[ Pobierz całość w formacie PDF ]
from these administrative registers. The matriculation lists are copied in gothic, on
49
Allier, La compagnie, 29.
50
Terpstra, Lay confraternities, 112.
51
Bainbridge, Gilds in the medieval countryside, 83.
52
The Notre Dame la Majour book of living and dead is similar to the libri memoriales described by Megan
McLaughlin in her study on prayers for the dead in early medieval France. She notes most of the names
listed in the libri memoriales were, of course, those of the dead . . . . However, a name was normally entered
in a liber memorialis while its owner still lived, and that person would be prayed for before as well as after
death , McLaughlin, Consorting with saints, 94.
53
See for example, Black, Italian confraternities, 105, and, Henderson, Piety and charity, 155, 163 164.
54
Chiffoleau, La comptabilité, 408.
55
Even if the word Purgatory fails to appear in the statutes, belief in it appears in the celebration of a mass for
the dead on Mondays. According to Jacques de Vitry, souls in Purgatory did not need as many suffrages on
Sunday, the day of the Lord when pains of purgation subsided, as on Mondays. Thus, traditionally, churches
organized their masses for the dead on Mondays, J. Le Goff, La naissance du purgatoire (Paris, 1981), 400;
Vincent, Les confréries médiévales, 104; and J. Longère, Un sermon inédit de Jacques de Vitry , in:
L église et la mémoire des morts dans la France médiévale, ed. J. L. Lemaî tre (Paris, 1986), 36.
126 Joëlle Rollo-Koster
parchment, and are illuminated and alphabetized. In contrast, the registers are copied on
paper, in cursive and in chronological order.
Those ledgers list members who paid their dues or participated in various ceremonies
for a given year. For example, the ledgers record 325 dues-paying members for the year
1374 1375, 303 for the year 1375 1376, 266 for the year 1376 1377, and 232 for the
year 1377 1378.56 These numbers do not compare with the 1200 and 1600 or so names
recorded in the matricula. The matriculation lists are so lengthy because they combine,
as in most liber memoriales, living and dead members. By doing so they conform to the
statutal regulation requiring a confraternal book of living and dead.
The inscription of honorific members, who do not appear regularly in the administra-
tive registers, cardinals or bishops for example, added symbolic value to the matricula.57
As mentioned earlier (see note 27), the association was bound to the Augustinian
convent.58 They met in the chapel of the Assumption of their church and in some cases
the Augustinians allowed some of Notre Dame s members to be buried in their ground.59
The 1505 agreement between the convent and the confraternity cites a Book of the
Dead (livre mortuaire), leading to the assumption that the Augustinians may have
maintained their own necrology or obituary. In this case, Notre Dame s dead may have
been inscribed among the names of the Augustinian deceased. The archives have no
record of such a book.60
The association s statutes do not make it clear if the company honoured the dead by
56
Hayez, Nostra Donna , 9. The ledger is illegible for the period investigated, from the 1360s to the 1390s.
Hayez counted the approximate entries with infra red light.
57
For example, Cardinal Rinaldo Orsini heads the list of names starting with the letter A (folio 62, under his
nickname Arnaldo Orsini), regarding this person see, J. Font-Réaulx, Les cardinaux d Avignon, leurs
armoiries et leurs sceaux , Annuaire de la société des amis du palais des papes et des monuments d Avignon
(1973), 35 (cf. Rinaldo Orsini, 1350 1374); Giovanni Vivenci heads the letter G with the added marginal
annotation that he became bishop of Pistoia under pope Urban V (folio 80), see F. Ughelli, Italia sacra, 5
vols. (Venice, 1717 1722), vol. 2, 474, vol. 3, 305; Raimon della Bolla (Raymond Gausserandi, of the Bull
Office) and Roberto da Casa Dei (Robert abbot of Chaise Dieu) head the letter R (folio 105); for Raimon
della bolla, see K.H. Schäfer, Die Ausgaben der apostolischen Kammer unter Benedikt XII., Klemenz VI.
Und Innocenz VI (Paderborn, 1914), 228, 283, 314, 316, 356, 382, 404, 413, 427, 433, 436, 457, 481, 504,
529, 540, 563, 568, 640, 676, 688, 694, 744, and for Roberto da Casa Dei see, Clément VI, Lettres secrètes
et curiales se rapportant à la france, ed. E. Deprez (Paris, 1960 1961), [ 5064; Cardinal Francesco di
Sancto Piero di Roma (Francischus de Theobaldeschis) heads the letter F . His name was obviously added
after his promotion in 1368, by a hand different from the rest of the list (folio 16), see J. Font-Réaulx, Les
cardinaux d Avignon, leurs armoiries et leurs sceaux , Annuaire de la société des amis du palais des papes
et des monuments d Avignon (1973), 21 (cf. Francischus de Theobaldeschis, 1368 1378); Similarly, the
name of Nicholaus Brancatiis (dominus Nicolao, cardinale) was added to head the letter N after his 1378
promotion, see J. Font-Réaulx, Les cardinaux d Avignon, leurs armoiries et leurs sceaux , Annuaire de la
société des amis du palais des papes et des monuments d Avignon (1974), 30 (cf. Nicolaus Brancatiis,
1378 1412). These dignitaries usually paid a lump sum as an advance on future payments and disappeared
from the yearly account books; Hayez, Nostra Donna , 8. Discussing national confraternities found in
large Italian cities, Black notes matriculation lists can be misleading since they might register those passing
through very briefly as pilgrims or merchants, and might include (notably in Rome) names of people who
never visited, but who wanted to be registered to benefit from indulgences and privileges awarded to the
confraternity, its church or chapel , Black, Italian confraternities, 43 44.
58 [ Pobierz całość w formacie PDF ]
zanotowane.pl doc.pisz.pl pdf.pisz.pl freetocraft.keep.pl
from these administrative registers. The matriculation lists are copied in gothic, on
49
Allier, La compagnie, 29.
50
Terpstra, Lay confraternities, 112.
51
Bainbridge, Gilds in the medieval countryside, 83.
52
The Notre Dame la Majour book of living and dead is similar to the libri memoriales described by Megan
McLaughlin in her study on prayers for the dead in early medieval France. She notes most of the names
listed in the libri memoriales were, of course, those of the dead . . . . However, a name was normally entered
in a liber memorialis while its owner still lived, and that person would be prayed for before as well as after
death , McLaughlin, Consorting with saints, 94.
53
See for example, Black, Italian confraternities, 105, and, Henderson, Piety and charity, 155, 163 164.
54
Chiffoleau, La comptabilité, 408.
55
Even if the word Purgatory fails to appear in the statutes, belief in it appears in the celebration of a mass for
the dead on Mondays. According to Jacques de Vitry, souls in Purgatory did not need as many suffrages on
Sunday, the day of the Lord when pains of purgation subsided, as on Mondays. Thus, traditionally, churches
organized their masses for the dead on Mondays, J. Le Goff, La naissance du purgatoire (Paris, 1981), 400;
Vincent, Les confréries médiévales, 104; and J. Longère, Un sermon inédit de Jacques de Vitry , in:
L église et la mémoire des morts dans la France médiévale, ed. J. L. Lemaî tre (Paris, 1986), 36.
126 Joëlle Rollo-Koster
parchment, and are illuminated and alphabetized. In contrast, the registers are copied on
paper, in cursive and in chronological order.
Those ledgers list members who paid their dues or participated in various ceremonies
for a given year. For example, the ledgers record 325 dues-paying members for the year
1374 1375, 303 for the year 1375 1376, 266 for the year 1376 1377, and 232 for the
year 1377 1378.56 These numbers do not compare with the 1200 and 1600 or so names
recorded in the matricula. The matriculation lists are so lengthy because they combine,
as in most liber memoriales, living and dead members. By doing so they conform to the
statutal regulation requiring a confraternal book of living and dead.
The inscription of honorific members, who do not appear regularly in the administra-
tive registers, cardinals or bishops for example, added symbolic value to the matricula.57
As mentioned earlier (see note 27), the association was bound to the Augustinian
convent.58 They met in the chapel of the Assumption of their church and in some cases
the Augustinians allowed some of Notre Dame s members to be buried in their ground.59
The 1505 agreement between the convent and the confraternity cites a Book of the
Dead (livre mortuaire), leading to the assumption that the Augustinians may have
maintained their own necrology or obituary. In this case, Notre Dame s dead may have
been inscribed among the names of the Augustinian deceased. The archives have no
record of such a book.60
The association s statutes do not make it clear if the company honoured the dead by
56
Hayez, Nostra Donna , 9. The ledger is illegible for the period investigated, from the 1360s to the 1390s.
Hayez counted the approximate entries with infra red light.
57
For example, Cardinal Rinaldo Orsini heads the list of names starting with the letter A (folio 62, under his
nickname Arnaldo Orsini), regarding this person see, J. Font-Réaulx, Les cardinaux d Avignon, leurs
armoiries et leurs sceaux , Annuaire de la société des amis du palais des papes et des monuments d Avignon
(1973), 35 (cf. Rinaldo Orsini, 1350 1374); Giovanni Vivenci heads the letter G with the added marginal
annotation that he became bishop of Pistoia under pope Urban V (folio 80), see F. Ughelli, Italia sacra, 5
vols. (Venice, 1717 1722), vol. 2, 474, vol. 3, 305; Raimon della Bolla (Raymond Gausserandi, of the Bull
Office) and Roberto da Casa Dei (Robert abbot of Chaise Dieu) head the letter R (folio 105); for Raimon
della bolla, see K.H. Schäfer, Die Ausgaben der apostolischen Kammer unter Benedikt XII., Klemenz VI.
Und Innocenz VI (Paderborn, 1914), 228, 283, 314, 316, 356, 382, 404, 413, 427, 433, 436, 457, 481, 504,
529, 540, 563, 568, 640, 676, 688, 694, 744, and for Roberto da Casa Dei see, Clément VI, Lettres secrètes
et curiales se rapportant à la france, ed. E. Deprez (Paris, 1960 1961), [ 5064; Cardinal Francesco di
Sancto Piero di Roma (Francischus de Theobaldeschis) heads the letter F . His name was obviously added
after his promotion in 1368, by a hand different from the rest of the list (folio 16), see J. Font-Réaulx, Les
cardinaux d Avignon, leurs armoiries et leurs sceaux , Annuaire de la société des amis du palais des papes
et des monuments d Avignon (1973), 21 (cf. Francischus de Theobaldeschis, 1368 1378); Similarly, the
name of Nicholaus Brancatiis (dominus Nicolao, cardinale) was added to head the letter N after his 1378
promotion, see J. Font-Réaulx, Les cardinaux d Avignon, leurs armoiries et leurs sceaux , Annuaire de la
société des amis du palais des papes et des monuments d Avignon (1974), 30 (cf. Nicolaus Brancatiis,
1378 1412). These dignitaries usually paid a lump sum as an advance on future payments and disappeared
from the yearly account books; Hayez, Nostra Donna , 8. Discussing national confraternities found in
large Italian cities, Black notes matriculation lists can be misleading since they might register those passing
through very briefly as pilgrims or merchants, and might include (notably in Rome) names of people who
never visited, but who wanted to be registered to benefit from indulgences and privileges awarded to the
confraternity, its church or chapel , Black, Italian confraternities, 43 44.
58 [ Pobierz całość w formacie PDF ]