University of Wales Cardiff

From 1000 onwards religious dissent became more prominent in Europe. Some religious movements were seen as such a threat to social stability that the authorities went to great lengths to crush them, resorting to crusades, inquisitions and burning those who refused to recant their beliefs. This course will seek to contextualise these movements within the society from which they came and to examine the impact that they made on that society. It will also examine who became involved in such movements and explore reasons for their involvement. Why were so many women attracted to heresy? Why did religious dissent become such a problem for the ecclesiastical and lay authorities and why were those authorities unable to counter that problem effectively? The course will focus on certain large-scale movements such as the Cathars of S. France and the Albigensian Crusade which set out to crush them; the Rhineland mystics; the Lollards of England; the Hussites of Bohemia and the disastrously unsuccessful crusades launched against them. It concludes by looking forward to the Reformation and asks how far the European heresies before 1450 contributed to the religious and philosophical revolution of the sixteenth century.

On successful completion of the module a student will be able to:

· demonstrate a detailed knowledge of heresy and dissent in the middle ages and an understanding of the historical context and historiography of the subject

· analyse key themes and issues, such as the causes of heresy, in the light of these contexts;

· identify strengths, weaknesses, problems, and/or particularities of alternative historical/historiographical interpretations, such as the involvement of women in heresy;

· compare the relative merits and demerits of alternative views and interpretations and evaluate their significance

· demonstrate an understanding of some of the primary sources and an appreciation of how historians have approached them

How the module will be delivered

A range of teaching methods will be used in each of the sessions of the course, comprising a combination of lectures and seminar discussion of major issues. The syllabus is divided into a series of major course themes, then sub-divided into principal topics for the study of each theme.

There will be a total of nineteen lectures, nine seminars and a revision class.

Lectures:

The aim of the lectures is to provide a brief introduction to a particular topic, establishing the salient features of major course themes, identifying key issues and providing historiographical guidance. The lectures aim to provide a basic framework for understanding and should be thought of as useful starting points for further discussion and individual study. Where appropriate, handouts and other materials may be distributed to reinforce the material discussed.

Seminars:

The primary aim of seminars will be to generate debate and discussion amongst course participants. Seminars for each of the course topics will provide an opportunity for students to analyse and further discuss key issues and topics relating to lectures.

In addition, throughout the year the School hosts lectures and seminars on a range of fascinating and exciting topics given by visiting lecturers, scholars and postgraduates across a whole range of disciplines taught in SHARE. These normally take place at 5.15pm on weekdays (Tuesday, Wednesday Thursday), but some will also take place at lunchtimes. We encourage you to attend these events in addition to attending the lectures and seminars on this module. These research seminars are a unique part of the learning experience at University, and, although they may not always seem directly relevant to the courses you are taking, they will contribute to a broad knowledge of history and help develop your skills and approaches as historians. Look out for posters around the school throughout the year to see what’s on – I will also be advertising these to you in class.

Skills that will be practised and developed

· communicate ideas and arguments effectively, whether in class discussion or in written form, in an accurate, succinct and lucid manner.

· formulate and justify arguments and conclusions about a range of issues, and present appropriate supporting evidence

· an ability to modify as well as to defend their own position.

· an ability to think critically and challenge assumptions

· an ability to use a range of information technology resources to assist with information retrieval and assignment presentation.

· time management skills and an ability to independently organise their own study methods and workload.

· work effectively with others as part of a team or group in seminar or tutorial discussions.

How the module will be assessed

Students will be assessed by means of a combination of one 2000 word assessed essay [25%] and one three-hour unseen written examination paper in which the student will answer three questions [75%].

Course assignments:

The Assessed Essay will contribute 25% of the final mark for the module. It is designed to give students the opportunity to demonstrate their ability to review evidence, draw appropriate conclusions from it and employ the formal conventions of scholarly presentation. It must be no longer than 2,000 words (excluding empirical appendices and references).

The Examination will take place during the second assessment period [May/June] and will consist of an unseen three hour paper that will contribute the remaining 75% of the final mark for this module. 10 questions will be set; students answer three. Students should NOT answer a question which will result in their repeating significant amounts of material from their assessed essay.

Students will also be required to submit 1,000-word formative coursework by Monday 12 Nov. 2012.

The opportunity for reassessment in this module

The usual provisions for reassessment are made in this respect. Individual cases will be decided by the Examination Board of the History Board of Studies. Reassessment generally will take the form of a reassessment of the failed examination via a resit paper in the August Resit Examination Period.

Timetable

First semester

Part One: An overview of the issues

First semester

Wk 1. 4 Oct. Lecture 1. Introduction.

Wk 1. 5 Oct. Lecture 2: What is heresy?

Wk 2. 11 Oct. Seminar 1: What is heresy?

Wk 2. 12 Oct. Lecture 3: The attraction of heresy (1): ‘pull’ factors

Wk 3.18 Oct. Lecture 4: The attraction of heresy (2): theories about the origins of heresy

Wk 3. 19 Oct. Seminar 2: Why did heresy arise?

Wk 4: lecturer at a conference in Troyes, France

Wk 5. 1 Nov. Lecture 5: Reactions to heresy.

Wk 5. 2 Nov. Lecture 6: The repression of heresy.

Wk 6. Guided Study.

Wk 7. 15 Nov. Seminar 3: Why did the Church and the State persecute heresy? How effective was repression of dissidents?

Part Two: Individual heresies

Wk 8. 22 Nov. Lecture 7: Evangelical heresy 1000–1200: hermits and Waldensians.

Wk 8. 23 Nov. Lecture 8: Heresy at the Universities.

Wk 9. 29 Nov. Seminar 4: The Waldensians.

Wk 10. 6 Dec. Lecture 9: Dualism: The Cathars

Wk 10. 7 Dec. Lecture 10: The Albigensian Crusade.

Wk 11. 13 Dec. Seminar 5: The Cathars and the Albigensian Crusade.

Christmas vacation

Second semester

Wk 1. 31 Jan. Lecture 11: New Directions: Joachimites and Spiritual Franciscans; and heresy in the British Isles.

Wk 1. 1 Feb. Lecture 12: The heresy of the Free Spirit: Marguerite Porete and Sister Catherine

Wk 2. 7 Feb. Seminar 6: Was the heresy of the Free Spirit dangerous?

Wk 3. 14 Feb. Lecture 13: The troubled 14^th century, English intellectuals and John Wycliffe.

Wk 3. 15 Feb. Lecture 14: Wycliffe and the Lollards.

Wk 4. 21 Feb. Seminar 7: Were Lollards revolutionaries?

Wk 5. Guided Study.

Wk 6. 7 Mar. Lecture 15: Bohemia and the Hussites;

Wk 6. 8 Mar. Lecture 16: The Hussite Crusades;

Wk 7. 14 Mar. Seminar 8: Why did the crusades against the Hussites fail?

Wk 8. 21 Mar. Lecture 17: Medieval heresy, witchcraft and magic.

Wk 8. 22 Mar. Lecture 18: Medieval witchcraft and magic.

Easter vacation

Wk 9. 15 Apr. Seminar 9: Why were magic and astrology so popular in the middle ages?

Wk 10 25 Apr. Lecture 19: Heresy and the Reformation.

Wk 10. 26 Apr. Revision seminar.

Wk 11 Guided Study

Wk 12. Guided Study.

Sample Examination Paper

Cardiff University

DEGREE EXAMINATIONS 2002

Academic year: 2001–2002

Assessment period: Spring

Module Code: HS1710

Module Title: HERESY AND DISSENT, 1100–1450

Duration: 3 hours

Structure of Examination Paper:

There are 2 pages

There are 10 questions in total.

Equal marks are obtainable for all questions.

Students to be provided with:

One answer book.

Instructions to and information for students:

Answer three questions.

YOU WILL BE PENALISED IF THERE IS SUBSTANTIAL OVERLAP BETWEEN YOUR EXAMINATION ANSWERS AND MATERIAL ALREADY USED IN ASSESSED COURSEWORK

The use of dictionaries in this examination is not allowed.

1. What problems face the modern historian who is attempting to identify the beliefs of medieval heretics?

2. ‘The problem of medieval heresy should not be approached in terms of the socio-economic origins of heretical psychology, or even in terms of the Church’s “repression of monastic and lay religious passion”… Instead, it should be thought out in terms of the social and ideological dangers encountered and dealt with by a developing, empire-building Church.’ (Talal Asad). Do you agree with this assessment of the origins of medieval heresy?

3. Why was Waldensianism so much more tenacious than other twelfth century wandering preacher movements?

4. Was Catharism more attractive to certain groups in society than to others?

5. Did the Albigensian Crusade achieve anything more than the domination of the Languedoc by the King of France?

6. Why and to whom was the heresy of the Free Spirit dangerous?

7. What, if anything, did Lollardy owe to Wycliffe?

8. To what extent was Hussitism a nationalist movement rather than a religious heresy?

9. What was the attraction of magic and astrology to certain groups in society in the medieval period?

10. To what extent were the Church and State successful in crushing medieval heresy?

SEMINARS

Seminars take place on Thursdays, in the weeks noted below. For a full Bibliography for each seminar, see http://learningcentral.cardiff.ac.uk at: 12/13-HS1710 HERESY & DISSENT 1000–1450, under ‘Bibliography’. Here only a selection of reading is noted.

First semester

(1) Wk 2: What is heresy? What did heretics believe?

Consider the document ‘Spot the Medieval heretic.’ Why are all the descriptions of heretics so similar – even though they are so widely separated geographically and chronologically?

Why were these charges selected – and not others?
What primary sources have you read which give evidence of what heretics believed?
What are the problems of using these sources? Are they accurate? The French Annales historian Emmanuel Le Roy Ladurie, in his book Montaillou (1978), used inquisitors’ reports to reconstruct the religious beliefs of French villagers. Can historians validly use this kind of evidence in this way?

For both sides of the argument, see: John H. Arnold, Inquisition and Power: Catharism and the confessing subject in medieval Languedoc (Philadelphia, 2001), BX1720.A7; John Arnold, ‘Inquisition, Texts and Discourse,’ in Texts and the Repression of Medieval Heresy, ed. Caterina Bruschi and Peter Biller (Woodbridge, 2003), pp. 63–80; Caterina Bruschi, The Wandering Heretics of Languedoc (Woodbridge, 2009), pp. 3–9.

How far did inquisitors invent the beliefs they ascribed to those accused of heresy?
How many of these ‘heretics’ were not heretics but political deviants, or something else? Why were they labelled by medieval commentators as ‘heretics’?
How can historians now attempt to establish what heretics actually believed? Are modern historians guilty of imposing modern labels on medieval heretics? See, e.g., Mark Pegg, ‘Historiographical essay: On Cathars, Albigenses and Good Men of Languedoc’, Journal of Medieval History, 27 (2001), 181–95; Mark Pegg, ‘Heresy, good men, and nomenclature’, in Heresy and the persecuting society in the Middle Ages: essays on the work of R.I. Moore, ed. Michael Frassetto (Leiden, 2006).
Andrew Roach, in his The Devil’s World, pp. 1–9, describes religion as a ‘service industry’ and medieval heretics as ‘consumers’ who chose a different service. What do you think of this analogy?
How would you define a heretic?

What are the modern equivalents of medieval heretics?

in actual fact: e.g. do evangelical heresies still exist?
what is the equivalent of heresy in society nowadays? – e.g. what is the modern equivalent of refusing to accept the state religion, now that most people do not believe in God? Is it the refusal to accept the authority of the state? – are terrorists the modern equivalent of heretics? Were heretics in the middle ages regarded as the equivalent of terrorists? Or are modern ‘far right’ religious fanatics a closer equivalent (such as the Norwegian mass-murderer Anders Behring Breivik) – or what?

General reading

· Lambert, Medieval Heresy, ch.1;

· Moore, Origins, ch.1;

· Morris, Papal Monarchy, ch. 14;

· Mundy, Europe in the High Middle Ages, ch. 14.

· Norman Cohn, Europe’s Inner Demons, chs 3–4. BF1425.C6;

· See Philosophy Now, vol. 56 (July/August 2006) for some discussion of this topic: in the library, or see the first article online under ‘course documentation’ on the Blackboard pages for this course.

Some primary sources

Moore, Birth of Popular Heresy, p. 28, and nos 1–7, 8–18, 22–30, 31–40.
Wakefield and Evans, Heresies, nos 3, 6, 18, 19, 21, 25, 26, 32, 34, 35, 37, 38, 44b, 45–60.
Lollards of Coventry: 1486–1522, ed. and trans. Shannon McSheffrey and Norman Tanner, Camden Society 5th series vol. 23 (2003), e.g. pp. 72–3, Richard Gilmyn. (Humanities periodical shelved under ‘Camden Society’.)
For the ‘Four articles of Prague’ summing up Hussite beliefs, see The Crusade Against Heretics in Bohemia, 1418–1437, trans. Thomas A. Fudge (Aldershot, 2002), DB2080.F8, doc. 39, pp. 83–4.

General reading on the effects of torture and harsh interrogation techniques: can we trust evidence about heretics that was extracted by torture?

Gisli H. Gudjonsson, The Psychology of Interrogations, Confessions and Testimony (New York: Wiley, 1992), pp. 205–59: HV8073.G8 (ground floor of ASSL) and Law Library 346.9112 G

Shane O’Mara, ‘Torturing the Brain’, Trends in Cognitive Sciences, 13.12 (2009), 497–500 (available online)

Melissa B. Russano, Christian A. Meissner, Fadia M. Narchet and Saul M. Kassim, ‘Investigating True and False Confessions within a Novel Experimental Paradigm’, Psychological Science, 16 (2005), 481–6 (available online)

Would it have been possible for inquisitors to have forced suspects to confess to heresies they had never believed?

(2) Wk 3: Why did heresy arise?

Who started heretical movements? What was their social standing? – were they peasants, poor but educated people, or leaders of society?
Why would heresy be attractive to certain groups? For example, can you see any reason why dualism (the basis of Catharism) would be attractive to the very wealthy?

(the bibliography on Learning Central for this seminar has some web links which may help you consider this question)

How far did the reforming papacy encourage heretics? (e.g., see the online tutorial)
Was heresy particularly attractive to women – or not? Was heresy attractive to university lecturers?
How far was heresy linked to families or to certain trades or manufacturers? How important were families and/or groups of trades-people or manufacturers (e.g. weavers) in the growth and stability of certain heresies?

On the basis of your answers to the questions above:

· Do you think that the appearance of heresy in western Europe in the eleventh and twelfth centuries was a result of increasing trade?

· Did the growth in towns encourage the growth of heresy?

· Did the increase in education encourage heresy?

· How far did the shortcomings of the Catholic Church encourage the growth of heresy?

· Do you think that any other factors were important?

· Do you think that the appearance of heresy indicated political discontent? social discontent? religious fervour?

Consider R. I. Moore’s theory of The Formation of a Persecuting Society. On what grounds does he argue that heresy was ‘invented’ by the Church and the State authorities as a means of consolidating their authority and extending their power?

What are the strengths of this theory? What are its shortcomings? How far does it convince you?

General Reading

Lambert, Medieval Heresy, ch. 3
Moore, Origins, esp. Appendix and chs 2–3, but also chs 4–8. For weavers, see the index.

Primary sources

Wakefield and Evans, Heresies, no. 8, pp. 143–6, 11, 22, 27, 30, 33. For clothmakers and weavers see pp. 96, 38, 672 n. 8, 723 n. 1
Moore, Birth of Popular Heresy, nos 8–9, 11–16, 18–19, 31–34. For weavers, see pp. 25, 43, 80, 90, 104–5, 146. For Lambert le Bègue’s group see pp. 103–11.

Secondary sources

Talal Asad, ‘Medieval Heresy: An Anthropological View’, Social History, 11 (1986), 354–62.
Peter Biller and Anne Hudson, eds., Heresy and Literacy, 1000–1530 (Cambridge University Press, 1994) esp. pp.1–37. BT1319.H3
Janet Nelson, ‘Society, Theodicy and the Origins of Heresy: Towards a Reassessment of the Medieval Evidence’, in Schism, Heresy and Religious Protest: Papers read at the tenth summer meeting and the eleventh winter meeting of the Ecclesiastical History Society, ed. Derek Baker, Studies in Church History, 9 (1972). A Humanities periodical, shelved under ‘Studies in Church History’.

TLTP Online tutorial: Tim Reuter, ‘The Papacy, Religious Change and Church Reform’. Find it via Learning Central, under ‘External Links’ or online via ‘Information for current students: History and Welsh History’: http://www.cardiff.ac.uk/share/currentstudents/history/index.html (near end of page)

Women and heresy versus women in orthodox religion

R. Abels and E. Harrison, ‘The Participation of Women in Languedocian Catharism’, Mediaeval Studies, 41 (1979), 215–251.
Malcolm Barber, ‘Women and Catharism’, III in his Crusaders and Heretics: 12th–14th centuries, (Aldershot, 1995), BR270.B2
Emmanuel Le Roy Ladurie, Montaillou, chs 12 and 16
Peter Biller, ‘Cathars and Material Women’, in Medieval Theology and the Natural Body, ed. Peter Biller and Alastair J. Minnis (Rochester: York Medieval Press, 1997), BT741.2.M3
Peter Biller, ‘The Common Woman in the Western Church in the Thirteeenth and Fourteenth Centuries’, in Women in the Church, ed. W. J. Sheils and Diana Wood, Studies in Church History, 27 (1990); BR140.S8
Brenda Bolton, ‘Mulieres Sanctae’, in Women in Medieval Society, ed. Susan Mosher Stuard (Philadelphia, 1976), HQ1143.W6
J. Coakley, ‘Gender and the Authority of friars: the Significance of Holy Women for 13th century Franciscans and Dominicans’, Church History, 60 (1991), 445–60
Fiona J. Griffiths, ‘Sibings and the Sexes within the Medieval Religious Life’, Church History, 77 (2008), 26–53

(3) Wk 7: Why did the Church and the State persecute heresy? How effective was repression of dissidents?

(a) How did heretics live their everyday lives? Think about the different heretics you’ve read about: Cathars, Waldensians, Free Spirits, any other groups; or the later heretics such as Lollards and Hussites. Would they have fitted into society?

Would they pay taxes to the king? (Did they acknowledge secular authority? Did they have private property?)

If they were summoned to court to answer for a crime, would they attend?

If they were summoned for military service, would they go?

Did they think that murder was acceptable? Did they respect human life?

Did they respect private property? Would they steal?

Would they agree with abortion, or would they oppose it?

If their next door neighbour needed help, do you think that a Cathar would help a non-Cathar?

If you threw a party, would you invite a heretic? And would they come?

b) What motivated inquisitors? Think about the reactions to heresy in the primary sources below. Is it possible to understand why inquisitors acted against heretics? Look at Charles H. Haskins’s article on Robert le Bougre: why did he act as he did? Again, look at Norman Cohn, Europe’s Inner Demons, pp. 43–8 on Conrad of Marburg and ask the same question. Consider James Given’s work on how inquisitors operated in the Languedoc. See the Inquisitor Bernard Gui describing how inquisitors went about their work, translated in Paul Halsall’s Medieval Sourcebook at: http://www.fordham.edu/Halsall/source/heresy2.asp

c) Was there a systematic approach to repressing heresy?

· How far were individual popes involved in persecutions? (Try looking up individual popes in the index of Lambert, Medieval Heresy, such as Alexander III, Innocent III, Gregory IX).

· Did the Church and State co-operate, or were they at loggerheads? Look at chapter 2 of Malcolm Barber, The Cathars, for co-operation between the local nobility and the Albigensian heretics in the south of France. Think about:

· Was the inquisitors’ reaction proportionate to the threat?

· Were inquisitors effective in stamping out heresy?

Essential reading: the articles by Kieckhefer and by Kelly in the list below.

See also:

Margaret Aston, ‘Lollardy and the Reformation: Survival or Revival?’ History, 49 (1964), 149–70
Euan Cameron, The Reformation of the Heretics: the Waldenses of the Alps, 1480–1580 (Oxford, 1984), BX4881.2.C2

(4) Wk 9: The Waldensians

a) Who were the Waldensians?

How did the Waldensian movement begin? Look at the account of Waldes’s conversion (written in 1218) in the online Medieval Sourcebook: http://www.fordham.edu/halsall/source/waldo1.asp (NB: despite the title of this article, there is no good evidence that Waldes’s first name was ‘Peter’). What did Waldes do after his change of lifestyle which marked him as different from other people?
The description of Waldensians by Caesarius of Heisterbach (written between 1220 and 1235: translation online at http://www.fordham.edu/halsall/source/caesarius-heresies.asp) is a stereotype, but indicates how contemporaries viewed them. To judge from this text, what was the Waldensians’ most characteristic activity?
In 1254 Reinier Saccho or Sacconi, a Dominican inquisitor and former Cathar perfect, wrote a description of Waldensian beliefs (online at http://www.fordham.edu/halsall/source/waldo2.asp) Bearing in mind that Reinier probably distorted these beliefs, how you do think that the Waldensians’ way of life differed from the everyday life of Catholics? What would have been different about them, if anything?
If Waldes had begun preaching a generation later, would he have been accepted by the Church? (Compare the fate of the Waldensians with the Humiliati: see Lambert, Medieval Heresy, pp. 100–103). How far do you think individual papal policy was responsible for the fate of heretics?

b) How did the Waldensian movement survive to the present day?

Why was the movement popular? – who joined?
Why was it savagely persecuted? – who regarded it as a danger? (Essential reading: Cohn, Europe’s Inner Demons, BF1425.C6, ch. 4, for the ‘demonization’ of the Waldensians. Robert Lerner, Heresy of the Free Spirit, BT1358.L3, is also useful.)

How were the Waldensian Churches organised?
How did they survive persecution? – did their organisation or their way of life help them to survive?

Reading

Primary sources: see the websites above, and

Wakefield and Evans, Heresies, nos 30–38, 43, 52, 55 pp. 386–404.
Moore, Birth of Popular Heresy, nos 34, 40 (pp. 153–4) 39 (pp. 144–5).
Peters, Heresy and Authority, nos 23–27
The Inquisitor’s Guide, by Bernard Gui; trans. Janet Shirley – section on Waldensians.

General reading

Lambert, Medieval Heresy, chs 5, 8, 19
Moore, Origins, pp. 228–31
Leff, Heresy in the Later Middle Ages, vol.2, pp. 452–85.
Biller and Hudson, Heresy and literacy, chapters 7–10.
Shulamith Shahar, Women in a Medieval Heretical Sect: Agnes and Huguette the Waldensians, trans. Yael Lotan (Woodbridge, 2001), BX4881.3.S4
Gabriel Audisio, The Waldensian Dissent: Persecution and Survival, c. 1170–c.1570 (Cambridge, 1999), BX4881.2.A8
Gabriel Audisio, Preachers by Night: the Waldensian ‘Barbes’ (Leiden, 2006), BX4881.3.A8
Peter Biller, The Waldenses, 1170–1530: Between a Religious Order and a Church (Aldershot, 2001), BX4881.2.B4
Euan Cameron, The Reformation of the Heretics: the Waldenses of the Alps, 1480–1580 (Oxford, 1984), BX4881.2.C2
Euan Cameron, Waldenses: Rejections of Holy Church in Medieval Europe (Oxford and Malden, MA., 2000), BX4881.2.C2
Norman Cohn, The Pursuit of the Millennium: Revolutionary Millenarians and Mystical Anarchists of the Middle Ages, 3rd edn. (London, 1970, etc.), BR270.C6, chs 2–3.
Mary A. Rouse and Richard H. Rouse, ‘The Schools and the Waldensians: a New Work by Durand of Huesca’, in Christendom and its Discontents, ed. Waugh and Diehl.

(5) Wk 11: Who were the Cathars? What did the Albigensian crusade achieve?

What did Cathars believe?

Read the description of these heretics by Caesarius of Heisterbach on Learning Central, under the Bibliography for this seminar. Can we believe his description? Think back to seminar 1, when we discussed the (un)reliability of medieval writers, and the assumptions of modern historians.

If Caesarius’s description is accurate, why was this, as he says, a ‘horrible heresy’?

What was attractive about this heresy?

Look at some modern writings on Cathar beliefs – by Barber, Lambert, or Pegg. Were these heretics’ austere lifestyle, their education and their myths attractive? Was the attraction that it wasn’t necessary to be a full member? Or did people drift into this heresy simply because it was a social movement – their family and friends belonged to it?

Why was it so important to wipe out this heresy?

Think about the factors we discussed in the first three seminars. What would the long-term impact of this heresy have been in southern France?

What did the Albigensian Crusade achieve?

a) What was the attraction of the Languedoc region for outsiders? What did the different parties hope for through the war, and what did they actually get? (List the different parties and decide what each of them gained).

(b) Was the crusade against the Cathars, or was it against all the people of the Languedoc – e.g. because, in effect, they had all aided and abetted heretics?

c) Was heresy stamped out? Was peace established?

d) What was the cultural and human cost of the campaign? What was the long-term impact of the crusade?

e) Who came out best from the crusade? Who came out worst?

Reading: see the Bibliography for seminar 5 on Learning Central. And especially:

Primary sources

Janet Shirley, trans., The Song of the Cathar Wars (Aldershot, 16), DC83.3.G8
Elizabeth Hallam, ed. and trans., Chronicles of the Crusades (London, 1989), Folio D161.1.C4, pp. 226–242.
The History of the Albigensian Crusade: Peter of les Vaux-de-Cernay’s Historia Albigensis, trans. W.A. and M.D. Sibly (Woodbridge, 1998), DC83.2.P3
The Chronicle of William of Puylaurens: the Albigensian Crusade and its Aftermath, trans. W.A. and M.D. Sibly (Woodbridge, 2003), BX4891.3.W4
The description of the Cathars and the sack of Béziers is also in Caesarius of Heisterbach, The Dialogue on Miracles, trans. by H. von E. Scott and C. C. Swinton Bland,intro. G. G. Coulton (London, 1929), vol. 1, pp. 343–7, PA8295.C3.S2
The Inquisitor’s Guide, by Bernard Gui; trans. Janet Shirley – section on Cathars.

General reading

Lambert, Medieval Heresy, chs 6 and 7;
Gordon Leff, Heresy in the later middle ages: the relation of heterodoxy to dissent, c.1250–1400, 2 vols (1967, 1999), BT1315.L3, pp. 450–2.
Malcolm Barber, The Cathars, BX4891.2.B2
Malcolm Barber, ‘The Albigensian Crusades: Wars like any Other?’ in Dei gesta per Francos; crusade studies in honour of Jean Richard, ed. Michel Balard, Benjamin Z. Kedar and Jonathan Riley-Smith (Aldershot, 2001), D159.D3: pp. 45–55.
Michael D. Costen, The Cathars and the Albigensian Crusade (Manchester, 1997), BX4891.2.C6
Elaine Graham-Leigh, The Southern French nobility and the Albigensian Crusade (Woodbridge, 2005), DC83.3.G7
Bernard Hamilton, The Albigensian Crusade, DC83.3.H2 and BX2470.H2.
Malcolm Lambert, The Cathars, BX4891.2.L2
L. Marvin, The Occitan War (Cambridge, 2008) On order for library
J. Sumption, The Albigensian Crusade (London, 1978) – avoid chapter 2. DC83.3.S8
Walter Wakefield, Heresy, Crusade and Inquisition, DC611.L3.W2
There is a summary online at: http://www.the-orb.net/textbooks/crusade/albig.html

Second semester

(6) Wk 2: What was dangerous about the heresy of the Free Spirit?

a) What was the heresy of the Free Spirit?

‘An abominable sect of wicked men … and faithless women’. Look at the degrees issued by the Church Council of Vienne in 1311–12: http://www.papalencyclicals.net/Councils/ecum15.htm#can28. (You may have to go to http://www.papalencyclicals.net/Councils/ecum15.htm and then click on Decree 28). Note what the Council stated that the Beghards and Beguines believed.

Look at one or two of the primary sources below to see different views of these groups.

What characteristics would make ‘heretics of the free spirit’ a threat (and a threat to whom)?
were their beliefs antisocial or anarchic? (Different historians have different views on this one. You will have to decide what the ‘Free Spirits’ believed in order to answer this question. Can their beliefs be tightly defined? Go down the questions we asked in seminar 3 about heretical behaviour. Can you answer any of these for the Free Spirits?)
what sort of people were called ‘free spirits’? Why? Were these beliefs particularly attractive to women – or not? If not, why did leading churchmen believe that they were?
How many people were involved in the ‘free spirit’ movement?
was this heresy widespread in Catholic Europe, or in any particular areas?
how did heretics of the Free Spirit actually behave – did they start revolts or murder people? Did their actions follow their supposed beliefs?
Were all Beguines and Beghards equally dangerous? If not, which were most dangerous?

b) Other possible motivations for repression:

Could there have been political motivation for repressing this heresy?
or financial motivation?
was the problem purely a clash of religious ideology?
Was the problem exaggerated by the Church or state authorities for political ends? If you believe that it was, find examples.

Reading

General reading

Norman Cohn, The Pursuit of the Millennium, chs 8 and 9
Lambert, Medieval Heresy, chs 10 and 11, and pp. 202–5
Leff, Heresy in the Later Middle Ages, vol.1, ch. 4.
Lerner, The Heresy of the Free Spirit, pp. 71–8, 182–6, 215–21

Primary sources

Marguerite Porete, The Mirror of Simple Souls, trans. E. L. Babinsky (New York, 1993) (and there are also other translations available in the library) BV5091.C7.P2. Compare to:
Meister Eckhart, in Meister Eckhart, Teacher and Preacher, ed. Bernard McGinn (New York, 1986), B765.E32.M2
‘The Sister Catherine Treatise’, in Bernard McGinn, Meister Eckhart, Teacher and Preacher, pp. 10–14, 349–87
Mechthild of Magdeburg , The Flowing Light of the Godhead, trans. Frank Tobin (New York, 1998) BV5091.V6.M3.
Peters, Heresy and Authority, sections 7–8
The Inquisitor’s Guide, by Bernard Gui; trans. Janet Shirley – section on Beguins/Beguines.

(7) Wk 4: In what sense, if any, were the Lollards revolutionaries?

a) Why were people attracted to Lollardy?

What sort of people became Lollards – in what areas? Was it particularly attractive to women – or not? Was it particularly attractive to any definable group in society?
How were Lollards organised? How did they spread their beliefs?
Did this make them a threat to the government?
Why did persecution take so long to develop?

b) What were their beliefs?

Let’s go back to some of the questions we had earlier in the course.

Did Lollards pay taxes to the king? (Did they acknowledge secular authority? Did they have private property?)

If they were summoned to court to answer for a crime, would they attend?

If they were summoned for military service, would they go?

Did they respect private property? Would they steal?

Would they agree with abortion, or would they oppose it?

If their next door neighbour needed help, do you think that a Lollardwould help a non-Lollard?

If you threw a party, would you invite a Lollard? And would they come if you did?

Now think about the Lollards’ attitude to pilgrimages; to images in churches; to the eucharist; to saints.

How closely did they follow Wycliffe’s teachings?
What was their role in the Revolt of 1381?
Did they believe in revolution?
If so, did this make them a threat to the government?
Why did persecution take so long to develop?

c) Some individuals

· Who was Margery Kempe, and why was she accused of Lollardy? See her autobiography, The Book of Margery Kempe, trans. B. A. Windeatt PR2007.K3.B6 (other translations are also available), and look up ‘Margery Kempe’ in the Oxford Dictionary of National Biography online (one of the University’s databases), on Voyager and in the International Medieval Bibliography database. There is also some reading on Margery Kempe on Learning Central, unde r the Bibliography for the seminar.

· Who was Walter Brut and why was he tried for heresy? There is a selection of reading on Walter Brut on Learning Central, under the Bibliography for this seminar

Reading

General reading

· Norman Cohn, Pursuit of the Millennium, ch. 11 first part.

· Lambert, Medieval Heresy, chs 12–13 and 19

· Leff, Heresy in the Later Middle Ages, vol. 2, chs 7 and 8

· John Arnold, ‘Lollard Trials and Inquisitorial Discourse’, in C. Given-Wilson, ed., Fourteenth-Century England II (Boydell, 2003), pp. 81-94 – compares persecution of Lollards with persecution of Cathars in France.

· Margaret Aston, ‘Corpus Christi and Corpus Regni: Heresy and the Peasants’ Revolt’, Past and Present, 143 (1994), 3–47: also available online from JSTOR

· Margaret Aston, ‘Lollardy and Sedition’, in Peasants, Knights and Heretics: Studies in Medieval English Social History, ed. Rodney Hilton (Cambridge, 1976), HC254.H4 and in Past and Present, 17 (1960), 1–44: also available online from JSTOR

· Alcuin Blamires, ‘The Wife of Bath and Lollardy’, Medium Aevum, 58.2 (1989), 224–42

· Anne Hudson, ‘The Mouse in the Pyx: Popular Heresy and the Eucharist’, Trivium, 26 (1991), 40–53

· Kathleen Kamerick, Popular piety and art in the late Middle Ages: image worship and idolatry in England, 1350-1500 (New York, 2002), BR750.K2 – discusses the Lollard attitude to images of saints.

· Sharron McSheffrey, Gender and Heresy: Women and Men in Lollard Communities 1420–1530 (Philadelphia, 1995), BX4901.2.M2.

· Richard Rex, The Lollards (Basingstoke and New York, 2002), BX4901.2.R3

· J. A. F. Thomson, ‘Orthodox Religion and the Origins of Lollardy’, History, 74 (1989)

Primary sources

Peters, Heresy and Authority, section 10 nos 56–60.
C.M.D. Crowder, Unity, Heresy and Reform, doc.13.
Lollards of Coventry: 1486–1522, ed. and trans. Shannon McSheffrey and Norman Tanner, Camden Society 5th series vol. 23 (2003). Humanities periodical under ‘Camden Society’
http://www.the-orb.net/encyclop/culture/towns/florilegium/community/cmreli08.html whyt were neither the Prior nor Friar Bredon willing come out of the church until the mayor was present?
http://www.the-orb.net/encyclop/culture/towns/florilegium/community/cmreli09.html What did the parson of the church of Wynkpole preach that was so objectionable? What was the significance of a man trying to preach when the vicar was trying to say mass?
http://www.the-orb.net/encyclop/culture/towns/florilegium/community/cmreli10.html What had John Fynch, tiler, believed that was heretical? What was so objectionable to his beliefs?

(8) Wk 7: To what extent were the Hussites successful? Why did the Crusades against the Hussites fail?

There will be a handout of sources for this seminar.

a) What problems did the crusaders face? Consider problems of their own making; problems posed by the Hussites; other external factors.

Could the problem of the Hussites have been better solved in another way?

b) What did the Hussites set out to achieve?

What were the Hussites’ strengths?

What were their weaknesses?

Why did Hussitism never spread outside Bohemia?

So: how far were the Hussites successful?

Reading

General reading

Lambert, Medieval Heresy, chs 15–18
Leff, Heresy in the Later Middle Ages, vol.2, ch. 9.
Cohn, The Pursuit of the Millennium, ch. 11.
Thomas A. Fudge, The Magnificent Ride: The First Reformation in Hussite Bohemia (Aldershot and Brookfield, VT, 1998), BX4915.2.F8
Thomas A. Fudge, Jan Hus (London, 2010), on order
Frederick G. Heymann, John Zizka and the Hussite Revolution (Princeton, 1955), DB208.H3.
G. A. Holmes, ‘Cardinal Beaufort and the Crusade against the Hussites’, English Historical Review, 88 (1973), 721–50 and online at JSTOR
Norman Housley, The Later Crusades, 1274–1580: from Lyons to Alcazar (Oxford, 1992), D171.H6, pp. 249–259.
Norman Housley, ‘The Crusading Movement, 1274–1700’, in The Oxford Illustrated History of the Crusades, ed. Jonathan Riley-Smith (Oxford, 1995), pp. 281–283. D157.O9
J. Klassen, ‘The Disadvantaged and the Hussite Revolution’, International Review of Social History, 35 (1990), 249–72
John M. Klassen, Warring Maidens, Captive Wives and Hussite Queens: Women and Men at War and at Peace in fifteenth century Bohemia (Boulder, 1999), DB2098.K5
Gordon Leff, Heresy in the Later Middle Ages: section on Hussites.
F. Smahel, ‘John Hus, Heretic or Patriot?’ History Today, 40 April (1990), 27–33

Primary sources

· Peters, Heresy and Authority, section 10, nos 61–63.

· Crowder, Unity, Heresy and Reform, docs 14, 15, 16, 28.

· The Crusade Against Heretics in Bohemia, 1418–1437, trans. Thomas A. Fudge (Aldershot, 2002), DB2080.F8, esp. doc. 39, pp. 83–4: Four Articles of Prague

· ‘The very pretty chronicle of John Zizka’, ch. 1 of: Frederick G. Heymann, John Zizka and the Hussite Revolution (Princeton, 1955), DB208.H3.

· Documents on the Later Crusades, 1274–1580, trans. Norman Housley (Basingstoke, 1996), D171.D6; nos 37–42

(9) Wk 9: Why were magic and astrology so popular in the middle ages?

a) What was magic?

What was the purpose of magic and astrology?

Was magic necessarily viewed as ‘bad’?

Who would find magic or astrology ‘useful’?

b) Who became involved in magic? Why did certain groups become involved in or accused of magic:

midwives
the clergy
university scholars?

c) Was magic taken seriously? To answer this question, consider:

references to magic in romance literature;
accusations of witchcraft;
the production of magical treatises.

d) Why did accusations of witchcraft increase from the 13th century onwards?

Reading

There are some sources online at:

http://www.the-orb.net/encyclop/culture/magwitch/magic.html

General reading

· Norman Cohn, Europe’s Inner Demons (London and Chicago, 1975, 1993 and 2000), BF1425.C6, etc. (NB ‘BF’ is on the ground floor of the library)

· Bernard Hamilton, Religion in the Medieval West, ch. 17.

· Richard Kieckhefer, Magic in the Middle Ages (Cambridge, 1989 and 2000), BF1593.K4.

· Richard Kieckhefer, European Witch Trials: their Foundations in Popular and Learned Culture, 1300–1500 (London, 1976), BF1565.K4

· Conjuring Spirits: Texts and Traditions of Medieval Ritual Magic, ed. Claire Fanger (Stroud, 1998), BF1593.C6.

· Richard Kieckhefer, Forbidden Rites: a Necromancer’s Manual of the Fifteenth Century (Stroud, 1997), BF1593.K4

· H. Kelly, ‘English Kings and Fears of Sorcery’, Mediaeval Studies, 39 (1977), 206–38

· A. Neary, ‘The Origins and Character of the Kilkenny Witchcraft case of 1324’, Proceedings of the Royal Irish Academy Section C, 83 (1983), 333–50

· The Inquisitor’s Guide, by Bernard Gui; trans. Janet Shirley – section on sorcery

Medieval science

Lyndy Abraham, A Dictionary of Alchemical Imagery (Cambridge, 2001), PN56.A44.A2
Charles Talbot, ‘Elexir of Youth,’ in Chaucer and Middle English Studies in honour of Rossell Hope Robbins ed. Beryl Rowland (London, 1974), PR251.C4 – on alchemy.
Jim Tester, A History of Western Astrology (Woodbridge, 1987), BF1671.
C. Butler, Number Symbolism (London, 1970), PN56.N8.B8
John Larner, Italy in the Age of Dante and Petrarch, 1216–1380 (London, 1980), DG531.L2. See ch. 2, especially pt. 1, on an emperor’s interest in astrology.

(10) Wk 10: Revision

a) Produce a summary of the course, isolating the important themes.

b) Produce one exam question to test one aspect of the course.

c) Produce a summary answer to this question.

In class, students will exchange questions and attempt to answer the question set, or at least to say how they would go about answering it. They should also consider: is this a fair question? What does it set out to test? Does it do this effectively?

The objective of this exercise is to help you to think more deeply about:

a) the overall course content;

b) how examination questions are set, to help you understand how to spot what the examiner wants and how to go about answering questions. There will also be an opportunity to discuss any aspects of the course which are causing you difficulties.

FORMATIVE (NON-ASSESSED) COURSEWORK

Write on one of the following six extracts from primary sources relating to heresy. You should write around 1000 words and include full references and a bibliography. You should:

set the text in context: who was the writer? when was it written? Why was it written? You may have to do a little detective work, put evidence together and make deductions.
identify or explain any individuals, places, incidents or doctrines named;
answer the question given with the extract;
explain the significance of this extract for our understanding of medieval heresy and/or the repression of medieval heresy.

In researching your answer, first look up the extract in the book given as the source of reference and read the whole of the piece from which the extract is taken, and the introduction to that piece. This should give you the context and will suggest further avenues of investigation. Suggestions for additional reading are given after each extract, but you will normally find information in Lambert, Medieval Heresy, and (for the first 3 extracts) in Moore, Origins of European Dissent. For additional guidance on writing primary source analyses, see the Blackboard page for this course, under ‘Assignments’.

This essay should be handed in, following the same procedures as for assessed work, before 3.00pm on 12 November 2012. The mark will not contribute to the mark for the course, but this work is intended to give you practice in writing essays, and should help you when you come to write the assessed essay.

1. … he no longer preached in hidden places and in bedrooms but upon the rooftops and delivered his sermons in the open fields to a multitude thronging about him on all sides. He put on the pomp of a monarch going out to harangue the people, attended by a retinue who bore banner and sword before him as though he went forward to speak amidst royal trappings. On his words the deluded people hung as if he were an angel of God. But he, being in fact the angel of Satan, proclaimed that the churches of God were to be reckoned as houses of ill repute, that the function of priests at the Lord’s table was worthless, fit rather to be called pollution than sacrament, that the efficacy of the sacraments depends on the merits and sanctity of the ministers.

‘The Heresy of Tanchelm’ from Wakefield and Evans, Heresies of the High Middle Ages, no. 8a, p. 98; another translation in Moore, Birth of Popular Heresy, p. 29.

(See the reading for seminar 2, especially Moore, Birth of Popular Heresy, no. 9, and the other works of R. I. Moore; and look up ‘Tanchelm’ in Lambert, Medieval Heresy, and Norman Cohn, The Pursuit of the Millennium (1970), BR270.C6. Lambert, p. 58, points out that some of the information in this document appears to have been ‘borrowed’ from the 6^th-century writer Gregory of Tours, The History of the Franks, Bk. 10 ch. 25!)

Who was Tanchelm and why was he regarded by some interests (who?) as a threat to society?

2. In the course of the same year (that is, 1173) of our Lord’s incarnation, there was at Lyons in Gaul a certain citizen named Waldes, who had amassed a great fortune through the wicked practice of lending at interest. One Sunday he had been attracted by the crowd gathered around a minstrel and was touched by the latter’s words. Wishing to talk to him more fully, he took him to his home ... On the following morning, the said citizen hastened to the school of theology to seek counsel for his soul’s welfare.

‘The origins of the Waldensian heresy’, from Wakefield and Evans, Heresies of the High Middle Ages, p. 201.

(See reading list for seminar 4,‘The Waldensians’, and look up Waldes in Lambert, Medieval Heresy, and Moore, Origins. N.B.: ‘the ‘Chronicon universale anonymi Laudunensis’ is ‘The anonymous Universal Chronicle of Laon’. You may compare this description of Waldes and his religion to Stephen of Bourbon’s account in Wakefield and Evans, pp,. 208–10.)

What does this story tell us about the beginning of the most successful heresy of the Middle Ages? Is it believable, or could it simply be a myth?

3. On the Evil principle. — For this reason, in the opinion of the wise it is firmly to be believed that there is another principle, one of evil, who is mighty in iniquity, from whom the power of Satan and of darkness and all other powers which are inimical to the true Lord God are exclusively and essentially derived … Otherwise, it would seem obvious to these same [wise] persons that this Divine Might struggles, destroys and wars against itself.’

‘The Book of the Two Principles (Part IV)’ from Wakefield and Evans, Heresies of the High Middle Ages, no. 59, para. 7; p. 556.

(See the articles on the Cathars’ books in Peter Biller and Anne Hudson, Heresy and Literacy (1994), chs 1, 4, 5: BT1319.H3. Look up Cathar doctrine and the Liber de duobus principiis (i.e., the book this extract is taken from) in Malcolm Barber, The Cathars, esp. pp. 81–93, and Malcolm Lambert, The Cathars, esp. pp. 158–65, 194–205. Look on the Blackboard pages for this course under ‘Bibliography’: the reading for lecture 9, ‘Cathars and Dualism’.)

How significant were ‘the two principles’ of good and evil to Cathar beliefs? How could these beliefs have made Catharism an attractive religion?

4. Also why would such souls feel guilty about taking what is necessary if necessity asks it? For these Souls, this would be to damage the innocence and to encumber the peace in which such a Soul rests from all such things.Who would make their conscience guilty about taking the necessities from the four elements, such as light from heaven, warmth from fire, dew from the water, and from the earth what sustains us?

Marguerite Porete, The Mirror of Simple Souls, trans. Babinsky, p. 100.

(See reading for seminar 6 and on the Blackboard pages for this course under ‘Bibliography’, lecture 12, ‘The Heresy of the Free Spirit’. See in particular Lerner, The Heresy of the Free Spirit (1972), BT1358.L3.)

What was the significance of this statement for Marguerite’s own doctrine and for her fate? Why was this doctrine regarded as dangerous by the secular and ecclesiastical authorities?

5. You who are the warriors of God

And of His Law,

Pray for God’s help

And believe in Him

So you will with Him always remain victorious.

‘Zizka’s battle song’, from F. G. Heymann, John Zizka and the Hussite Revolution (Princeton, 1955), p. 497; also The Crusade Against Heretics in Bohemia, 1418–1437, trans. Thomas A. Fudge (Aldershot, 2002), p. 66.

(See reading for seminar 8, and on the Blackboard pages for this course under ‘Bibliography’ see lectures 15 and 16: ‘The Hussites’.)

How far does this song sum up Hussite beliefs? What were the implications of these beliefs for Hussite success?

6. He stood with his astrolabe on the tower of the commune, waiting, so it was said, for the ascent of the first phase or horoscope of Leo, believing Jupiter to be within it. But since, through overhanging clouds, he could not examine it with the astrolabe, he was deceived in his election. For Jupiter was not in Leo nor was Leo in the ascendant, but Virgo, and since Scorpio was then in the third house of its progress neither the army nor emperor were permitted to create offence.

Rolandino of Padua on Master Theodore the astrologer, quoted by John Larner, Italy in the Age of Dante and Petrarch: 1216–1380, p. 18.

(See reading for seminar 9, and on the Blackboard pages for this course under ‘Bibliography’ see lectures 17 and 18, ‘Medieval witchcraft and magic’. See also David Abulafia, Frederick II, pp. 261–3).

Why was Rolandino of Padua so dismissive of Master Theodore? Who was Master Theodore’s employer, and what was the significance of this episode? What was the importance of astrology at the royal and papal courts of medieval Europe?

ASSESSED ESSAYS

Write an essay on one of the following topics. Essays, which should be no longer than 2,000 words, not including footnotes and bibliography, must be handed in following the procedures laid down in the Year 2 Handbook, by one of the dates given. DO NOT write your name on the essay; write only your student number.
NB: the tutor’s mark is provisional and may be revised by the external examiner. Take care to acknowledge your sources. The use of other scholars’ words or ideas without acknowledgement will be severely penalised.
Detailed bibliographies for these questions are available on Blackboard, at http://learningcentral.cardiff.ac.uk under 12/13-HS1710 HERESY & DISSENT 1000–1450, ‘Bibliography’.

1. What motivated inquisitors of heresy?

Consider the reading and discussion for seminar 3.

2. How far was Henry the Monk (Henry of Lausanne, Henry of Le Mans) simply a Church reformer who went too far in his demands?

Your answer should cite the documents describing Henry’s career in Wakefield and Evans, Heresies of the High Middle Ages, nos 11–12, 14, R. I. Moore, The Birth of Popular Heresy, nos 11–16, and/or E. Peters, Heresy and Authority in the Middle Ages, no. 11. See Lambert, Medieval Heresy, and Moore, Origins of European Dissent; the reading for seminar 2, and the on-line tutorial on papal reform for the reform movement in general (via ‘External Links’ on Learning Central).

3. What was the importance of Waldes to medieval heresy and the Waldensian movement?.

This question is not only about Waldes but also about what happened after his death. See Lambert, Medieval Heresy, pp. 70–85 and ch. 8; Wakefield and Evans, Heresies of the High Middle Ages, pp. 50–53 and 278–89 for changes after his death; and see Peter Biller, ‘Medieval Waldensians’ construction of the past’, in his The Waldenses, 1170–1530 (Aldershot, 2001), pp. 191–206. See also the reading on the Blackboard pages under ‘Bibliography’ for seminar 4.

4. To what extent were family influence and family ties responsible for the durability of Catharism?

See Lambert, Medieval Heresy; Moore, Origins; on Learning Central under ‘Bibliography’ see the general reading for lecture 9 on dualism and Catharism; see particularly E. Le Roy Ladurie, Montaillou (1978), HN438.M6.L3; J. Mundy, Studies in the ecclesiastical and social history of Toulouse in the age of the Cathars (2006), BR844.M8; J. Mundy, Men and women at Toulouse in the age of the Cathars (1990), HQ1147.F7.M8; C. Taylor, Heresy in medieval France: dualism in Aquitaine and the Agenais (London, 2005) BX4891.2.T2; look also at the material on women in seminar 2, esp. Barber, ‘Women and Catharism’, and the important article by Abels and Harrison. Remember to analyse these secondary sources critically.

5. Why and to whom was Marguerite Porete dangerous?

See Lambert, Medieval Heresy, and the reading on the Blackboard pages under ‘Bibliography’ for lecture 12 and seminar 6; your answer should cite Marguerite’s own writings.

6. ‘You are a false strumpet, a false Lollard and a false deceiver of the people’ (the mayor of Leicester addressing Margery Kempe in her Book, ch. 46). Why did Margery Kempe arouse such hostility?

Read Margery’s autobiography, The Book of Margery Kempe, trans. B. A. Windeatt – arguably the earliest autobiography in English. Look at primary sources on Lollardy. See Lambert, Medieval Heresy, chs 12–13, and on the Blackboard pages for this course under ‘Bibliography’ see the reading for lectures 13 and 14 on Wycliffe and on the Lollards, esp. Shannon McSheffrey, Gender and Heresy. For further reading, search for ‘Margery Kempe’ on Voyager.

7. Why was the Welshman Walter Brut tried for heresy at Hereford in the 1390s?

See the reading for Walter Brut under ‘Bibliography’ for lectures 13 and 14, on Learning Central, and the general reading on Lollardy to give you the context.

8. To what extent were the medieval universities responsible for the growth and propagation of heresy?

(Consider not only the universities as institutions but the individuals within them.) On the Learning Central pages for this course under ‘Bibliography’, see the reading on universities for lecture 7, and on Wycliffe and Hus under lectures 13–15. Some knowledge of medieval universities would be useful: e.g. Alan B. Cobban, The Medieval English Universities: Oxford and Cambridge to c.1500 (Aldershot, 1988), LF511.C6; A. B. Cobban, The Medieval Universities: their Development and Organization (London, 1975), LA627.C6.

BIBLIOGRAPHY

This list does not contain all possible books and articles. If you require further reading, search for further reading using online databases such as the International Medieval Bibliography and Iter. Course books can be ordered via: http://www.readinglists.co.uk/rsl/student/sviewlist.dfp?id=9940

General reading

The basic course text is:

Malcolm Lambert, Medieval Heresy: Popular Movements from the Gregorian Reform to the Reformation (Blackwells, 2002), BT1319.L2. The third edition is best, but you may also use the first and second editions. This is the book to buy.

Also useful:

R. I. Moore, The Origins of European Dissent (1977: reprinted University of Toronto Press, 1994). BT1315.M6. Covers the earlier part of the course.

Gordon Leff, Heresy in the Later Middle Ages: the Relation of Heterodoxy to Dissent, c.1250–1400, 2 vols (Manchester: Manchester U.P., 1967) BT1315.L3. Covers the later part of the course.

Andrew P. Roach, The Devil’s World: Heresy and Society, 1100–1300 (Harlow, 2005), BT 1319.R6

Schism, Heresy and Religious Protest: Papers read at the tenth summer meeting and the eleventh winter meeting of the Ecclesiastical History Society, ed. Derek Baker, Studies in Church History, 9 (1972). An Humanities periodical, shelved under ‘Studies in Church History’.

Source books:

Walter L. Wakefield and Austin P. Evans, Heresies of the High Middle Ages (New York: Columbia U.P., 1991). A very useful source book, but it covers only the period to 1325 (so it doesn’t cover the Lollards and the Hussites). BT1319.H3. The older edition is also satisfactory.

R. I. Moore, The Birth of Popular Heresy (London: Arnold, 1975). Sourcebook. Central BT1315.M6

Edward Peters, Heresy and Authority in Medieval Europe: Documents in Translation (London: Scolar Press, 1980) – documents in translation. BT1315.H3

C.M.D. Crowder, Unity, Heresy and Reform 1378–1460: the Conciliar Response to the Great Schism (London: Edward Arnold, 1977), BX1270.C7

Shorter general overviews:

Colin Morris, The Papal Monarchy: the Western Church from 1050 to 1250 (Oxford: Clarendon, 1989), BR270.M6: ch. 14 ‘Dissent.’

John Hine Mundy, Europe in the High Middle Ages, 1150–1309 (Harlow: Longman, 1973), ch.14: ‘Heresy and Enthusiasm.’ D201.8.M8

Other studies

Scott L. Waugh and Peter D. Diehl, Christendom and its Discontents: Exclusion, Persecution and Rebellion, 1000–1500 (Cambridge University Press, 1996), part 1. BT1315.2.C4

Texts and the Repression of Medieval heresy, ed. Caterina Bruschi and Peter Biller (Woodbridge, Suffolk; Rochester, NY: York Medieval Press with Boydell Press, 2003), BT1319.T3

See also:

Malcolm Barber, ‘Propaganda in the Middle Ages: the Charges against the Templars’, in Nottingham Medieval Studies, 17 (1973), 42–57: pp. 45–7 has other descriptions of heresy which look very similar to those in Spot the medieval heretic.

For another sort of heretic, see Wakefield and Evans, Heresies, no.18, or Moore, Birth of Popular Heresy, nos 18–19 (Eon); and Wakefield and Evans, Heresies, no.19 or Moore, Birth of Popular Heresy, nos 20–21 (Arnold of Brescia).

For the beliefs of 11th and 12th century heresies see Wakefield and Evans, Heresies, nos 3–6, 21, 25, 26, 32, 34, 35, 37, 38, 44b; or Moore, Birth of Popular Heresy, nos 1–7, 8–17, 22–30, 31–40.

For thirteenth and early fourteenth-century heretical groups, see Wakefield and Evans, Heresies, nos 45–60.

For Lollards, see Lollards of Coventry: 1486–1522, ed. and trans. Shannon McSheffrey and Norman Tanner, Camden Society 5th series vol. 23 (2003), e.g. pp. 72–3, Richard Gilmyn. (Humanities periodical shelved under ‘Camden Society’.)

For the ‘Four articles of Prague’ summing up Hussite beliefs, see The Crusade Against Heretics in Bohemia, 1418–1437, trans. Thomas A. Fudge (Aldershot, 2002), DB2080.F8, doc. 39, pp. 83–4.

See also:

General works:

See above Lambert, Medieval Heresy, esp. chs 6, 9, 10 and Moore, Origins, chs 9–10.

Specific works:

David Abulafia, Frederick II: A Medieval Emperor (London, 1988) on a persecuting monarch: pp. 155, 211 238, 292–3. DC151.A2

John H. Arnold, Inquisition and Power: Catharism and the confessing subject in medieval Languedoc (Philadelphia, 2001), BX1720.A7

John Arnold, ‘Inquisition, Texts and Discourse’ in Texts and the Repression of Medieval Heresy, ed. Bruschi and Biller

Robert Bartlett, Trial by Fire and Water: the Medieval Judicial Ordeal (Oxford, 1986), Law Library (first floor of Arts and Social Studies Library), LAW 343.72 B.

Brenda Bolton, ‘Innocent III’s Treatment of the Humiliati’, in Popular Belief and Practice: Papers read at the ninth summer meeting and the tenth winter meeting of the Ecclesiastical History Society, ed. G.J. Cuming and Derek Baker, Studies in Church History, 8 (1972), pp. 73–82 (shelved with humanities periodicals under ‘Studies in Church History’); and reprinted in her Innocent III: Studies on Papal Authority and Pastoral Care (Aldershot, 1995), BX1236.B6

Brenda Bolton, ‘Tradition and Temerity: Papal Attitudes to Deviants, 1159–1216’, in her Innocent III.

Brenda Bolton, The Medieval Reformation, ch. 6.

C.M.D. Crowder, Unity, Heresy and Reform 1378–1460, docs 13, 14, 15, 16. BX1270.C7

James B. Given, Inquisition and Medieval Society: Power, Discipline, and Resistance in Languedoc (Ithaca, NY and London, 2001), BX1712.G4

James B. Given, ‘The Inquisitors of Languedoc and the Medieval Technology of Power’, American Historical Review, 94 (1989), 336–59, and on JSTOR

Bernard Hamilton, The Albigensian Crusade (1974), Historical Association Pamphlet, DC83.3.H2. Reprinted in his Monastic reform, Catharism and the Crusades (900–1300)(London, 1979), BX2470.H2.

Bernard Hamilton, The Medieval Inquisition (London, 1981), a view disputed by some other historians. BX1712.H2.

C.H. Haskins, ‘Robert le Bougre and the Beginnings of the Inquisition in Northern France,’ in his Studies in Medieval Culture (Oxford, 1929) A bit old now, but still some good stuff. See also ‘The Heresy of Echard the Baker of Rheims’, in the same. D127.H2

Norman Housley, ‘Politics and Heresy in Italy: Anti-Heretical crusades, Orders and Confraternities, 1200–1500’, Journal of Ecclesiastical History, 33 (1982)

Norman Housley, The Italian Crusades: the Papal-Angevin Alliance and the Crusades against Christian Lay Powers,1254–1343 (Oxford, 1982), D173.H6, ch. 2 on political crusades.

Norman Housley, The Avignon Papacy and the Crusade (Oxford, 1986), D172.H6, pp.74–81.

Elizabeth Kennan, ‘Innocent III, Gregory IX’, photocopy collection.

Henry Ansgar Kelly, ‘Inquisition and the Prosecution of Heresy: Misconceptions and Abuses’, Church History, 58 (1989), 439–51

Henry Ansgar Kelly, Inquisitions and Other Trial Procedures in the Medieval West (Aldershot, 2001) BV629.K3

Richard Kieckhefer, Repression of Heresy in Medieval Germany (Philadelphia, 1979), BX1745.G3.K4

Richard Kieckhefer, ‘The Office of Inquisition and Medieval Heresy: the Transition from Personal to Institutional Jurisdiction’, Journal of Ecclesiastical History, 46 (1995), 36–61

Henry Charles Lea, A History of the Inquisition in the Middle Ages, 3 vols (New York, 1906–1909), BX1711.L3 – a classic. His interpretation is now disputed but his evidence is impressive.

Robert Lerner, The Heresy of the Free Spirit, chs 3–7

L. Light, ‘The New Thirteenth-century Bible and the Challenge of Heresy’, Viator, 18 (1987), 275–88

R. I. Moore, The Formation of a Persecuting Society.

R. I. Moore, ‘Popular Violence and Popular Heresy in Western Europe’, Persecution and Toleration: Papers read at the twenty-second summer meeting and the twenty-third winter meeting of the Ecclesiastical History Society, ed. W.J. Sheils, Studies in Church History, 21 (1984), pp. 43–50. Shelved with humanities periodicals under ‘Studies in Church History’.

Mark Gregory Pegg, The Corruption of Angels: the Great Inquisition of 1245–1246 (Princeton, 2001), DC83.3.P3

Edward Peters, Torture (Oxford: Blackwell, 1985), HV8593.P3, ch. 2.

30. Karen Sullivan, The Inner Lives of Medieval Inquisitors (Chicago, 2011), BX1713.S8

Andrew P. Roach, ‘Penance and the Making of the Inquisition in the Languedoc’, Journal of Ecclesiastical History, 52 (2001), 409–33

Walter L. Wakefield, Heresy, Crusade and Inquisition in Southern France, 1100–1250 (London: George Allen and Unwin, 1974), DC611.L3.W2

Diana Webb, ‘The Pope and the Cities: Anticlericalism and Heresy in Innocent III's Italy’, in Persecution and Toleration: Papers read at the twenty-second summer meeting and the twenty-third winter meeting of the Ecclesiastical History Society, edited by W.J. Sheils, Studies in Church History, 21 (1984), shelved with humanities periodicals under ‘Studies in Church History’.

c) How effective was repression?

See, in addition to the works cited above:

Margaret Aston, ‘Lollardy and the Reformation: Survival or Revival?’ History, 49 (1964), 149–70

Euan Cameron, The Reformation of the Heretics: the Waldenses of the Alps, 1480–1580 (Oxford: Clarendon, 1984), BX4881.2.C2

On the later history of the Waldensians, Lollards, Hussites and Cathars see the relevant chapters in Lambert, Medieval HeresyerH and Leff, Heresy in the Later Middle Ages.

Part two: Individual heresies

4: Week 8, Lecture 7: Heresy 1000–1200; Lecture 8: Heresy at the Universities; and Week 9, Seminar 4: The Waldensians

Primary sources:

Evangelical heresies:

Wakefield and Evans, Heresies, nos 3–22, 30–38, 43B, 44, 52.

On Waldensians:

Wakefield and Evans, Heresies, nos 30–38, 43, 52, 55, pp. 386–404.

Moore, Birth of Popular Heresy, nos 34, 40 (pp. 153–4) 39 (pp. 144–5).

Peters, Heresy and Authority, nos 23–27.

The Inquisitor’s Guide: A Medieval Manual on Heretics, by Bernard Gui; trans. and ed. Janet Shirley (Welwyn Garden City: Ravenhall, 2006), BX1720.B3. See the sections on the Waldensians.

Secondary sources: general reading:

Lambert, Medieval Heresy, chs 2, 3, 5, 8.

Moore, Origins, chs 2, 3, 4, 5.

On Waldensians:

Lambert, Medieval Heresy, chs 5, 8, 19
Moore, Origins, pp. 228–31
Leff, Heresy in the Later Middle Ages, vol.2, pp. 452–85.
Biller and Hudson, Heresy and literacy, above, chapters 7–10.

See also:

Peters, Heresy and Authority, sections 7–8

The Chronicle of Salimbene de Adam, ed. and trans. Joseph L. Baird (Binghamton, N.Y, 1986) BX4705.S24.S2. Look up index for: Apostles, order of Flagellants, Great Halleluja;

http://www.papalencyclicals.net/Councils/ecum15.htm#can28 for the Council of Vienne, 1311–12, which condemned the Beguines and Beghards.

General reading:

Lambert, Medieval Heresy, ch. 10 and ch.11.

Leff, Heresy in the Later Middle Ages, vol.1, ch. 4.

Alexander Murray, ‘Piety and Impiety in Thirteenth-century Italy’, in Popular Belief and Practice: Papers read at the ninth summer meeting and the tenth winter meeting of the Ecclesiastical History Society, ed. G.J. Cuming and Derek Baker, Studies in Church History, 8 (1972) – shelved with Humanities Periodicals under ‘Studies in Church History’. The context: how religious were most people in the middle ages?

Specific reading on the heresy of the Free Spirit: most important:

Robert Lerner, The Heresy of the Free Spirit.

See also:

Frances Beer, Women and Mystical Experience in the Middle Ages (Woodbridge, 1992), pp.78–108. BV5075.B3

Brenda Bolton, ‘Mulieres Sanctae’.

F. Bowie, Beguine Spirituality: an Anthology (SPCK, 1989), BV5075.B3

J. Coakley, ‘Gender and the Authority of Friars: the Significance of Holy Women for thirteenth-century Franciscans and Dominicans’, Church History, 60 (1991), 445–60; compare these holy women, and their relationship with their male confessors, with the women in the heresy of the free spirit such as Sister Catherine.

Norman Cohn, The Pursuit of the Millennium, chs 8 and 9

Paul F. Crawford, 'The Involvement of the University of Paris in the Trials of Marguerite Porete and of the Templars, 1308–10', in The Debate on the Trial of the Templars (1307–1314), ed. Jochen Burgtorf, Paul F. Crawford and Helen J. Nicholson (Farnham, 2010), pp. 129–43, CR4743.B8 and e-book

Sean L. Field, ‘The Master and Marguerite: Godfrey of Fontaines’ praise of The Mirror of Simple Souls’, Journal of Medieval History, 35 (2009), 136–49

H. Geybels, Vulgariter Beghinae. Eight Centuries of Beguine History in the Low Countries (Turnhout, 2004), BX4272.G3

Mary J. Finegan, The Women of Helfta: Scholars and Mystics (Athens, GA, 1991). Women who were NOT heretics but who might come under suspicion of it. BV5077.G3.F4

Amy Hollywood, The Soul as Virgin Wife (Ann Arbor, 2001). An image of a person’s relationship to God which was adopted by both heretics and Catholics.

G. Jantzen, Power, Gender and Christian Mysticism (Cambridge, 1995), ch.7. BV5075.J2

Robert Lerner, ‘The Image of Mixed Liquids in Late Medieval Mystical Thought’, Church History, 40 (1971)

Robert Lerner, ‘The Angel of Philadelphia in the Reign of Philip the Fair: the Case of Guiard de Cressonart’, in Order and Innovation in the Middle Ages, ed. William Jordan et al. (Princeton, 1976), D200.O7. A defender of Marguerite Porete.

J. A. McNorman, ‘The Rhetoric of Orthodoxy’, in Maps of Flesh and Light: the Religious Experience of Medieval Women, ed. U. Wiethaus (Syracuse NY, 1993), BV5075.M2

C. Neel, ‘The Origins of the Beguines’, in Sisters and Workers in the Middle Ages, ed. Judith Bennett (Chicago, 1989), HQ1143.S4.

Sara S. Poor, Mechthild of Magdeburg and her Book (Philadelphia, 2004), BV5095.M3.P6

R. W. Southern, Western Society, section 7.

Diana M. Webb, ‘Women and Home: the Domestic Setting of Late Medieval Spirituality’, in Women in the Church, ed. W. J. Sheils and Diana Wood, Studies in Church History, 27 (1990), pp. 159–173. BR140.S8. Compare these women to the women in the heresy of the free spirit.

See also review of Geyer’s ‘Marie of Oignies’, in Journal of Ecclesiastical History, 24 (1994), 500–502.

New Directions: Joachimism and Spiritual Franciscans

David Burr, The Spiritual Franciscans: From Protest to Persecution in the Century after St Francis (Philadelphia, 2001), BX3606.2.B8

Norman Cohn, The Pursuit of the Millennium, chs 6 and 7

Alan Friedlander, The hammer of the inquisitors: Brother Bernard Délicieux and the struggle against the inquisition in fourteenth-century France (Leiden and Boston, MA, 2000) BX1720.F7

Ruth Nissé, ‘Prophetic Nations’, in New Medieval Literatures, vol. 4, ed. Wendy Scase, Rita Copeland and David Lawton (Oxford, 2001), pp. 95–115. PN681.N3

Marjorie Reeves, ‘Originality and Influence of Joachim of Fiore’, Traditio, 36 (1980), 269–316; on Joachim of Fiore’s beliefs in the late twelfth and early thirteenth century.

Marjorie Reeves, Joachim of Fiore and the Prophetic Future: a Medieval Study in Historical Thinking (Stroud, 1999), BX4705.J6.R3.

Michael Wilks, ed., Prophecy and Eschatology, Studies in Church History Subsidia, 10 (1994): shelved with humanities periodicals under ‘Studies in Church History’. Articles on Antichrist, Joachim of Fiore and Franciscans.

New Directions: Heresy in the British Isles

The Mirror of Justices, ed. William J. Whittaker, Selden Society, 7 (1895) Shelved with Humanities Journals under ‘Selden Society’, pp. 59–60, 135

Clarence Perkins, ‘The Trial of the Knights Templars in England’, English Historical Review, 24 (1909), 432–47: available online at JSTOR

Frederick Pollock and Frederic W. Maitland, The History of English Law before the time of Edward I, 2^nd edn, vol. 2 (Cambridge, 1923), pp. 546–551. Law library, 345.942 P

Nicholas Vincent, ‘England and the Albigensian Crusade’, in England and Europe in the Reign of Henry III, ed. Bjorn Weiler and Ifor Rowlands (Aldershot, 2002), DA227.E6

J. Watt, ‘Negotiations between Edward II and John XXII concerning Ireland’, Irish Historical Studies, 10 (1956), 1–20

In the Oxford Dictionary of National Biography online, look up Bryt [Brytte], Walter, and Ó Tuathail, Adam Dubh [Adam Duff O’Toole]. NOTE: Walter Bryt was not the same as Walter Brut.

7: Week 3, Lectures 13 and 14: Wycliffe and the Lollards; Week 4, Seminar 7: In what sense, if any, were the Lollards revolutionaries?

Primary sources

Peters, Heresy and Authority, section 10 nos 56–60.

An Apology for Lollard Doctrines attributed to Wicliffe, ed. J. H. Todd, Camden Society 1st series no. 20 (1842) – humanities periodical under ‘Camden Society’

C.M.D. Crowder, Unity, Heresy and Reform, doc.13.

Heresy Trials in the Diocese of Norwich, 1428–31, ed. N. P. Tanner, Camden Society fourth series, vol. 20 (1977) (not in catalogue: look in Humanities periodicals under Camden Society).

Lollards of Coventry: 1486–1522, ed. and trans. Shannon McSheffrey and Norman Tanner, Camden Society 5th series vol. 23 (2003). Humanities periodical under ‘Camden Society’

The Book of Margery Kempe – was she affected by Lollardy? PR2007.K3.B6. And search on the library catalogue for other works on Margery Kempe.

English Wycliffite sermons, ed. Anne Hudson et al., 5 vols (Oxford, 1983–96), BX4900.E6

Selections from English Wycliffite writings, ed. Anne Hudson (Cambridge, 1977; Toronto, 1997), BX4900.S3

John Wycliffe in Library of Christian Classics, vol 14: Advocates of Reform, ed. Matthew Spinka (London, 1953), BR53.L4

There is some material online at:

http://www.the-orb.net/encyclop/culture/towns/florilegium/community/cmreli08.html

http://www.the-orb.net/encyclop/culture/towns/florilegium/community/cmreli09.html

http://www.the-orb.net/encyclop/culture/towns/florilegium/community/cmreli10.html

General reading

Lambert, Medieval Heresy, chs 12–13 and 19
Leff, Heresy in the Later Middle Ages, vol. 2, ch. 7 on Wycliffe and ch. 8 on the Lollards.

Kathleen Kamerick, Popular Piety and Art in the Late Middle Ages: Image Worship and Idolatry in England, 1350–1500 (New York, 2002), BR750.K2. The Catholic Church’s confusion over what was the difference between idolatry and legitimate veneration of images.

Gordon Leff, Medieval Thought from Saint Augustine to Ockham (Harmondsworth, 1958), gives a good introduction to the philosophies involved; see esp. pp. 104–14 and 255–61. D721.L3

G. Macy, ‘The Dogma of Transubstantiation in the Middle Ages’, Journal of Ecclesiastical History, 45 (1994), 11–41; in case you wondered what it was.

Edward Peters, Limits of Thought and Power in Medieval Europe (Aldershot, 2001), D107.P3 See the articles on Dante for discussion of concepts of authority and power.

Specific reading on Lollardy:

John Arnold, 'Lollard Trials and Inquisitorial Discourse', in Fourteenth-Century England II, ed. C. Given-Wilson (Woodbridge: Boydell, 2003), pp. 81–94. A series of volumes at DA225.F6. This article compares the language used about Lollards with the language used against Cathars.

Margaret Aston, ‘Corpus Christi and Corpus Regni: Heresy and the Peasants’ Revolt’, Past and Present, 143 (1994), 3–47: also available online from JSTOR

Margaret Aston, ‘Lollardy and Sedition’, in Peasants, Knights and Heretics: Studies in Medieval English Social History, ed. Rodney Hilton (Cambridge, 1976), HC254.H4 and in Past and Present, 17 (1960), 1–44: also available online from JSTOR; also reprinted in her Lollards and Reformers (below), pp. 1–48

Margaret Aston, ‘Lollardy and Literacy’, History, 62 (1977), 347–71, and in her Lollards and Reformers (see below), pp. 193–217

Margaret Aston, ‘Lollard Women Priests?’ in Journal of Ecclesiastical History, 31 (1980), 441–61, and in her Lollards and Reformers (see below), pp. 49–70

Margaret Aston, Lollards and Reformers: Images and Literacy in Late Medieval Religion (London, 1984), BX4901.2.A8

Margaret Aston, Faith and Fire: Popular and Unpopular Religion, 1350–1600 (London and Rio Grande, OH, 1993) BR750.A8

Margaret Aston, England’s Iconoclasts, vol. 1 (Oxford, 1988), BR750.A8, ch.4

Margaret Aston and Colin Richmond, eds, Lollardy and the Gentry in the Later Middle Ages (Stroud, 1997), BX4901.2.L6.

Helen Barr and Ann M. Hutchinson, eds, Text and Controversy from Wyclif to Bale, Essays in Honour of Anne Hudson (Turnhout, 2005), BR295.T3

Alcuin Blamires, ‘The Wife of Bath and Lollardy’, Medium Ævum, 58 no.2 (1989), 224–42

J. Catto, ‘Dissidents in an Age of faith: Wyclif and the Lollards’, History Today, 37, Nov. (1987), 46–52

J. Catto, ‘Wyclif and the Cult of the Eucharist’, in The Bible in the Medieval World: Essays in Memory of Beryl Smalley, ed. Katherine Walsh and Diana Wood, Studies in Church History subsidia, 4 (1985), pp. 269–86. Shelved in humanities periodicals under ‘Studies in Church History’

Norman Cohn, Pursuit of the Millennium, ch. 11, first part.

Rita Copeland, Pedagogy, Intellectuals, and Dissent in the Later Middle Ages: Lollardy and Ideas of Learning (Cambridge and New York, 2001), LA631.3.C6

Margaret Deanesly, The Lollard Bible and other Medieval Biblical Versions (Cambridge, 1920), BS136.D3

A. J. Fletcher, ‘John Mirk and the Lollards’, Medium Aevum, 56 (1987), 217–24

Kantik Ghosh, The Wycliffite Heresy: Authority and Interpretation (New York, 2001), BS480.G4

P. T. Horner, ‘The King Taught us the Lesson: Benedictine Support for Henry V’s Suppression of the Lollards’, Mediaeval Studies, 52 (1990), 190–220

Anne Hudson, Lollards and their Books (London, 1985), BX4901.2.H8

Anne Hudson, The Premature Reformation: Wycliffite Texts and Lollard History (Oxford, 1988), BX4901.2.H8

Anne Hudson, ‘The Mouse in the Pyx: Popular Heresy and the Eucharist’, Trivium, 26 (1991), 40–53

Anthony Kenny, Wyclif (Oxford, 1985), BX4905.K3: on his ideas.

Gordon Leff, ‘Wyclif and Hus: a Doctrinal Comparison’, Bulletin of the John Rylands Library, 50 (1968), 387–410.

Kenneth B. McFarlane, Lancastrian Kings and Lollard knights (Oxford, 1972), DA245.M2

Kenneth B. McFarlane, John Wycliffe and English Non-conformity (Harmondsworth, 1952), BX4905.M2

Sharron McSheffrey, Gender and Heresy: Women and Men in Lollard Communities 1420–1530 (Philadelphia, 1995), BX4901.2.M2.

Richard Rex, The Lollards (Basingstoke and New York, 2002), BX4901.2.R3

J. A. Robson, Wyclif and the Oxford Schools (Cambridge, 1961), BX4905.R6

Fiona Somerset, Jill C. Havens and Derrick G. Pitard, eds, Lollards and their influence in Late Medieval England (Woodbridge, 2003) Short loan: BX4901.3.L6

J. A. F. Thomson, The Later Lollards, 1440–1520 (London, 1967), BX4901.T4, is very useful, especially chs 10 and 12.

J. A. F. Thomson, ‘Orthodox Religion and the Origins of Lollardy’, History, 74 (1989)

Nancy Bradley Warren, ‘Kings, Saints and Nuns: Gender, Religion and Authority in the Reign of Henry V’, Viator, 30 (1999), 307–22

From Ockham to Wyclif, ed. Anne Hudson and Michael Wilks, Studies in Church History Subsidia, 5 (1987), has several articles on Wycliffe. Shelved with humanities periodicals under ‘Studies in Church History’.

Specific reading on Margery Kempe

· Alexandra Barratt, ‘Continental women mystics and English readers’, in The Cambridge companion to medieval women's writing, ed. Carolyn Dinshaw and David Wallace (Cambridge, 2003), pp. 240-255, PN471.C2

· Liz Herbert McAvoy, ‘ Virgin, mother, whore: the sexual spirituality of Margery Kempe’, Intersections of Sexuality and the Divine in Medieval Culture: The Word Made Flesh, ed. Susannah Mary Chewning (Aldershot: Ashgate, 2005), pp. 121–1 38, PR275.R4.I6

· Margery Kempe: A Book of essays, ed. Sandra J. McEntire (New York, 1992), PR2007.K3.Z5.M2

· Susan Signe Morrison, Women pilgrims in late medieval England: private piety and public performance (New York, 2000), electronic resource

· Michael Vandussen, ‘Betokening chastity: Margery Kempe sartorial crisis’, Forum for Modern Language Studies, 41 (2005), 275–288

· Rosalynn Voaden, ‘Travels with Margery pilgrimage in context’, in Eastward Bound: travel and travellers, 1050-1550, edited by Rosamund Allen (Manchester, 2004), 177-195, G156.E2

· Look at her biography on the Oxford National Biography online (Cardiff University database) and look on the Voyager catalogue and on the International Medieval Bibliography online.

Specific reading on Walter Brut

· David Aers, ‘Walter Brut’s Theology of the Sacrament of the Altar’, in Lollards and their influence in Late Medieval England, ed. Fiona Somerset, Jill C. Havens and Derrick G. Pitard (Woodbridge, 2003), pp. 115–126. Short loan: BX4901.3.L6

· Anne Hudson, ‘The problems of scribes: the trial records of William Swinderby and Walter Brut’, Nottingham Medieval Studies, 49 (2005), 80–104. Technical article with the charges given in Latin.

· Alastair Minnis, ‘ “Respondet Walterus Bryth …” Walter Brut in Debate on Women Priests’, in Text and Controversy from Wyclif to Bale, Essays in Honour of Anne Hudson, ed. Helen Barr and Ann M. Hutchinson (Turnhout, 2005), pp. 229–49. BR295.T3

· J. Minnis, ‘De impedimento sexus: Women’s Bodies and Medieval Impediments to Female Ordination’, in Medieval Theology and the Natural Body, ed. Peter Biller and A.J. Minnis (Woodbridge, 1997), pp. 109–39.BT741.2.M3

· Ruth Nissé, ‘Prophetic Nations’, in New Medieval Literatures, vol. 4, ed. Wendy Scase, Rita Copeland and David Lawton (Oxford, 2001), pp. 95–115. PN681.N3

8: Week 5. lectures 15–16: The Hussites; week 7, seminar 8: To what extent were the Hussites successful? Why did the crusades against the Hussites fail?

Primary sources:

Peters, Heresy and Authority, section 10, nos 61–63.

Crowder, Unity, Heresy and Reform, docs 14, 15, 16, 28.

John Hus at the Council of Constance, trans. Matthew Spinka, BR4917.P3

John Hus, by Matthew Spinka in Library of Christian Classics, vol.14: Advocates of Reform (1953), BR53.L4

The Crusade Against Heretics in Bohemia, 1418–1437, trans. Thomas A. Fudge (Aldershot, 2002), DB2080.F8, esp. doc. 39, pp. 83–4: Four Articles of Prague

‘The very pretty chronicle of John Zizka’, ch. 1 of: Frederick G. Heymann, John Zizka and the Hussite Revolution (Princeton, 1955), DB208.H3..

‘Letters and Messages of John Zizka’, appendix to Heymann, John Žižka and the Hussite Revolution

Documents on the Later Crusades, 1274–1580, trans. Norman Housley (Basingstoke, 1996), D171.D6; see nos 37–42; and no. 43 is also interesting.

Secondary sources:

Lambert, Medieval Heresy, chs 15–18
Leff, Heresy in the Later Middle Ages, vol.2, ch. 9.

Norman Cohn, The Pursuit of the Millennium, ch. 11.

Thomas A. Fudge, The Magnificent Ride: The First Reformation in Hussite Bohemia (Aldershot and Brookfield, VT, 1998), BX4915.2.F8

Thomas A. Fudge, Jan Hus: Religious Reform and Social Revolution in Bohemia (London, 2010) on order

Frederick G. Heymann, John Zizka and the Hussite Revolution (Princeton, 1955), DB208.H3.

F. G. Heymann, ‘The Crusades against the Hussites’, in A History of the Crusades, ed. Kenneth M. Setton, general editor. Vol.3, The Fourteenth and Fifteenth Centuries; edited by Harry W. Hazard (Madison and London, 1975), D157.H4 and online at: http://digicoll.library.wisc.edu/cgi-bin/History/History-idx?type=article&did=History.CrusThree.i0029&id=History.CrusThree&isize=M

(If this link does not work, go to: http://uwdc.library.wisc.edu/collections/History/HistCrusades, click on ‘Browse’, click on volume 3, then click on the chapter on the Hussite Crusades.)

G. A. Holmes, ‘Cardinal Beaufort and the Crusade against the Hussites’, English Historical Review, 88 (1973), 721–50 and online at JSTOR

Norman Housley, The Later Crusades, 1274–1580: from Lyons to Alcazar (Oxford, 1992), D171.H6, pp. 249–259.

Norman Housley, ‘The Crusading Movement, 1274–1700’, in The Oxford Illustrated History of the Crusades, ed. Jonathan Riley-Smith (Oxford, 1995), pp. 281–283. D157.O9

Janus Møller Jensen, Denmark and the Crusades, 1400–1650 (Leiden, 2007), pp. 56–70. D172.J3

Howard Kaminsky, A History of the Hussite Revolution (Berkeley, 1967), DB2106.K2.

H. Kaminsky, ‘The Free Spirit in the Hussite Revolution’, in Millennial Dreams in Action: Studies in Revolutionary Religious Movements, ed. Silvia Thrupp (New York, 1970), BT890.T4; a reprint of Millenial Dreams in Action: Essays in Comparative Study (The Hague, 1962), BT890.T4.

J. Klassen, ‘The Disadvantaged and the Hussite Revolution’, International Review of Social History, 35 (1990), 249–72

John M. Klassen, Warring Maidens, Captive Wives and Hussite Queens: Women and Men at War and at Peace in fifteenth century Bohemia (Boulder, 1999), DB2098.K5

Gordon Leff, Heresy in the Later Middle Ages: section on Hussites.

Gordon Leff, ‘Wyclif and Hus: a Doctrinal Comparison’, Bulletin of the John Rylands Library, 50 (1968), 387–410.

Marcela K. Perett, ‘Vernacular Songs as “Oral Pamphlets”: The Hussites and Their Propaganda Campaign’, Viator, 42.2 (2011)

Jonathan Riley-Smith, The Crusades, pp. 233–4 – sets the crusade into its context

F. Smahel, ‘John Hus, Heretic or Patriot?’ History Today, 40 April (1990), 27–33

F. Smahel, ‘ “Doctor evangelicus super omnes Evangelistas”, Wyclif’s future in Hussite Bohemia’, (Bulletin of the Institute of) Historical Research, 43 (1970), 16–34

F. Smahel, ‘Literacy and Heresy in Hussite Bohemia’, in Biller and Hudson, eds, Heresy and Literacy

S. H. Thomson, ‘Pre-Hussite heresy in Bohemia’, English Historical Review, 48 (1933), 23–42: available online from JSTOR

K. Walsh, ‘Wyclifs’s Legacy in Central Europe’, in From Ockham to Wyclif , ed. Hudson and Wilks, Studies in Church History Subsidia, 5 (1987), pp. 397–417. Shelved with Humanities periodicals under ‘Studies in Church History’.

H. B. Workman, The Dawn of the Reformation, vol. 2: The Age of Hus (London, 1933), BR305.W6

You could also look at a review of a German work on John Hus, E. Werner’s ‘Jan Hus: the world influence of a Bohemian reformer’, in Church History, 64 (1995), 469–470;

in English Historical Review, 110 (1995), 167

in Journal of Ecclesiastical History, 45 (1994), 147–49.

For the aftermath of the crusade see R.J. Mitchell, The Laurels and the Tiara: Pope Pius II 1458–1464 (London: Harvill Press, 1962), BX1308.M4 (look up ‘Hus’ and ‘Heresy’ in index).

9: Week 8, Lectures 17 and 18: Medieval witchcraft and magic; Week 9, Seminar 9: Why were magic and astrology so popular in the middle ages?

Primary sources

Richard de Ledrede, The Sorcery Trial of Alice Kyteler: a Contemporary Account (1324) together with related Documents in English Translation with Introduction and Notes, ed. by L.S. Davidson and J.O. Ward (Binghamton, N.Y, 1993), BF1581.L3

OR Proceedings against Dame Alice Kyteler, ed. T. Wright, Camden Society 1st series, no. 24 (1843). The Camden Society is a Humanities periodical; the individual volumes are not separately catalogued. You must go to the shelf and look for this individual volume – they are in date order. Also in the Salisbury Collection (Reference) under WG36.5.634.

Document: to be handed out in class.

The Malleus maleficarum of Heinrich Kramer and James Sprenger, trans. Montague Summers (New York, 1971), BF1569.A2.I6

OR Malleus maleficarum: The Hammer of Witchcraft, by Jacobus Sprenger and Heinrich Kramer, trans. from the Latin by Montague Summers. Abridged edn, ed. Pennethorne Hughes (London, 1968), Senghennydd (Lifelong Learning) 133.4S. There are also extracts in the photocopy collection. This was written right at the end of our period.

Giovanni Boccaccio, The Decameron, 8^th day, 7^th story (the scholar and the widow) and 9^th day, 10^th story (Father Gianni and the mare). (There are various translations, but some leave out the ‘18 rated’ stories; the translation by G.H. McWilliam, 2nd edn (London, 1995), PQ4267.A2.F95, is complete).

There are some sources online at:

http://www.the-orb.net/encyclop/culture/magwitch/magic.html

Secondary sources:

Most important:

Richard Kieckhefer, Magic in the Middle Ages (Cambridge, 1989 and 2000), BF1593.K4. This is the most useful book on the subject.