The Medieval Hospital and Medical Practice by Bowers Barbara S

Author:Bowers, Barbara S.
Language: eng
Format: epub, pdf
ISBN: 9781351885737
Publisher: Taylor & Francis (CAM)

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Notes

1 For a general discussion of the religious character of the medieval hospital, and the historiographical debate that it has engendered, see James W. Brodman, Charity and Welfare: Hospitals and the Poor in Medieval Catalonia (Philadelphia, PA, 1998), pp. 125–44; Joseph Avril, “Le statut des maisons-dieu dans l’organisation ecclésiastique médiévale,” in 110e Congrès national des Societés savantes, Montpellier, 1985 (Paris, 1987), 1:289. The term “hospitaller” refers to hospitals and to those who served in them; “Hospitaller,” on the other hand, designates the military order of St John of the Hospital, or Knights Hospitaller. See also Chapters 2, 13 and 14 in this volume.

2 Brodman, Charity and Welfare, pp. 54–7.

3 Ibid., pp. 56–57 and 62–3; Luis Martinez Garcia, El Hospital del Rey de Burgos: Un señorío medieval en la expansion y en la crisis (siglos XIII y XIV) (Burgos, 1986), pp. 58–73.

4 In Catalonia, on the other hand, there was scant episcopal interest in hospitaller reform. Peter Linehan sketches a portrait of an episcopacy in disarray. In the thirteenth century, the only reformist archbishop was Pedro de Albalat of Tarragona, who fought against the ill-discipline of the clergy, such as concubinage, apostasy, pluralism and so on. Even this basic agenda, evidently, was frustrated by entrenched corruption; see Peter Linehan, The Spanish Church and the Papacy in the Thirteenth Century (Cambridge, 1971), pp. 54, 61 and 85. One assumes that the monarchy was consumed by its military and colonial activities in the Balearic Islands and Valencia, and by its political machinations in Occitania. But there is simply no good study of the interaction of king and Church in the thirteenth or fourteenth centuries.

5 The six councils were (chronologically) at: Paris, Rouen, Bordeaux, Clermont, Montpellier and Bourges. The acta of Paris, Rouen and Montpellier are almost identical; John W. Baldwin, Masters, Princes and Merchants: The Social Views of Peter the Changer and His Circle (Princeton, NJ, 1970), 1:19–21 and 236–7.

6 Jacques de Vitry, The Historia occidentalis of Jacques de Vitry, ed. J.F. Hinnebusch (Freiburg, 1972), pp. 148–9, cap. 29.

7 Decrees of the Ecumenical Councils, ed. Norman P. Tanner (Washington, DC, 1990), 1:245–6, no. 22.

8 Alexander Murray, “Religion among the Poor in Thirteenth-century France: The Testimony of Humbert de Romans,” Traditio, 30 (1974), 289, 308.

9 Léon Le Grand, ed., Statuts d’Hôtels-Dieu et de Léprosaries: Recueil de texts du XIIIe au XIVe siècle (Paris, 1901) (hereafter cited as Le Grand).

10 Penelope D. Johnson raises the interesting point that observance in some instances held priority over vocation. She cites the example of an almshouse at the bridge of Couilly, which some years after its foundation accepted the Cistercian Rule for whatever reason, only to become a cloistered convent in 1239 when Hugh, Count of Saint Pol, moved the community into larger quarters that later became the Abbey of Pont-aux-Dames. See her Equal in Monastic Profession: Religious Women in Medieval France (Chicago, IL, 1991), p. 39.

11 This seems to be about half the size of other types of female communities; Johnson, Equal in Monastic Profession, p. 173.

12 Le Grand, pp.

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