Women's Networks of Spiritual Promotion in the Peninsular Kingdoms (13th-16th Centuries) by AA. VV. Blanca Garí

Author:AA. VV., Blanca Garí [AA. VV., Blanca Garí]
Language: eng
Format: epub
ISBN: 9788867280155
Barnesnoble:
Publisher: Viella - libreria editrice
Published: 2013-01-30T00:00:00+00:00

165. The name by which he was probably known in his milieu was Peire de Joan Oliu, however, in this case and following the criteria used in the specialised literature in English, I will refer to him as Peter of John Olivi.

166. The testimony of Na Prous Boneta is preserved in the Bibliothèque nationale de France (BnF), Doat Collection (CD), volume XXVII, f. 51r-79v.

167. It is worth pointing out though, that these references, detailed by Bernard Gui in his Practica Inquisitionis heretice pravitatis (Mollat 1964), are similar to those that characterise the members of the Third Franciscan Order. This assimilation goes even beyond the external factors, so much so that, in some sense, the Dominican puts Beguins and Beguines on the same level with Tertiaries. I shall return to this question in due course.

168. The more frequent use of the word “Beguine” designates the “mulieres religiosae”, who, already since the 12th century, living on their own, in small groups or in larger communities - but generally outside the religious institutions-, harmonise a life of contemplation and poverty with a more active aspect of involvement and compromise with the urban social fabric. They have an oral and literate discourse, but not a common corpus of beliefs; constituting a group, generally heterogeneous, which does not respond to a foundational moment but is deeply interwoven in the lay forms of piety characteristic of the Late Middle Ages in North-Centre Europe. To characterise the group this article deals with, the most common strategy adopted by the critics has been to take into account the higher proportion of men within it, with regard to Northern Beguines, and use henceforth the masculine form “Beguins” to designate these groups. This is, however, a solution that introduces a strong bias, since the involvement of both women and men in the studied communities is not only quantitatively similar, but also significant from a qualitative perspective, and even the inquisitors themselves find it necessary to insist on expressions like «beguini et beguine», «beguinus et beguina». I shall keep the duality in the gender of the word, when possible, and shall designate them hereafter by “Beguins and Beguines”.

169. Hereafter CD XXVII and XXVIII. I have worked with the digital copies of both manuscripts, obtained with the support of the project HAR2008-02426/HIST “Topografía de la espiritualidad femenina mendicante en Cataluña y Reinos Peninsulares de la Edad Media”, led by Blanca Garí and funded by the Spanish Ministry of Education and Science.

170. Wolfenbüttel Herzog-August-Bibliotek, ms. 1006.

171. Database Beguins and Beguines of Languedoc.

172. The consulted sources refer to this geographical area. The adding to the data base of information regarding Beguins and Beguines from other areas is being currently tackled in an ongoing work.

173. In 1349 James III of Majorca will sell his dominion over Montpellier. On a detailed history of the jurisdictional evolution of Montpellier see Combes 1990, p. 9-37; Germain 1851, p. I-LXXXIV.

174. Unlike their involvement in the Cathar conflict throughout most of the 13th century.

175. The figures of Sança of Majorca,

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