christi fidelibus in laudem dei ac S. L. devota mente recitare decrevi.’ 63. W. Fountain, ed., De Trinitate Libri XV (Corpus Christianorum series latina 50, Turnhout: Brepols, 1968), 3, 4–10. For a deft outline of the theology of the miracle, see Michael Goodich, Miracles and Wonders: The Development of the Concept of Miracle, 1150–1350 (Aldershot: Ashgate, 2007). 64. Joseph Strange, ed., Caesarius of Heisterbach, Dialogus Miraculorum, 2 vols (Cologne: J.M. Herberle, 1851), distinctio 10, c.1, 2: 217. 65. Munich BSB Clm 7685, fol. 60r–v; and fol. 21r–v. The counterfeiter swam away but was captured again and imprisoned. This time, he was released as an act of mercy by Duke Stephanus of Bavaria. 66. Sargent, ‘Religion and Society’, p. 279. 67. For the growth of confession from the Omnis utriusque sexus decree of the Fourth Lateran Council (1215), see Thomas Tentler, Sin and Confession on the Eve of the Reformation (Princeton, NJ: Princeton University Press, 1977); Peter Biller and A. J. Minnis, eds, Handling Sin. Confession in the Middle Ages (Rochester, New York: York Medieval Press in association with the Boydell Press, 1998). 68. Munich BSB Clm 7685, fol. 86r. 69. Ibid., fol. 31r; Munich BSB Clm 27332, fol. 127r. 70. Munich BSB Clm 7685, fol. 51r; fol. 51v. 71. Ibid., fol. 101v; fol. 111r; fol. 80r. 72. Ibid., fol. 80r. 73. Ibid., fol. 88v. 74. Ibid., fol. 101r. 75. Ibid., fol. 20v. 76. Tobias 11. Notes 151

3 Imprisonment, Memory and Space in the Early Inquisitions

1. James Given, Inquisition and Medieval Society: Power, Discipline and Resistance in Languedoc (Ithaca and New York: Cornell University Press, 1997). 2. Pierra Nora, ‘Between Memory and History: Les Lieux de mémoire’, Representations (special issue) 26 (1989), 7–25. 3. For the establishment of the inquisition at the Council of Toulouse, see Céléstin Douais, ‘Les Sources de l’histoire de l’inquisition dans le Midi de la France aux XIIIe et XIVe siècles’, Revue des Questions Historiques 30 (1888), 383–459. 4. For a recent study of the nature of the written record and its use by the inquisitors of Languedoc, see Given, Inquisition and Medieval Society. For an account of the inquisitorial archives at Toulouse and Carcassonne, see Yves Dossat, Les Crises de l’inquisition toulousaine au XIIIe siècle (1233–1273) (Bordeaux: Bière, 1959). 5. For a résumé of this council, see Douais, ‘Les Sources de l’Histoire de l’Inquisition’. For the decree, see G.D. Mansi, Sacrorum Conciliorum nova, et amplissima collectio, 39 vols (Paris: H. Welter, 1903–1910), vol. 23, col. 196. 6. It is clear that in 1237 the prison was still to be constructed in Toulouse. See Paris, Bibliothèque Nationale, Departement des manuscripts, fonds Doat [hereafter Doat] MS 21, fol. 152r–v. 7. Mansi, 23, col. 196, cap. xi. 8. Charles Molinier, L’Inquisition dans le Midi de la France au XIIIe et au XIVe siè- cles: étude sur les sources de son histoire (Toulouse: Privat, 1880), p. 435; Doat 31, fols 27–28r. 9. For examples of prison insecurity in the late 1230s see Walter L. Wakefield, ‘Friar Ferrier, Inquisition at Caunes and Escapes from Prison at Carcassonne’, Catholic Historical Review 58:2 (1972), 220–37. For a résumé of the early history of the inquisitorial prison, see Andrew Roach, ‘Penance and the Making of the Inquisition in Languedoc’, Journal of Ecclesiastical History 52 (2001), 409–33. 10. Mansi, vol. 23, col. 719–20, cap. XX; cap. XXII. 11. Ibid., col. 357–8, cap. IV- IX. 12. Cited in Roach, ‘Penance and the Making of the Inquisition’, note 62. 13. Given, Inquisition and Power, p. 23. 14. Roach, ‘Penance and the Making of the Inquisition’. 15. Beverly Mayne Kienzle, Cistercians, Heresy, and Crusade in Occitania, 1145– 1229 (Rochester, New York: York Medieval Press and Boydell and Brewer, 2001); Karen Sullivan, Truth and the Heretic: Crises of Knowledge in Medieval French Literature (Chicago, IL: University of Chicago Press, 2005). 16. Hildegard’s 1163 Mainz treatise is to be found in L. van Acker, ed., Hildegardis Bingensis Epistolarium II, CCCM 91a (Turnhout: Brepols, 1993), 348–51. For commentary, see Beverly Kienzle, ‘Defending the Lord’s Vineyard: Hildegard of Bingen’s Preaching against the Cathars’ in C. Muessig, ed., Medieval Monastic Preaching, (Leiden: Brill, 1998), pp. 163–91 at p. 170. 17. Walter Wakefield and Austin P. Evans, Heresies of the High Middle Ages: Selected Sources Translated and Annotated (New York: Columbia University Press, 1969), p. 139. 152 Notes

18. Albert Lecoy de la Marche, ed., Anecdote historiques, légendes, et apologues tirées du recueil inédit d’Etienne de Bourbon, dominicain du XIIIe siècle (Paris: Librairie Renouard, 1887), p. 291. 19. For the general Cistercian context, see Kienzle, Cistercians, Heresy, and Crusade. 20. See Kienzle, Cistercians, Heresy and Crusade, p. 123. 21. Célestin Douais, ed., Bernard Gui, Practica inquisitionis hereticae pravitatis (Paris: Picard, 1886), p. 254. 22. Alan of Lille, De Fide Catholica, PL 210, cols. 305–430. 23. Wakefield and Evans, Heresies of the High Middle Ages, p. 365. 24. P. Guébin et E.D. Lyon, eds, Petri Vallium Sarnaii (Pierre des Vaux- de- Cernay), Historia Albigensis, 3 vols (Paris: H. Champion, 1926, 1930, 1939); an English translation is W.A. Sibly and M.D. Sibly, trans., Peter of les Vaux- de- Cernay, The History of the Albigensian Crusade (Woodbridge: The Boydell Press, 1998), p. 105. 25. Anne Brenon, ‘Les Cisterciens contre l’héresie, XIIe–XIIIe siècle. De vignes domestiques au vignes du seigneur: des croisés dans l’âme’ in Ferran Garcia Oliver, ed., El Císter, ideals i realitat d’un orde monàstic: actes del Simposi Internacional sobre el Císter. Valldigna (1298–1998) (Universitat de Valencia: CEIC, 2001), pp. 47–72; Yves Dossat, ‘La Croisade vue par les chroniqueurs: Pierre des Vaux- de- Cernay, cistercien et correspondant de guerre’, in Paix de Dieu et guerre sainte en Languedoc au XIIIe siècle, Cahiers de Fanjeaux 4 (Toulouse: Privat, 1969), pp. 247–61; Christopher Kurpiewski, ‘Writing beneath the shadow of heresy: the Historia Albigensis of Brother Pierre des Vaux-de- Cernay’, Journal of Medieval History 31 (2005), 1–27. 26. Peter of les Vaux- de- Cernay, The History of the Albigensian Crusade, p. 63. 27. Ibid., p. 70 28. Archivio Segreto Vaticano, Collectorie 404, fol. 69v: ‘Interficiatis me, non reducatis me ad carcerem. Ego appello ad deum et ad papam et ad archiepiscopum bituriense, non reducatis me intus in carcerem.’ 29. See the list of general points to be included in the sermons and sentences against heresy at Toulouse and Carcassonne in Paris, Doat 29, fol. 128r and following, including at fol. 158v a description of perpetual imprisonment, ‘ubi panis doloris in cibum et aqua tribulationis inpotum vobis tantum modo ministretur ...’ At fol. 159r adds to the nature of this sentence: ‘... et ideo estis gravitus puniendi vos in muro stricto et in loco antiori in vinculis seu compedibus per hanc nostram sententiam decernimus perpetuo includendos ...’ 30. Cited in Molinier, L’Inquisition dans le Midi de la France, p. 327. 31. Jean Duvernoy, ed., Le Registre d’inquisition de Jacques Fournier, 1318–1325, 3 vols (Toulouse: Privat, 1965), vol. 1, p. 319: ‘... [D]ixit, timebat sibi si predicta confiteretur, quod immuraretur’. 32. Ibid., vol. 1, p. 329: ‘[R]espondit quod timebat sibi de dicto rectore et fratribus eius si predicta confiteretur, quod male tractarent eam’. 33. Ibid., vol. 2, p. 497: ‘[R]espondit quod non, sed bene fuit ei dictum per dictum dominum episcopum quod nisi confiteretur veritatem, quod iret ad Alamannos’. 34. Ibid., vol. 1, p. 476: ‘Item dixit quod quando ipsa stetit capta in muro Carcassone quia confiteri nolebat, dictus rector venit ad ipsam muro et dixit ei quod confiteretur illa que comiserat in crimine heresis, sed caveret sibi ne aliquid confiteretur Notes 153

super dicto crimine contra pisum rectorem vel alias peronas de domo dicti rectoris, quia hoc faceret, malum sibi contingeret ...’ 35. Ibid., vol. 3, p. 349: ‘Audiverat Aycredum Boreti dicentem aliqua verba comina- toria contra aliquos personas de Causone, quod ipse faceret ipsas poni in muro vel in carcere de Alamannis ...’ 36. See Ibid., vol. 1, 214–50. 37. See: Daniela Müller, Frauen vor den Inquisition: Lebensform, Glaubenszeugnis und Aburteilung der Deutschen und Französischen Katharerinnen (Mainz: Philipp von Zabern, 1996); Anne Brenon, Les Femmes Cathares (Paris: Perrin, 1992); Sullivan, Truth and the Heretic; John Arnold, Inquisition and Power: Catharism and the Confessing Subject in Medieval Languedoc (Philadelphia, PA: University of Pennsylvania Press, 2001) for some examples. 38. Duvernoy, Le Registre d’inquisition de Jacques Fournier, vol. 1, p. 217: ‘Qua die martis dicta Beatrix non comparuit, licet sufficienter et per totam diem fuisset exspectata, quare idem dominus episcopus reputavit eam contumacem et pro con- tumace habuit et mandavit et fecit eam poni in defectu. Postmodum, cum dicta Beatrix in fuga constituta perquisita per gentes dicti domini episcopi cum litteris suis directis baiulis, officialibus et iusticiariis quibuscumque reperta fuisset per gentes domini episcopi predicatas latitans in villa de Manso Sanctarum Puellarum diocesis Sancti Pauli, adducta fuit capta per gentes eiusdem domini episcopi et servientes curie ...’ 39. Ibid., p. 246: ‘Interrogata quare aufugit quando fuerat citata per dictum dominum episcopum, et comparuerat pro crimine heresis, et si aliquis dederat ei consil- ium quod fugeret, vel se absenteret ...’ 40. Ibid., p. 250: ‘Item promitto ... nunquam fugere nec me scienter et contu- maciter absentare ...’. 41. Ibid., vol. 2, p. 445: ‘Dixit etiam interrogatus quod propter punitionem patris et matris suorum et quoa bonum eorum fuerant confiscata, recessit ipse testis de partibus suis in etate X vel XII annorum et venit usque Cathaloniam ...’ 42. Ibid., vol. 3, p. 82: ‘Predicitis ... errores credidit, ut dixit, instructus per dictam suam aviam per unum annum et dimidium, et resilivit a credentia dictorum erro- rum, ut dixit, quia videbat quod male aliis qui fuerant hereticorum credentes con- tingebat, quamvis, ut dixit, iam omnes homines de Monte Alionis capti fuissent de mandato domini inquisitoris Carcassone, et positi in castro de Monte Alionis ...’ 43. Ibid., vol. 2, p. 221: ‘Dixit quod XXI anni sunt quod ipsa accepit in virum Arnaldum Vitalis de Monte Alione quondam et stetit cum eo quasi per X annos antequam immuraretur ...’ 44. Ibid., vol. 1, p. 192: ‘... [M]ater eius et soror mortue fuerunt in muro Carcassone ...’ 45. Ibid., vol. 2, p. 355: ‘... Ramundus portavit ei unam camisiam et duos fogas- setos et unum frustrum carnium salsarum, que dedit sibi Guillelmus carcerarius ex parte dicti filii sui. Et ipsa dixit dicto carcerario quod diceret dicto filio quod portaret unam cotam de lino ...’ 46. The text is edited in J.-M. Vidal, Un inquisiteur jugé par ses victimes. Jean Galand et les Carcassonnais (1285–1286) (Paris: Picard, 1903). 47. Ibid., p. 40: ‘... et verius posset infernus merito nuncupari; in eo enim multos con- struxistis domunculas ad torquendum et cruciandum homines diversis generibus tormentorum’. 48. Ibid.: ‘Ceteri quod falsum est verum asserunt’. 154 Notes

49. Ibid., p. 41: ‘Miseri, quare non dicitis ut vos liberetis?’ 50. Douis, Documents, pp. 304–49 for the 1306 commission; Archivio Segreto Vaticano [hereafter ASV], Collectorie 404 for the complaints of the towns- people against Bernard de Castanet. 51. Ibid., pp. 322–27. 52. Ibid., pp. 331–33. 53. See for instance ASV, Collectorie 404, fol. 8r where it is said that ‘multos innocentes et sine culpa fecit in tormentis ... confiteri’. 54. Ibid., relating to a woman called Marquesia, who ‘per plures annos in carcere ... detinuit’ and with whom the bishop ‘pluries adulterium perpetravit’. 55. Ibid., fol. 8v: relating to ‘quaedam puella qui ... rapta fuit ... in domo episcopi. Que post aliquos dies inventa fuit capite truncata in flumine tarni ...’ See also the case of a ‘divina’ who the bishop was said to have kept in his prison, and who was never seen again (see fol. 23r). 56. For instance, Ibid., fol. 10r, fol. 69r, fols 82r–v. One witness claimed that Pelapol was accused of assaulting one of the prison guards. See fol. 80v. 57. Ibid., fol. 52r. 58. Ibid., fol. 69r–v: ... Guillelmus Durandus et Bertrand de Avellano, famil- iares ... dicti episcopi, ceperunt dictam Bertrandum Pelapol, dicentes sibi ‘Vos reibi- tis ad carcerem ...’ 59. Ibid., fol. 52v: ‘magna malicia’. Another case is that of Pierre Vasconis, who was led away to the bishop’s prison shouting ‘Ego appello de ista sententia quae fuit lata contra me ...’ (fol. 79r). 60. Another witness said that Talafer had been hit in the shoulder with the back of a sword by the bishop’s servant (see fol. 71v). 61. Ibid., fol. 120v ‘in carcere totum putridum’. 62. For Fresqueti see Alan Friedlander, Hammer of the Inquisitors: Brother Bernard Délicieux and the Struggle Against the Inquisition in Fourteenth- Century France (Leiden: Brill, 2000), pp. 108–10. 63. Given, Inquisition and Medieval Society. 64. Claudia Heimann, Nicolaus Eymerich (vor 1320–1399) ‘praedicator veridicus, inquisitor intrepidus, doctor egregius’. Lebene und Werk eines Inquisitors (Münster, Aschendorff Verlag, 2001). There is a manuscript of Eymerich’s three works in Palma de Mallorca, Bibliotheca Bartholomeu March, Codex 104-11- 7 with corrections by Eymerich himself. 65. Eymerich, Directorium inquisitorum, ed. and trans. Louis Sala-Molins as Le Manuel des inquisiteurs (Paris: Albin Michel, 2001), pp. 150–51. 66. Ibid., p. 255. 67. Ibid., pp. 171–73. 68. Douais, Bernard Gui, Practica inquisitionis, p. 284. 69. Ibid., pp. 235–355. 70. Duvernoy, Le Registre d’inquisition de Jacques Fournier, vol. 1, p. 298. 71. ASV, Collect. 404, fol. 10 re. Pelapol: ‘Interrogatus de tempore quo predicta fuerunt. Dixit quod septem ut viii anni preteriti ut circa’ and fol. 10r re. Talafer: ‘Dixit quod xv anni sunt elapsi ut circa.’ 72. Ibid., fol. 87r, for instance. 73. Duvernoy, Le Registre d’inquisition de Jacques Fournier, vol. 1, pp. 191–213 for the witnesses against Guillaume Austatz and pp. 191–94 for Gaillarde’s testimony: ‘et alique alie persone erant ibi de quorum nominibus dixit se non recordari’; Notes 155

‘... respondit quod XII anni sunt elapsi quod ipsa stat in vill de Ornolaco, et non vidit dictum Guillelmum communicantem etiam in egritudinibus, nec in festivita- tibus in quibus homines communicare solent ...’; ‘quadam die de qua dixit se non recordari’. 74. Ibid., pp. 200–13. 75. Doat 26, fols 245–254v. 76. Duvernoy, Le Registre d’inquisition de Jacques Fournier, vol. 1, pp. 200–213. 77. Arnold, Inquisition and Power. 78. Duvernoy, Le Registre d’inquisition de Jacques Fournier, vol. 1, p. 127: ‘Et ibidem fuit monita, rogata, et preceptum fuit eidem per dictos dominum episcopum et inquisitorem semel, secundo, tertio et caritative, ut dictos errores et hereses quos confessa est tenuisse et tenere pluries ... et quod abiuraret heresim Valdesiam ... et quod revelaret omnes socios et complices suos et credentes, et reverteretur ad fidem et unitatem Ecclesie romane; que respondit quod nullo modo iuraret, et dicti domini episcopus et inquisitor protestati fuerunt eidem quod nisi ipsa iurare voluerit et dictos errores relinquere voluerit, contra ipsam tanquam contra hereticam procedetur secundum canonicas sanxiones et quantum de iure fuerit procedendum ...’ 79. For a more detailed exploration of this in light of the accusations brought against Bernard de Castanet, see Megan Cassidy- Welch, ‘Testimonies from a Fourteenth- Century Prison: Rumour, Evidence and Truth in the Midi’, French History 16:1 (2002), 3–27; and on the same ms, Julien Théry, ‘Les Albigeois et la procédure inquisitoire: le procès pontifical contre Bernard de Castanet, évêque d’Albi et inquisiteur (1307–1308)’, Heresis 33 (2000), 7–48. 80. Augustine, De Trinitate Libri XV, esp. pp. 14–15. See also Patrick Geary, Phantoms of Remembrance; Memory and Oblivion at the End of the First Millennium (Princeton, NJ: Princeton University Press, 1994), esp. pp. 16–19. 81. Wakefield and Evans, Heresies of the High Middle Ages, p. 430. 82. Friedlander, Hammer of the Inquisitors; Alan Friedlander, ed., Processus Bernardi Delitiosi: The Trial of Fr. Bernard Délicieux, 3 September–8 December 1319, Transactions of the American Philosophical Society, vol. 86, part 1 (Philadelphia, PA: American Philosophical Society, 1996). 83. Friedlander, Processus, 221. 84. ASV, Collect. 404, fol. 12, fol. 20v. 85. Duvernoy, Le Registre d’inquisition de Jacques Fournier, vol. 1, p. 295: ‘Ipsa erat in muro Carcassone et comedabant simul et morabantur excepto quod in nocte in una camera, ipsa, Bernardus Gomberti et Bernardus Arqueiatoris ... qui erant immurati ...’ 86. Ibid., vol. 2, p. 279: ‘ipse testis erat ad solem supra turrim de Alamannis et venit ipsum dictus Bernardus Clerici, ducens secum Aladaycim uxorem Arnaldi Fabri de Monte Alione immuratam, et tunc cum sic starent ad solem, dictus Bernardus ostendebat montaneas Savartesii et Alionis, dicens quod in partibus istis erat terra eorum ...’ 87. Ibid., p. 281: ‘Modo sunt capti et ponentur in malo loco, et non egredientur de illo loco, quotcumque et quantoscumque amicos habeant, quia hoc ego bene scio, quia ita est amicus meus magister Iacobus custos muri, quod male servietur dictis captis in muro Carcassone, et si ipse illuc ire posset adhuc eis peius serviretur.’ 88. Ibid., p. 289: ‘Item dixit quod dictus Bernardus IIIor vellera lane Garnoto servi- enti muri et ex tunc fecit in muro quicquid voluit, et accipiebat claves camerarum 156 Notes

in quibus morabantur immurati quas ei tradebat Honors [uxor] dicit Garnoti quoando dictus Garnotus erat absens, et poterat loqui cum immuratis cum quibus volebat loqui.’ 89. Ibid.: ‘... quando Garnotus serviens muri dixit dicto Bernardo quod ... frater eius mortuus erat, dictus Bernardus vociferando plorabat ... et omnes qui erant in dicto muro audire potuerunt’. 90. Lefebvre, The Production of Space, trans. Donald Nicholson-Smith (Oxford: Blackwell, 1991), p. 142. 91. Doat 32, fols 125–26r. 92. Edward Peters, Inquisition (Berkeley, CA: University of California Press, 1989); Richard Kieckhefer, ‘The Office of the Inquisition and Medieval Heresy: The Transition from Personal to Institutional Jurisdiction’, Journal of Ecclesiastical History 46 (1995), 36–51; Christine Caldwell Ames, ‘Does Inquisition Belong to Religious History?’, The American Historical Review 110: 1 (2005), 11–37.

4 Didactic Uses of Imprisonment and Captivity

1. T.F. Crane, The Exempla or Illustrative Stories from the sermones vulgares of Jacques de Vitry (London: Publications of the Folk- Lore Society, 26), 1890, p. 298. 2. Crane, The Exempla of Jacques de Vitry, p. 290. 3. For the Knights Templar, see Malcolm Barber, The New Knighthood: A History of the Order of the Temple (Cambridge and New York: Cambridge University Press, 1994); Alan Forey, The Military Orders: From the Twelfth to the Early Fourteenth Centuries (Basingstoke: MacMillan, 1992); Helen Nicholson, ed., The Military Orders: Welfare and Warfare (Brookfield, VT: Ashgate, 1998); on the event and impact of Hattin, see inter alia Benjamin Z. Kedar, ed., The Horns of Hattin: Proceedings of the Second Conference of the Society for the Study of the Crusades, Jerusalem and Haifa, 2–6 July 1987 (Jerusalem and Aldershot: Yad Izhak Ben- Zvi and Variorum, 1992). 4. On Jacques de Vitry, see Jessalyn Bird, ‘The Religious’ Role in a Post- Fourth Lateran-World: Jacques de Vitry’s Sermones ad Status and Historia Occidentalis’, in Carolyn Muessig, ed., Medieval Monastic Preaching (Leiden: Brill, 1998), pp. 209–30; Bird, ‘Heresy, Crusade and Reform in the Circle of Peter the Chanter, c. 1187–1240’ (D. Phil. Thesis, University of Oxford, 2001), Bird, ‘Crusade and Conversion after the Fourth Lateran Council (1215): Oliver of Paderborn and James of Vitry’s Missions to Muslims Reconsidered’, Essays in Medieval Studies 21 (2004), 23–48; Monica Sandor, The Popular Preaching of Jacques de Vitry (Toronto: University of Toronto Press, 1993). For editions of some of the sermons, see J.-B. Pitra, Analecta novissima Spicilegii Solesmensis. Altera continuatio, vol. 2 (Paris: Roger and Chernowitz, 1888), 344–461; Crane, The Exempla of Jacques de Vitry. 5. See above. Individual sermons may also be found in: Jean Longère, ‘Quatre sermons ad religiosas de Jacques de Vitry’, in Michel Parisse, ed., Les Religieuses en France au XIIIe siècle, Actes de la table ronde de Nancy, 25 et 26 juin 1983 (Nancy: Presses universitaires de Nancy, 1985), pp. 215–30; Longère, ‘Un sermon inédit de Jacques de Vitry: “Si annis multis vixerit Notes 157

homo” ’, in Jean Lemaitre, ed., L’Eglise et la mémoire des morts dans la France médiévale (Paris: Institut d’études augustiniennes, 1986), pp. 31–51; Longère, ‘Quatre sermons ad canonicos de Jacques de Vitry’, Recherches augustiniennes 23 (1988), 151–212; Longère, ‘Deux sermons de Jacques de Vitry ad servos et ancillas’, in Michel Rouche and Jean Heuclin, eds, La femme au Moyen Âge, Actes du colloque de Maubeuge, 1988 (Maubeuge- Lille: Ville de Maubeuge, 1990), pp. 261–97; Longère, ‘Un sermon de Jacques de Vitry ad praelatos et sacerdotes’, in Caroline Bourlet et al., eds, L’Ecrit dans la société médiévale, textes en hommage à Lucie Fossier (Paris, CNRS, 1991), pp. 47–60; Longère, ‘Jacques de Vitry: Deux sermons de mortuis du recueil inédit de sanctis’, in Moines et moniales face à la mort: Actes du colloque de Lille, 2, 3 et 4 octobre 1992 (Villetaneuse: Centre d’archéologie et d’histoire médiévale des établisse- ments religieux, 1993), pp. 183–222; Longère, ‘Deux sermons de Jacques de Vitry ad peregrinos’, in P-A. Sigal, ed., L’Image du pèlerin au Moyen Âge et sous l’Ancien Régime (Rocamadour: Association des Amis de Rocamadour, 1994), pp. 93–103; M.-C. Gasnault, ‘Jacques de Vitry: sermons aux gens mariés’, in Jean-Claude Schmitt, ed., Prêcher d’exemples: récits de prédicateurs du Moyen Âge (Paris: Stock, 1985), pp. 41–67; Carolyn Muessig, The Faces of Women in the Sermons of Jacques de Vitry (Toronto: Peregrina Publishing, 1999). 6. Frederic C. Tubach, Index exemplorum: A Handbook of Medieval Religious Tales (Helsinki: Suomalainen Tiedeakatemia, 1969); Claude Bremond, Jacques Le Goff et Jean-Claude Schmitt, L’ E xe m plu m (Turnhout: Brepols, 1982); Jean- Thiébaut Welter, L’exemplum dans la littérature religieuse et didactique du Moyen âge (Paris and Toulouse: Guitard, 1927). 7. Jacques Berlioz and Jean- Luc Eichenlaub, eds, Stephani de Borbone Tractatus de diversis materiis predicabilibus. Prologus. Prima pars de dono timoris (Turnhout: Brepols, 2002), p. 244. 8. Andrew G. Little, ed., Liber exemplorum ad usum praedicantium saeculo XIII compositus a quodam fratre minore Anglico de provinciae Hiberniae (Aberdeen: Typis academicis, 1908), p. 176; G. Baldassarri, Esempi, in G. Varanini and G. Baldassari, Racconti esemplari di predicatori del Due e Trecento, t. II, (Rome: Salerno editrice, 1993), p. 1–491, at p. 164. 9. The tale also appears in M.M.L. Banks, ed., An Alphabet of Tales. An English 15th-Century Translation of the Alphabetum Narrationum of Etienne de Besançon, EETS, vol. 126–27 (London: Early English Text Society, 1904–1905), p. 166; Crane, The Exempla of Jacques de Vitry, p. 238; J.A. Herbert, ed., Catalogue of Romances in the Department of Manuscripts in the British Museum, vol. 3 (London: British Museum, 1910), p. 220; Giordano da Pisa, Esempi in Varanini and Baldassari, eds, Racconti esemplari, p. 149. 10. Henry John Walker, trans., Valerius Maximus, Memorable Deeds and Sayings: One Thousand Tales from Ancient Rome (Indianapolis, IN: Hackett Publishing, 2004), p. 180. 11. G.E. Brereton and J.M. Ferrier, eds., trans. K. Ueltschi, Le Mesnagier de Paris (Paris: Livre de Poche, 1994), pp. 248–50. 12. Herbert, Catalogue of Romances, p. 673. Cf. Gregory the Great, Dialogues IV, 57 in PL 77, col. 424, in which a prisoner is released from his bonds by the singing of the Mass. 13. Banks, ed., An Alphabet of Tales, p. 205; this exemplum is repeated with various modifications in the Liber exemplorum, pp. 19 and 21. 158 Notes

14. Ibid., p. 299. 15. Joseph Strange, ed., Caesarii Heisterbacensis Monachi Ordinis Cisterciensis Dialogus Miraculorum, 2 vols (Köln: Sumptibus J.M. Heberle, 1851/1857), vol. 2, p. 222 for the liberation of the knight; vol. 2, p. 37 for the Marian miracle. 16. Crane, The Exempla of Jacques de Vitry, pp. 117–119. 17. Berlioz and Eichenlaub, Stephani de Borbone, p. 157. 18. Catalogue of Romances, p. 182. 19. Charles Swan, trans. and ed., Gesta Romanorum (London: George Bell, 1905), pp. 212–13. 20. Sidney H. Heritage, ed., The Early English Versions of the Gesta Romanorum (London: Oxford University Press, 1962), pp. 12–15. 21. Both from Herbert, Catalogue of Romances, pp. 592 and 651. 22. Jacobus de Voragine, Sermones aurei, p. 164b. 23. Summa Theologica diligenter emendata de Rubeis, Billuart et aliorum, 9th edn (Turin: Marietti, 1901), vol. 4, pars III, quaestio liii, De descensus Christi ad inferos in octo articulos divisa, pp. 732–41. 24. For the above see Ralph V. Turner, ‘Descendit ad inferos: Medieval Views on Christ’s descent into Hell and the Salvation of the Ancient Just’, Journal of the History of Ideas 27:2 (1966), pp. 173–94, 187–91. 25. On the difficulty of separating ‘historical’ writing and ‘fiction’, see Monika Otter, Inventiones: Fiction and Referentiality in Twelfth- Century English Historical Writing (Chapel Hill, NC: University of North Carolina Press, 1996); Gabrielle Spiegel, The Past as Text: The Theory and Practice of Medieval Historiography (Baltimore, MD: Johns Hopkins University Press, 1997); Fritz Peter Knapp and Manuela Niesner, eds, Historisches und fiktionales Erzählen im Mittelalter (Berlin: Duncker und Humblot, 2002); Nancy Partner, ed., Writing Medieval History (London: Hodder Arnold, 2005). 26. For the beguines, see Ernest W. MacDonnell, The Beguines and Beghards in Medieval Culture, with Special Emphasis on the Belgian Scene, 2nd edn (New York: Octagon, 1969); Herbert Grundmann, Religiöse Bewegungen im Mittelalter, 2nd edn (Hildesheim: Olms Verlagsbuchhandlung, 1961); Brenda Bolton, ‘Mulieres Sanctae’ in Susan Mosher Stuard, edn, Women in Medieval Society ( Ph i ladelph ia, PA: Un iversit y of Pen nsylva n ia P ress, 1976), pp. 141– 58; Walter Simons, Cities of Ladies: Beguine Communities in the Medieval Low Countries, 1200–1565 (Philadelphia, PA: University of Pennsylvania Press, 2001); Tanya Stabler Miller, ‘What’s in a name? Clerical Representations of Parisian Beguines (1200–1328), Journal of Medieval History 33:1 (2007), 60–86, and Caroline Muessig ‘Paradigms of sanctity for thirteenth-century women’ in Beverley Kienzle et al., Models of Holiness in Medieval Sermons (Louvain- la- Neuve: Fédération internationale des instituts d’études médiévales, 1996), pp. 85–102. 27. On Thomas of Cantimpré, see Simone Roisin, ‘La méthode hagiographique de Thomas de Cantimpré’ in Miscellanea Historica in honorem Alberti de Meyer, vol. 1 (Louvain: Bibliothèque de l’Université, 1946), 546–47. The vita appears as De S. Christina Mirabili Virgine, AASS Jul. 24, 5, pp. 650–60. 28. See Caroline Walker Bynum, Fragmentation and Redemption: Essays on Gender and the Human Body in Medieval Religion (New York: Zone Books, 1992), pp. 141–42; 236–37; Robert Sweetman, ‘Christine of St Trond’s Preaching Notes 159

Apostolate: Thomas of Cantimpré’s Hagiographical Method Revisited’, Vox Benedictina 9 (1992), 67–97; Barbara Newman, ‘Possessed by the Spirit: Devout Women, Demoniacs and the Apostolic Life in the Thirteenth Century’, Speculum 73: 3 (1998), 733–70, esp. pp. 763–68. 29. Dyan Elliott, Proving Women: Female Spirituality and Inquisitional Culture in the Later Middle Ages (Princeton, NJ: Princeton University Press, 2004), ch. 2 and passim. See also André Vauchez, ‘Prosélytisme et action antihérétique en milieu féminin au XIIIe siècle: la Vie de Marie d’Oignies (d. 1213) par Jacques de Vitry, in Jacques Marx, ed., Propagande et contre-propagande religieuses (Brussels: Editions de l’Universite de Bruxelles, 1987), pp. 95–110. 30. Elliott, Proving Women, p. 62. 31. Note that Thomas was not Lutgard’s confessor, but as Dyan Elliot points out, she ‘fulfilled a symbolic function for Thomas similar to the one that Mary of Oignies fulfilled for James [sic] of Vitry’. Ibid., p. 56. 32. Christina Mirabilis oozes oil; Lutgard of Aywières is drenched in blood; Christina Mirabilis became a formless mass while in an ecstatic state. 33. Anne E. Passenier, ‘The Life of Christina Mirabilis: Miracles and the Construction of Marginality’ in Anne-Marie Korte, ed., Women and Miracle Stories: A Multidisciplinary Exploration (Leiden: Brill, 2004), pp. 145–78 at 177. See also François- Xavier Shouppe, Purgatory Illustrated by the Lives and Legends of the Saints (1893; reprint, Rockford, IL: Tan Books, 1973). 34. De S. Christina Mirabili, p. 650: ‘Vidi, inquit aliam (Christinam intellige) circam quam [tam] mirabiliter operatus est Dominus, quod cum diu mortua jacuisset, antequam in terra corpus ejus sepeliretur, [anima ad corpus revertente] revixit; et a Domino obtinuit, ut in [hoc] seculo vivens in corpore, purgatorium sustin- eret. Unde longo tempore ita mirabiliter a Domino afflicta est; ut quandoque in hyeme, in aqua glaciali diu morraretur; quandoque etiam sepulchra mortuorum intrare cogebatur. Tandem in tanta pace peracta poenitentia, et tantam a Domino gratiam promeruit, ut multotiens rapta in spiritu animas defunctorum usque in purgatorium vel [per] purgatorium sine aliqua sui laesione usque ad superna regna conduceret’. Unless otherwise specified, I am using the translation given by Margot H. King, trans., The Life of Christina Mirabilis by Thomas de Cantimpré (Toronto, 1986), p. 10 for the above. 35. De S. Christina Mirabili: ‘Mansit tamen cunctis incognita, solique Deo tanto notior, quanto secretior’ (King, trans., The Life of Christina Mirabilis, p. 12). 36. Ibid.: ‘Statim, inquit, ut defuncta sum, susceperunt meam animam ministri lucis, angeli Dei, et deduxerunt me in locum quemdam tenebrosum et horridum, animabus hominum plenum. Tormenta, quae in ipso loco videbam, tanta et tam crudelia erant, ut nulla lingua haec loqui sufficeret. Et vidi inibi multos defunctos, quos dudum, in carne cognoveram. Ego autem illas miseras animas non modice miserata requirebam, cujusmodi esset hic locus. Cogitabam autem hunc esse infernum. Et responderunt mihi ductores mei: Quia hic locus purgatorius est, in quo poenitentes peccatores in vita poenas luunt’ (King, trans., The Life of Christina Mirabilis, pp. 12–13). 37. Ibid.: ‘Revera, inquit, dulcissima mea, hic mecum eris; sed nunc tibi duorum optionem propono: aut nunc scilicet permanere mecum; aut ad corpus reverti, ibique agere poenas immortalis animae per mortale corpus sine detrimento sui, omnesque illas animas, quas in illo purgatorii loco miserata es, ipsis tuis poenis eripere; homines vero viventes exemplo poenae et vitae tuae converti ad me, et a scleribus resilire ...’ (King, trans., The Life of Christina Mirabilis, p. 14). 160 Notes

38. King, trans., The Life of Christina Mirabilis, p. 15. 39. Walter Simons suggests that the bodies of these female mystics are por- trayed differently when they are in a state of rapture; indeed, it is the state of ecstasy which sees their physical appearance and conduct alter to become remarkable: Walter Simons, ‘Reading a saint’s body: rapture and bodily movement in the vitae of thirteenth-century beguines’ in Sarah Kay and Miri Rubin, eds, Framing Medieval Bodies (Manchester and New York: Manchester University Press, 1994), pp. 10–23. 40. De S. Christina Mirabili: ‘Conscius autem medicus fortitudinis illius, eam in cel- lario ex omni parte munito, vinculis fortiter constrictam et ad columnam ligatam, januis obseratis inclusit. Cumque fascibus medicinalibus tibiam illius stringeret et foveret, medico recedente, apposita detrahebat, indignum ducens alium suis plagis medicum adhiberi praeter Salvatorem nostrum Jesus Christum. Nec illam fefellit Omnipotens. Nam nocte quadam, cum divinitatis in eam spiritus irruisset, solutis vinculis, quibus ligata erat, sanata ab omni incommodo, per aream cellarii deambulabat ac tripudians, laudans et benedicens illum cui soli mori et vivere delegisset. Claustris ergo celarii spiritus ejus arctari se sentiens, arrepta saxo de area cellariii, in spiritu vehementi murum pervium fecit; et ut utamur exemplo, velut sagitta, quae quanto fortius in arcu stringitur, tanto robustius jaculatur, sic spiritus ejus ultra quam justum erat arctatus (quia: Ubi spiritus Domini, ibi libertas) cum ipso carneae molis corpore per aeris vacuum instar volucris volasse perhibetur’ (King, trans., The Life of Christina Mirabilis, pp. 19–20). 41. King, trans., The Life of Christina Mirabilis, p. 42, note 3. King relates these three stages to William of St Thierry’s Expositio super Cantica Canticorum. See Jean M. Déchanet, ed. and Pierre Dumontier, trans., Exposé sur le Cantique des cantiques (Paris: Editions du Cerf, 1962); David N. Bell, The Image and Likeness: the Augustinian Spirituality of William of Saint- Thierry (Kalamazoo: Cistercian Publications, 1984). 42. Jacques Le Goff, La Naissance du purgatoire (Paris: Gallimard, 1981); qualifi- cations are found in R.W. Southern, ‘Between heaven and hell: review of J. Le Goff La Naissance du purgatoire’, Times Literary Supplement 18 June 1982, pp. 651–52; Philippe Ariès, ‘Le purgatoire et la cosmologie de l’au- déla. Note critique’, Annales 38 (1983), 151–57; Graham Robert Edwards, ‘Purgatory: “Birth” or evolution?’, Journal of Ecclesiastical History 36 (1985), 634–46; Barbara Newman, ‘On the threshold of the dead: purgatory, hell and religious women’ in her From Virile Woman to WomanChrist: Studies in Medieval Religion and Literature (Philadelphia, PA: University of Pennsylvania Press, 1995), pp. 108–36. 43. De S. Christina Mirabili: ‘Referebat autem locum esse vicinum inferis in purga- tionem eorum constitutum a Deo, qui immanibus sceleribus foedati erant, contriti tamen fuerant in extremis. Hunc locum in tantum cruciatibus horridum referebat, quod nulla ei ad supplicia inferorum esset distantia, excepto quod ii, qui in his suppliciis vexbantur, spe veniae suspirabant’ (King, trans., The Life of Christina Mirabilis, p. 13). 44. For the theology, see Le Goff, Naissance du purgatoire, passim; Caroline Walker Bynum, The Resurrection of the Body in Western Christianity, 200–1336 (New York: Columbia University Press, 1995), pp. 280ff. 45. Andrew Skotnicki, ‘God’s Prisoners: Penal Confinement and the Creation of Purgatory,’ Modern Theology 22:1 (2006), 85–110; Edward Peters, Torture Notes 161

(Oxford and New York: B. Blackwell, 1985); Esther Cohen, ‘The Animated Pain of the Body’, The American Historical Review 105:1 (2000), 36–68. 46. Skotnicki, ‘God’s Prisoners’, p. 96. 47. Margot H. King, trans. and ed., The Life of Lutgard d’Aywières by Thomas de Cantimpré (Toronto: Peregrina Publishing, 1987), p. 98. 48. Gerard de Frachet, Vitae fratrum ordinis praedicatorum, ed. Benedictus Maria Reichert, Monumenta ordinis fratrum praedicatorum historica 1 (Louvain: Typis E. Charpentier & J. Schoonjans, 1896). 49. Louis Mourin, ed., Six sermons francais inédits de Jean Gerson: étude doctrinale et littéraire suivie de l’édition critique et de remarques linguistiques (Paris: Vrin, 1946), p. 196. 50. Geltner, ‘Medieval Prisons: Between Myth and Reality’, p. 266 and more recently, Geltner, The Medieval Prison, p. 90. 51. Elliott, Proving Women, p. 58. 52. For the policies of these two popes on crusading, see, inter alia, James M. Powell, Anatomy of a Crusade 1213–1221 (Philadelphia, PA: University of Pennsylvania Press, 1986); Powell, ‘Honorius III and the Leadership of the Crusade’, Catholic Historical Review 63: 4 (1977), 521–36; Powell, ed., Innocent III: Vicar of Christ or Lord of the World? (Washington DC: Catholic University of America Press, 1994); Rebecca Rist, ‘Papal Policy and the Albigensian Crusades: Continuity or Change?’, Crusades 2 (2003), 99–108; Brenda Bolton, Innocent III: Studies on Papal Authority and Pastoral Care (Aldershot and Vermont: Ashgate, 1995); on papal policy more generally, see Maureen Purcell, Papal Crusading Policy 1244–1291 (Leiden: Brill, 1975). 53. For an outline, see Yvonne Friedman, Encounters between Enemies: Captivity and Ransom in the Latin Kingdom of Jerusalem (Leiden: Brill, 2002); also Penny Cole, ‘Christians, Muslims and the “Liberation” of the Holy Land’, The Catholic Historical Review 84:1 (1998), 1–10. There is a longer historiography on whether the liberation of Jerusalem was the primary goal of the first crusade. See, inter alia, H.E. Cowdrey, ‘Pope Urban II’s Preaching of the First Crusade’, History 55 (1970), 177–88, reprinted in Thomas Madden, ed., The Crusades: The Essential Readings (Oxford and Malden, MA: Blackwell Publishing, 2002), pp. 15–30. 54. Both to be found (in abridged form) in Louise and Jonathan Riley Smith, eds, The Crusades: Idea and Reality, 1095–1274 (London: E. Arnold, 1981), pp. 44 and 49. 55. Cited in Jonathan Riley Smith, The First Crusade and the Idea of Crusading (London: Athlone, 1986), pp. 23–4. See also Riley Smith, ‘The idea of crusading in the charters of early crusaders, 1095–1102’ in La Concile de Clermont de 1095 et l’appel a la croisade. Actes du colloque universitaire international de Clermont- Ferrand (23–25 juin 1995) organisé et publié avec le concours du Conseil Régional d’Auvergne (Collection de l’Ecole Française de Rome 236, Rome: Ecole Française de Rome, 1997), pp. 155–66. 56. Othmar Hageneder et al., eds, Die Register Innocenz III, 2 vols (Graz and Köln, H. Böhlaus, 1964), Reg. 1, no. 336, pp. 499–505. See Penny Cole, The Preaching of the Crusades to the Holy Land, 1095–1270 (Cambridge, MA: Medieval Academy of America, 1991); John Gilchrist, ‘The Lord’s War as the Proving Ground of Faith: Pope Innocent III and the Propagation of Violence (1198–1216)’, in Maya Shatzmiller, ed., Crusaders and Muslims in Twelfth- Century Syria (Leiden: Brill, 1993), pp. 65–83. 162 Notes

57. Innocent III, Opera Omnia, PL 215, cols. 1500–1503. 58. G. Tangl, Studien zum Register Innocenz III (Weimar: H. Böhlaus, 1929), p. 90. A translation may be found in Riley Smith’s The Crusades: Idea and Reality, p. 120. 59. J.D. Mansi, Sacrorum conciliorum nova et amplissima collectio, vol. 12, col. 1063. 60. The Latin text may be found in Gunther of Pairis, Historia captae a Latinis Constantinopoleos, PL 212: 223–56. For a translation, see Alfred J. Andrea, ed., The Capture of Constantinople: The ‘Hystoria Constantinopolitana’ of Gunther of Pairis (Philadelphia, PA: University of Pennsylvania Press, 1997). See also Jonathan Phillips, The Fourth Crusade and the Sack of Constantinople (London and New York: Viking, 2004), esp. pp. 26–38 and Francis R. Swietek, ‘Gunther of Pairis and the Historia Constantinopolitana’, Speculum 3 (1978), 49–79. 61. The sermons are printed in Christoph Maier, Crusade Propaganda and Ideology: Model Sermons for the Preaching of the Cross (Cambridge and New York: Cambridge University Press, 2004), pp. 82–127. See also M.G. Briscoe, Artes Praedicandi and B. Haye, Artes Orandi, Typologies des sources du moyen âge occidental, fasc. 61, (Turnhout: Brepols, 1992). 62. Maier, Crusade Propaganda and Ideology, pp. 92–3: ‘Hodie autem domina gen- tium, princeps provinciarum facta est sub tributo [Lam. i., 1] et usque ad nobilius membrum, ad interiora viscerum, ad pupillam oculi extenderunt manus sacrilegas inimici crucis Christi impugnantes et expugnantes civitatem redemptionis nostre, que mater est fidei ...’ 63. Maier, Crusade Propaganda and Ideology, pp. 96–7: ‘Ut verbis Baruch [iv. 9–13] loquitur in persona Ierusalem: Audites, civitates Syon, adduxit michi Deus luc- tum magnum, vidi enim captivitatem populi mei, filiorum meorum et filiarum mearum; nutrivi illos cum oicunditate, dimisi autem illos cum fletu et luctu.’ 64. Maier, Crusade Propaganda and Ideology, pp. 110–11: ‘Sicut autem aquila provocans ad volandum pullos suos volitat ipse super illos dum homines rapere volunt illos, sic Dominus super peccatores brachia sua extendit provocans eos, ut nidum peccatorum relinquant et altitudinem crucis, ad quam diabolus non potest atting- ere, ascendant.’ 65. Ibid., pp. 121–22: ‘Nam et ego cum aliquando in quadam villa predicarem, quidam uxore sua dissuadente ad sermonem cum aliis noluit venire. Cepit tamen quasi ex curiositate de solario per fenestram inspicere et quid ego dicerem latenter auscultare. Cumque audisset quod per crucis compendium absque alia penitentia tantam indulgentiam obtinerent quantam plerumque non obtinent qui per annos sexaginta ieiunant et portant cilicium et nichil enim amplius potest remitti quam totum dominus enim papa nichil excipit sed universaliter omnia dimittit tanquam Dei minister qui non vult esse avarus ubi Dominus est largus, audiens insuper quod pro labore modici temporis penitentia huius seculi et pena purgatorii remit- titur et pena gehenne evitatur regnumque celorum acquiritur, ipse valde compunc- tus et a Deo inspiratus, timens uxorem, que ostium clauserat et ne exgrederetur, observabat per fenestram, in turbam exilivit et ipse primus ad crucem venit. Et quia bonum aliis prebuit exemplum et multi secuti sunt eum, ipse particeps exti- tit meriti universorum. Qui enim malo exemplo multos corrumpit bono exemplo debet restituere Deo quod illi abstulit; iustum quidem est ut qui cum multorum destructione se prodidit cum multorum edificatione se redimat.’ Notes 163

66. Ibid., p. 60. 67. Cole, Preaching the Crusades, p. 139. 68. Maier, Crusade Propaganda and Ideology, pp. 116–17: ‘Hoc autem diligenter debetis attendere quod, cum Deus terram suam uno verbo per se posset liberare, ipse tamen servos suos honorare vult et socios habere in eius liberatione, dans vobis occasionem salvandi animas vestras, quas redemit et pro quibus sanguinem suum fudit [cf. Lc. xxii, 20], unde non eas libenter perdit.’ 69. The sermon is transcribed in Cole, Preaching the Crusades, pp. 222–26. For John of Abbeville, see inter alia Peter Linehan, The Spanish Church and the Papacy in the Thirteenth Century (Cambridge: Cambridge University Press, 1971). 70. Cole, Preaching the Crusades, p. 224: ‘... sic hodie Dominus captiri permisit ter- renam Ierusalem ut nobis insinuaret captivitatem Ierusalem spiritualis, scilicet, ecclesie ...’ 71. Deuteronomy 23:1–3. 72. Judges 19–21. 73. Cole, Preaching the Crusades, p. 218. 74. De S. Christina Mirabili: ‘Recte, inquit, exulto, quia Christus Dominus hodie cum angelis laetabundus exultans occasionem dedit, qua humani generis mul- titudo salvetur. Cumque praesentes, inquirerent, quae esset occasio: Terram, inquit, sanctam hodie impiorum manibus traditam cognoscatis, magnamque occasionem per hoc datam salutis: dignam enim Christus suam contumeliam ducit, ut terra tradatur in dedecus, licet consecrata suae praesentia passionis, peritura tamen cum mundo in fine mundi, cum per recuperationem ejus animae perpetua permansurae; et suo sanguine redemptae, a via impietatis ad viam justitiae convertentur; fundentque homines sanguinem in negotio Terrae sanctae, vicemque mortis Christo in magna devotione rependent’ (King, trans., The Life of Christina Mirabilis, pp. 27–8). 75. Cole, Preaching the Crusades, p. 210; the image of the devil’s net derives from the Old Testament (Habach. 1:15–17; Ecclesiastes 7:27). See D.A. Kaiser, ‘Sin and the Vices in the Sermones de Dominicis of Berthold of Regensberg’, PhD dissertation, Columbia University, New York, 1983, p. 89. 76. Maier, Crusade Propaganda and Ideology, pp. 140–41: ‘Set dicet quis: Sarraceni nichil michi nocuerunt. Ad quid ergo crucem accipiam contra eos? Sed si bene recog- itaret, intelligeret quod Sarraceni magnam iniuriam faciunt cuilibet Christiano.’ 77. Ibid., pp. 158–59: ‘Sed vos alii, quid deberetis facere? Deberetis facere sicut faciunt iuniores cervi: quando vident maiores cervos iter arripere, vadunt post eos et eos [f. 23vb] sequntur. Sic deberetis et vos facere, et si non vultis eos sequi corpore, saltem corde et oratione et subsidio debetis eos sequi, et si non modo saltem in alio passagio. Vale vobis dicimus: Rogate Dominum, ut vos conducat et, si ei placuerit, reducat sanos et incolumes, et nos et vos perducat ad gaudia sempiterna.’ 78. Ibid., pp. 156–57: ‘Et hoc facit amor Dei: omnia enim vincula rumpunt amor Dei et timor gehenne. Iudicum xvi [9] legitur: Qui rupit vincula quomodo si rumpat quis filum de stupa tortum cum sputamine, [f. 23va] cum odorem ignis acceperit. Ita ignis Spiritus Sancti omnia vincula rumpit in istis, unde in fine Canticorum [viii, 6]: Fortis est ut mors dilectio, que omnes iuncturas dissolvit et maxime iunc- turam corporis et anime. Dura ut infernus emulatio quia, sicut illi qui in inferno sunt non curant de caris suis, sic hii emulatione Dei accensi de caris suis curare non videntur, uxores et filios propter Dominum dimittentes.’ 164 Notes

5 Imprisonment and Freedom in the Life of Louis IX

1. A Templar, c. 1250, in Matthew Paris, Chronica Majora, vol. 6, Additamenta, pp. 191–97, in Peter Jackson, ed., The Seventh Crusade, 1244–1254: Sources and Documents (Aldershot: Ashgate, 2007), p. 102. 2. Janet Shirley, trans., Crusader Syria in the Thirteenth Century: the Rothelin Continuation of the History of William of Tyre with part of the Eeracles or Acre Text (Burlington and Aldershot: Ashgate, 1999), p. 103. 3. For narrative accounts of Louis’ crusade (conventionally known as the Seventh Crusade), see Jacques Le Goff, Saint Louis (Paris: Gallimard, 1996); Jean Richard, Saint Louis: Roi d’une France féodale, soutien de la Terre Sainte (Paris: Fayard, 1983); Richard, The Crusades, c. 1071–1291, trans. Jean Birrell (Cambridge: Cambridge University Press, 1999); Joseph Strayer, ‘The Crusades of Louis IX’ in Medieval Statecraft and the Perspectives of History: Essays by Joseph R. Strayer (Princeton, NJ: Princeton University Press, 1971), pp. 159–92. For an argument about the centrality of Louis’ crusades to his kingship, see William Chester Jordan, Louis IX and the Challenge of Crusade: A Study in Rulership (Princeton, NJ: Princeton University Press, 1979). For a recent account of Louis’ canonisation, see M. Cecilia Gaposchkin, The Making of Saint Louis: Kingship, Sanctity, and Crusade in the later Middle Ages (Ithaca, New York: Cornell University Press, 2008). 4. Joseph Natalis de Wailly, ed., Jean de Joinville, Histoire de Saint Louis (Paris: Hachette, 1872). On Joinville, see Caroline Smith, Crusading in the Age of Joinville (Aldershot: Ashgate, 2006); Jean de Joinville: de la Champagne aux royaumes d’Outre-Mer , ed. Danielle Quéruel (Langres: D. Gueniot, 1998); the collection of essays in Jean Dufournet and Laurence Harf, eds, Le Prince et son historien: La vie de saint Louis de Joinville (Paris: Honoré Champion Editeur, 1997); for a recent focused study of Joinville’s Vie see Darla Rudy- Gervais, ‘Wordly Saintliness: A Study of Jean de Joinville’s “Vie de Saint Louis” ’, unpublished PhD Dissertation, Princeton University, 2005. 5. See Louis Carolus-Barré, Le Procès de canonisation de Saint Louis (1272–97): Essai de reconstitution (Rome, 1994); Gaposchkin, The Making of Saint Louis. For Geoffrey of Beaulieu, William of Chartres and William of St Pathus, see below. 6. For Eudes of Châteauroux, see Penny Cole, The Preaching of the Crusades to the Holy Land, 1095–1270 (Cambridge, MA: The Medieval Academy of America, 1991), pp. 176–85; for Eudes Rigaud, see Louis Duval-Arnould, ‘Trois Sermons synodaux de la collection attribute a Jean de la Rochelle,’ Archivum Franciscanum Historicum 70 (1977), 35–71; for the testimony of Charles of Anjou, see below; for the Rothelin continuator, see the recent English translation by Janet Shirley, Crusader Syria in the Thirteenth Century. The standard Latin edition is to be found in Recueil des Historiens des Croisades: Historiens Occidentaux vol. 2, pp. 489–639. There are of course many other sources which represent this episode. 7. Epistola Sancti Ludovici regis de captione et liberatione sua in Historiae Francorum scriptores a Philippo Augusto rege usque ad regis Philipp dicti pulchri tempora, ed., François Duchesne, 5 vols (Paris, 1636–49), vol. 5, pp. 428–32; Paris, BN MS Lat. 10525 for Louis’ psalter. 8. London, British Library, MS Yates Thompson 12, fol. 161. Notes 165

9. For plunder during the early crusades, see William G. Zajac, ‘Captured Property on the First Crusade’ in Jonathan Phillips, ed., The First Crusade: Origins and Impact (Manchester: Manchester University Press, 1997), pp. 153–80. 10. Smith, Crusading in the Age of Joinville, p. 139. 11. James Brodman, Ransoming Captives in Crusader Spain: The Order of Merced on the Christian-Islamic Frontier (Philadelphia, PA: University of Pennsylvania Press, 1986); Giulio Cipollone, Cristianità- Islam: cattività e liberazione in nome di Dio. Il tempo di Innocenzo III dopo ‘il 1187’ (Rome: Editrice Pontificia Università Gregoriana, 1992); Yvonne Friedman, Encounter between Enemies: Captivity and Ransom in the Latin Kingdom of Jerusalem (Leiden: Brill, 2002); Jean Richard, ‘Les Prisonniers et leur rachat au cours des croisades’ in J. Dufour and H. Latelle, eds, Fondations et oeuvres charitables au Moyen Age (Paris: Éditions du C.T.H.S., 1999), pp. 63–74; Alan Forey, ‘The Military Orders and the Ransoming of Captives from Islam (twelfth to early fourteenth centuries)’, Studia Monastica 33 (1991), 259–79. For ransom more generally, see Maurice Keen, The Laws of War in the Late Middle Ages (London; Routledge and Kegan Paul, 1965), pp. 156–85. 12. Matthew Strickland, War and Chivalry: The Conduct and Perception of War in England and Normandy (Cambridge: Cambridge University Press, 1996), p. 183 and following. 13. Chronique du Religieux de St Denys contenant le regne de Charles VI de 1330 à 1422, ed. and trans., M. Bellaguet, 6 vols in 3 (Paris: Comité des Travaux Historiques et Scientifiques, 1994), 3:562. 14. William of Tyre, Chronicon, ed., R.B.C. Huygens, 2 vols, CCCM 63, 63A (Turnhout: Brepols, 1986), 18.14, pp. 830–31. Also translated by E.A. Babcock and A. Krey as A History of Deeds Done Beyond the Sea, 2 vols (New York, 1941), vol. 2, p. 261. 15. William of Tyre, Chronicon, 9.21. 16. Elizabeth Siberry, Criticism of Crusading: 1095–1274 (Oxford: Clarendon Press, 1985). 17. A translation is available in Louise and Jonathan Riley-Smith, The Crusades: Idea and Reality 1095–1274 (London: E. Arnold, 1981), pp. 57–9. 18. Bernard of Clairvaux, ‘De consideratione ad Eugenium papam’, in Jean Leclercq and Henri Rochais, eds, Sancti Bernardi Opera, 8 vols (Rome, 1955–77), vol. 3, pp. 379–493. 19. Annales Herbipolenses A convenient translation may be found in S.J. Allen and E. Amt, eds, The Crusades: A Reader (Peterborough, Ont.: Broadview Press, 2003), pp. 145–46. 20. Yves Gravelle, ‘Le Problème des prisonniers de guerre pendant les croisades orientales (1095–1192)’, unpublished MA dissertation, Université de Sherbrooke, 1999, pp. 120–22. 21. Suffering was literal in many cases. See Piers D. Mitchell, ‘The torture of military captives in the crusades to the medieval Middle East’ in Niall Christie and Maya Yazigi, eds, Noble Ideals and Bloody Realities: Warfare in the Middle Ages, History of Warfare, Vol. 37 (Leiden: Brill, 2006), pp. 97–118. For a recent account of the Trinitarian Order see James Brodman, ‘Community, Identity and the Redemption of Captives: Comparative Perspectives across the Mediterranean’, Anuario de Estudios medievales 36:1 (2006), 241–52. 166 Notes

22. Friedman, Encounter between Enemies, p. 220 and following; see also Norval L. Bard, ‘ ”C’est bien costume que soit pris chevaliers”: a consideration of captivity in the Guillaume Cycle’, Olifant, 25:1–2 (2006), 111–22. 23. Robert, Patriarch of Jerusalem to the Cardinals, 15 May 1250, ‘Annales Monasterii de Burton’. Translated in Jackson, ed., The Seventh Crusade, pp. 103–6. 24. Epistola Innocentii, directa Archiepiscopo Rothomagnesi (1250), in Historiae Francorum scriptores a Philippo Augusto rege usque ad regis Philipp dicti pulchri tempora, ed., François Duchesne (Paris, 1636–49), 5 vols, vol. 5, pp. 415–17; Eudes of Châteauroux, Sermo in eodem anniversario, in Cole, Preaching of the Crusades, appendix D, pp. 240–3 (‘We ought to mourn because of the reproach to the Christian people’). See below for more discussion of the sermons of Eudes of Châteauroux. 25. Epistola Innocenti, p. 417: ‘... non enim odit quos corripit, nec salutem illorum negligit quos flagellat, quinimo eum percutit quem diligit, tunc ostendit, quia filio quem diligit assidue parat virgam, nec restringit in ira misericordiam ...’ 26. Jonathan Riley-Smith, ‘Crusading as An Act of Love’, History 65 (1980), 177–92. 27. Arras BM, MS 137 (876), fols 159va–161ra and fols. 161ra–162ra. The two sermons are numbered 887 and 888 in Schneyer. They are edited in Cole, The Preaching of the Crusades, Appendix D, pp. 235–39. 28. For a study of these sermons, see Penny Cole, David L. d’Avray and Jonathan Riley-Smith, ‘Application of Theology to Current Affairs: Memorial Sermons on the Dead of Mansurah and on Innocent IV’ in Nicole Bériou and David L. d’Avray, eds, Modern Questions about Medieval Sermons: Essays of Marriage, Death, History and Sanctity (Centro Italiano di Studi Sull’Alto Medioevo, Spoleto, 1994), pp. 217–45. 29. Cole, The Preaching of the Crusades, p. 236: ‘Illi etiam nobiles ad hoc intendentes ut impios Sarracenos a morte infidelitatis et a morte etiam inferni eruerent pugna- bant et eos reducerent ad salutem ...’ 30. See Cole et al., ‘Application of Theology’, pp. 229–32. 31. See Caroline Walker Bynum, Wonderful Blood: Theology and Practice in Late Medieval Northern Germany and Beyond (Philadelphia, PA: University of Pennsylvania Press, 2007), pp. 216–17. 32. Epistola Sancti Ludovici regis de captione et liberatione sua in Historiae Francorum scriptores a Philippo Augusto rege usque ad regis Philipp dicti pulchri tempora, ed., François Duchesne, 5 vols (Paris, 1636–49), vol. 5, pp. 428–32. 33. Jordan, Louis IX and the Challenge of the Crusade, p. 127. 34. M.C. Gaposchkin, ‘Louis IX, Crusade and the Promise of Joshua in the Holy Land’, Journal of Medieval History 34:3 (2008), 245–74. 35. Epistola sancti Ludovici, p. 429: ‘Et sicut accidit, permissione divina, peccatis nostris exigentibus, in manus inimicorum incidimus: nobis et karissimis fratribus nostris, A. Pictavensi et K. Andegavensi Comitibus, et caeteris qui nobiscum revertebantur per terram, nemine penitus evadente, captis et carceribus manci- patis, non sine maxima strage nostrorum, et effusione non modica sanguinis Christiani ...’ 36. Ibid., p. 430: ‘omnes qui capti fuerant a Sarracenis postquam venimus in Aegytum, Christianos captivos, nec non et omnes alios de quibuscumque patribus oriundos, qui capti fuerant a tempore quo Soldanus Kyemel’. Notes 167

37. Ibid.: ‘Quo perpetrato, statim multi Sarraceni armati, in illo furoris calore, venerunt ad nostrum tentorium, ac si vellent, ut timebatur a multis in nos et alios Christianos desavaevire, sed divina clementia eorum furiam mitigante super firmandis treugis praehabitis cum Soldano, et civitatis Damiatae liberatione festina, nos requisierunt instanter. Cum quibus, praemissis tamen ab eis verbo- rum et comminationum conitruis, tandem sicut Domino placuit, qui tanquam pater misericordiarum, et pius in tribulationibus consolator, gemitus compedi- torum exaudit, firmavimus cum iuramentis treugas quas feceramus antea cum Soldano ...’ 38. Carol Sweetenham, trans., Robert the Monk’s History of the First Crusade (Aldershot: Ashgate, 2005), p. 79. 39. Quantum praedecessores, translated in Jonathan Phillips, The Second Crusade: Extending the Frontiers of Christendom (Yale: Yale University Press, 2007), pp. 280–82. 40. The Rothelin continuator gives a list of all the released knights. See Shirley ed. and trans., Crusader Syria in the Thirteenth Century. 41. Gaposchkin, The Making of Saint Louis, p. 45. 42. Ibid., pp. 33–6 for the background. See also Louis Carolus-Barré, ‘Guillaume de Chartres clerc du roi, frère prêcheur, ami et historien de saint Louis’, Collection de l’école française de Rome 204 (1995), 51–7. 43. The text is to be found in E. Bouquet, ed., Recueil des historiens des Gaules et de la France, 24 vols (Paris: L’Imprimerie Royale, 1738), vol. 20, pp. 3–27. 44. Paris BN MS Lat. 10525; William Chester Jordan, ‘The Psalter of Saint- Louis (BN MS Lat. 10525): The Program of the Seventy-Eight Full-Page Illustrations’, Acta: The High Middle Ages 7 (Binghamton, New York, 1983), 65–91. 45. See also Gaposchkin, The Making of Saint Louis, p. 117, who notes that some Dominican liturgies linked Louis to Joseph being led out of prison in Egypt. 46. Harvey Stahl, Picturing Kingship: History and Painting in the Psalter of Saint Louis (University Park, PA: Pennsylvania University Press, 2008), especially chapter 4 which deals with thirteenth- century interpretations of the Old Testament. 47. Recueil des historiens, vol. 20, pp. 27–44. 48. Gaposckin, The Making of Saint Louis, p. 36. 49. L.S. Crist, ‘The Breviary of Saint Louis: The Development of a Legendary Miracle’, Journal of the Warburg and Courtauld Institutes 28 (1956), 319–23. 50. Recueil des historiens, vol. 20, p. 50. 51. Ibid., pp. 58–121. 52. Henri Delaborde, ‘Une Oeuvre nouvelle de Guillaume de Saint-Pathus’, Bibliothèque de l’Ecole des Chartes 63:1 (1902), 263–88 at p. 282: ‘Volebat eam reducere secum, si posset, vel capi seu mori cum eis’. 53. Paris BNF Ms Français 5716, fol. 128, Louis IX prisonnier, fourteenth- century copy of William of St Pathus’ Vie de S Louis. 54. Charles of Anjou’s testimony is recorded in Comte Paul Riant, ‘Déposition de Charles d’Anjou pour la canonisation de saint Louis’ in C. Jourdain, ed., Notices et Documents publiées par la Société pour l’Histoire de France a l’occasion du cinquantième anniversaire de sa fondation (Paris: Société pour l’Histoire de France, 1884), vol. pp. 170–6. 168 Notes

55. Déposition de Charles d’Anjou, p. 172: ‘... quia dec res si fieret malum et scandalum pessimum generaret, quia per hoc soli divites liberarentur, qui possent dare pretium, et omnes pauperes qui non haberent unde se ipsos redimere, capti perpetuo remanerent’. 56. Ibid., p. 174: ‘Facta est longa concertatio super istis, quousque Sarraceni per intepretem dedicerunt quod inter eos erat pia contentio de mutua caritate, qua dominus pro subditis, et illi pro domino volebant obsides remanere, tetigitque Dominus corde tyrannorum ...’ 57. Wailly, Histoire de Saint Louis. 58. Françoise Laurent, ‘La Vie de Saint Louis ou le Miroir des Saints’, in Dufournet and Harf, eds, Le Prince et son Historien, pp. 149–82, at p. 158. For a discussion, see Daisy Délogu, Theorizing the Ideal Sovereign: The Rise of French Vernacular Royal Biography (Toronto: University of Toronto Press, 2008), p. 38. 59. Smith, Crusading in the Age of Joinville. 60. Book 62 in Wailly’s edition, p. 169 and following. 61. Wailly, Histoire de Saint Louis, p. 174: ‘Il me dist: “Je m’acort que nous nous les- sons touz tuer; si nous en irons tuit en paradis”. Mais nous ne le creumes pas’. 62. Ibid., pp. 183–4: ‘car encore, dist-il, n’estes-vous pas mort pour li, ainsi comme il fu mors pour vous; et se il ot pooir de li resusciter, soiés certein que il vous deliverra quant li plaira’. 63. Ibid., p. 192: ‘Et il dist: “Que me donras tu? Que je t’ai occis ton ennemi, qui t’eust mort, se it eust vescu’. 64. Ibid., pp. 192–93. 65. Maureen Slattery, Myth, Man and Sovereign Saint: King Louis IX in Jean de Joinville’s Sources (New York: Peter Lang, 1985). 66. For an account of the shared experience of Louis and Joinville’s captivity, see Laurent, ‘La Vie de Saint Louis’, in Dufournet and Harf, eds, Le Prince et son Historien. 67. Gaposchkin, The Making of Saint Louis, pp. 132–37. 68. Smith, Crusading in the Age of Joinville, p. 139.

Conclusion

1. Caroline Walker Bynum, ‘Women Mystics and Eucharistic Devotion in the Thirteenth Century’ in her Fragmentation and Redemption: Essays on Gender and the Human Body in Medieval Religion (New York: Zone Books, 1991), pp. 119–50. 2. Dominique Iogna- Prat, Ordonner et exclure: Cluny et la société chrétienne face à l’hérésie, au judaïsme et à l’islam, 1000–1150 (Paris: Aubier, 1998). 3. Caesarius of Heisterbach, Dialogue on Miracles, trans. in John Shinners, ed., Medieval Popular Religion, 1000–1500: A Reader (Ontario: The Broadview Press, 1997), p. 94. 4. See Malcolm Lambert, The Cathars (Malden, MA: Blackwell, 1998), p. 248 for a number of examples of heretical opinions on the Eucharist. 5. Miri Rubin, Gentile Tales: The Narrative Assault on Late Medieval Jews (New Haven, CT and London: Yale University Press, 1999). 6. Arnold, Inquisition and Power, p. 66; Robert Jütte, ‘Stigma-Symbole: Kleidung als identitätsstiftendes Merkmal bei spätmittelalterlichen und Notes 169

frühneuzeitlichen Randgruppen (Juden, Dirnen, Aussätzige, Bettler)’, in Neithard Bulst und Robert Jütte, eds, Zwischen Sein und Schein. Kleidung und Identität in der ständischen Gesellschaft 44:1 (Freiburg im Breisgau, 1993), 66–90. 7. See Elizabeth Freeman, Narratives of a New Order: Cistercian Historical Writing in England, 1150–1220 (Turnhout: Brepols, 2002); Logan, Runaway Religious in Medieval England. 8. Siberry, Criticism of Crusading. 9. Edward Peters, ed., Christian Society and the Crusades 1198–1229 (Philadelphia, PA: University of Pennsylvania Press, 1971), p. 23. 10. Sibly and Sibly, trans., Peter of les Vaux- de- Cernay, The History of the Albigensian Crusade, p. 305. 11. The Memoirs of Philippe de Commynes, ed., Samuel Kinser, trans., Isabelle Cazeaux, 2 vols (Columbia, SC: 1973), vol. 2, p. 422. 12. Ibid., p. 423. 13. Ibid. 14. Ibid., p. 424. 15. See Meyvaert, ‘The Medieval Monastic Claustrum’, Gesta 12 (1973), 53–9. 16. Munich, BSB Clm 7685, fol. 111v. 17. In Jackson, ed., The Seventh Crusade, p. 168. Bibliography

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Index

Adhemar of Chabannes, Chronicon, Cathars, 59, 62, 91 41 Charles of Anjou, 102, 118–19 Aelred of Rievaulx, 16–23, 124 Châtelet, prison, 11 Agatha, saint, 38, 49 Chaucer, 12 Agincourt, battle of (1415), 104 Christianity, 13 Al Mansurah, 101–3, 107–9, 113, Christina mirabilis, 85–91, 97–8, 100, 115, 118, 120 126 Alain of Lille, 62 Christine de Pizan, 12 Albi, 68–70, 75 Chronicle of Jocelin of Brakelond, 33 Alfonse of Poitiers, 59 Cistercian order, 28–31, 122, 124, Alphabet of Tales, 83 125, 129 Ancrene Wisse, 23–5, 124 Clement V, pope, 68 Annales Herbipolenses, 106 Clothilde, queen, 42 Anselm of Alessandria, 62 Clovis, king, 41 Apollonarius, saint, 82 Cole, Penny, 92, 95, 96, 108 Apostasy, 30, 121 Confession, 53–4, 91 Arator, 38 Consolamentum rite, 62 Arnold, John, 128 Constantinople, 129, 130 Augustine, saint, 52, 74, 107, Council of Béziers (1246), 60 108–9 Council of Narbonne (1243), 60 Council of Toulouse (1229), 59, 74 Baldric of Bourgeuil, 92 Crusades, 42–3, 59, 63, 81, 91–100, Barbara of Nicomedia, saint, 38 101–23, 126, 129–30 Barratt, Alexandra, 21 Béatrice of Planisolles, 65–6 Damietta, 101–2 Benedict XI, pope, 75 De Sanctimoniali de Wattun, 16–20, Benedictine order, 129 124 Bernard de Castanet, 68–71, 74, 75 Delogu, Daisy, 119 Bernard Délicieux, 75–6 Detrusio, 8 Bernard Gui, Practica inquisitionis, Dunbabin, Jean, 5 62, 70, 71–2, 74 Bernard of Clairvaux, 11, 20, 25, Eberhard of Fürstenfeld, 44, 52, 56 61–2, 90, 106, 134 Edessa, 106 Berthold of Regensburg, 98 Enclosure, 10, 15–16, 20–7, 124, 129, Béziers, 60 130, 134 Body, 22, 27, 35, 54, 58, 74, 86–8, 95, Escape, 45–8, 65–6, 87, 94–5 105, 121, 124, 127, 128, 133 Eucharist, 127–8 Bohemond of Antioch, 42 Eudes of Châteauroux, 95, 98, 102, Bohne, Gotthold, 5 108–9 Eudes Rigaud, archbishop, 31–4, 102, Caesarius of Heisterbach, Dialogus 107, 125 miraculorum, 83, 128 Eugenius III, pope, 106, 112 Captives, 24 Exclusion, 99 Carcassonne, 66–8, 75–6, 78 Exempla, 81–5, 91, 95, 125

189 190 Index

Flint, Valerie, 11 Innocent IV, pope, 107, 134 Fortunatus, Vita Germani, 41 Inquisition, 8, 58–79, 125, 128 Foucault, Michel, 6–7 Iogna-Prat, Dominique, 128 Fourth Lateran Council (1215), 91, Ireland, Richard, 5 127 Franciscan order, 129 Jacobus de Voragine, 83, 84 François Villon, 11 Jacques de Vitry, 34–5, 81, 85–6, Frederick II, emperor, 129 93–5, 98 Freedom, 55 Jacques Fournier, 64–5, 73, 76 Friedlander, Alan, 75 Jacques Le Goff, 89 Friedman, Yvonne, 103, 104, 106, Jean de Joinville, 102, 111, 119–22 110 Jean Froissart, 12 Fugitives, 30 Jean Galand, 67, 78 Fürstenfeld abbey, 43–4 Jean Gerson, 90 Jerusalem, 91, 92, 94, 96, 100, 103 Gaposchkin, M. Cecilia, 110, 113, Jews, 128 115, 116, 122 Johannes Fresqueti, 70 Geltner, Guy, 5, 7, 90, 126 John le Romeyn, archbishop, 33 Geoffrey of Beaulieu, 102, 112–15, John of Abbeville, 96–7 119 John Peckham, archbishop, 33 Gerard de Frachet, 90 Jordan, William, 110, 114 Gilchrist, Roberta, 10 Joseph, 114–15 Given, James, 8, 58, 60–1, 70, 78 Goffman, Erving, 6 Kamel, sultan, 110 Gravelle, Yves, 106 Kienzle, Beverley, 62 Gregory IX, pope, 60, 96 King, Margot, 88 Guy de Lusignan, 104 Laurent, Françoise, 119 Hattin, battle of, 93, 103, 104, 110 Lay brothers (conversi), 29–30 Hell, 84, 90 Le Stinche, prison, 11 Henry of Clairvaux, 62 Lea, Henry, 78 Heresy, 59–78, 91, 125, 128 Leclerq, Jean, 7 Heribert of Périgueux, 61 Lefebvre, Henri, 9–10 Hildegard of Bingen, 61 Legenda Aurea, 1, 38, 40, 48 Hillner, Julia, 8 Leonard of Noblac/Noblat, saint, 11, Honorius III, pope, 91 12, 19, 36–8, 41–58, 83, 125, 134 Hours of Jeanne d’Evreux, 115 Liber exemplorum, 82 Howes, Laura, 11 Liberation: by death, 133; through Humbert of Romans, 98 prayer, 83, 122; by saints, 26, Humility, 23 36–58; from sin, 100; spiritual, 12, 26, 37, 40, 56, 58, 88, 114 Imprisonment: concepts of, 130; Life of Christina Markyate, 26–7 inquisitorial, 12, 58–79; monastic, Limbo, 84, 90 12, 15–35; as moral example, 82–4; Limoges, 42 representations of in art, 1–4, Louis IX, king of France, 12, 59, 60, 48–50; and war, 12, 46 101–23, 126, 129 Inchenhofen, 36–7, 43–56, 125 Louis XI, king of France, 131–4 Injustice, 54, 68, 75–6 Lusset, Elisabeth, 8 Innocent III, pope, 91, 92, 127, 130 Lutgard of Aywières, 85, 86, 90 Index 191

Maier, Christoph, 95 Raimon VI count of Toulouse, 130 Margaret of Antioch, saint, 1–3, 83 Raimon VII count of Toulouse, 59 Margaret of Ypres, 85 Ransom, 103, 104, 106, 110, 120 Mark, saint, 40 Relics, 50–1, 93 Martin of Pairis, abbot, 93 Religieux of St Denis, 1–5 Mary, 41, 46, 83 Remigius of Reims, 41 Mary of Oignies, 81, 85–6 Riley-Smith, Jonathan, 107 Massey, Doreen, 9–10 Roach, Andrew, 61, 78 Memory, 58–9, 71–9, 80, 108, 125 Robert of Artois, 101, 108–9, 118 Miracles, 36–41, 43–56, 115 Robert of Reims, 92, 112 Montaillou, 64, 66, 73, 77 Roger of Hovedon, 62 Mur (prison at Carcassonne), 66, Roman de Godefroi de Bouillon, 105 75–6 Rubin, Miri, 128 Rule of Life for a Recluse (De Institutione Nicholas, saint, 50 Inclusorum), 21–3, 27, 124 Nicholas Eymerich, Directorium inquisitorum, 70 Sacraments, 84, 127–8 Nothelfer (‘helper’ saints), 48 Sacrifice, 112, 126 Saladin, 103, 105 Odo of Canterbury, 39 Sargent, Steven, 44, 46, 50, 53 Orderic Vitalis, Historia Ecclesiastica, Scribner, Robert, 51 42 Sermons, 93–9 Otto of Freising, 50 Siberry, Elizabeth, 129 Simon de Montfort, 63 Penance, 88–91, 98 Sin, 39, 84, 97, 106, 107, 109, 110 Periculoso (1298), 129 Smith, Caroline, 103, 119 Peter ad vincula, saint, 37–40, 46–7 Soergel, Phillip, 51–2 Peters, Edward, 78 Space: concept, 4–5, 8–11, 19, 23, Philippe de Commynes, 131–4 25–6, 31, 77–9, 80–1, 115, 116–18, Pierre les Vaux-de-Cernay, Historia 122, 124, 131 albigensis, 62–3 Stahl, Harvey, 115 Pilgrimage, 48, 53–7, 114, 125 Stephen of Bourbon (Etienne de Post miserabile (1198), 92 Bourbon), 61, 83 Potestas claves, 39–40, 48 Strickland, Matthew, 104 Princes War (Bavaria, 1421), 46 Prison: building, 2, 28, 32, 44, 59, 60, Templars, 80, 81 67–8, 76–7, 131–2; historiography Tertullian, 10, 20 of, 5–8 Thomas Aquinas, 84, 109 Prisoners: child as, 84; mental state Thomas of Cantimpré, 85–91 of, 44, 53–4, 63–79, 111, 116, 120; Torture, 38, 44–5, 69, 70, 120–1 St Louis IX, 107–9, 126; of war, 45, Tour des Allemans (prison), 64–5, 72 81, 101–2, 103–7; welfare of, 66 Trinitarian Order, 106 Pugh, Ralph, 5 Tunis, 113 Punishment, 25, 58, 64–5, 106 Purgatory, 25, 63, 86–7, 89–90 Ubbio of Gubbio, saint, 40 Ulrich Riblinger, 44, 55 Quantum praedecessores (1145), 106, Urban II, pope, 112 112 Quia maior (1213), 92, 98 Valerius Maximus, 83 192 Index

Vauchez, André, 51 Watton, Augustinian priory of, Vincent Ferrer, 39–40 16–20 Virginity, 22, 27 William of Chartres, 102, 113, Votives, 50 –1 115–16, 119 William of St Pathus, 102, 113, 116, Walburga, saint, 50 119 Waldensians, 61, 62, 91 William of Tyre, 102, 103, 105, 106 Walker Bynum, Caroline, 127 Women, 15, 55, 69, 82–4, 85–91, 124