Notes

¹ Reprinted from The Life of Blessed Juliana of Mont Cornillon; translated by Barbara Newman, Peregrina Translations Series 13 (Toronto: Peregrina Publishing Co., 1988).

² General works on this religious movement include Brenda Bolton, “Vitae Matrum: A Further Aspect of the Frauenfrage,” in Derek Baker, ed., Medieval Women (Oxford, 1978): 253-73; Michael Goodich, “The Contours of Female Piety in Later Medieval Hagiography,” Church History 50 (1981): 20-32; Herbert Grundmann, Religiose Bewegungen im Mittelalter, 2nd ed. (Hildesheim, 1961); Ernest McDonnell, The Beguines and Beghards in Medieval Culture (New Brunswick, 1954); Elizabeth Petroff, Consolation of the Blessed (New York, 1979).

³ On eucharistic piety see Peter Browe, Die eucharistischen Wunder des Mittelalters (Breslau, 1938); Edouard Dumoutet, Corpus Domini: Aux sources de la piété eucharistique médiévale (Paris, 1942). Caroline Bynum, in her landmark study Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women (Berkeley, 1987), stresses reception of the eucharist as a particularly female concern while showing how male biographers admired and publicized the women’s piety.

⁴ G. Simenon, “Les Origines de la Fete-Dieu,” Revue ecclésiastique de Liège 13 (1922): 345-58; W. Vowles, “Eva, Recluse, and the Feast of Corpus Christi,” Downside Review 58 (1940): 420-37.

⁵ Vita Sanctae Julianae Virginis, ed. G. Henschenius and D. Papebroch, Acta Sanctorum, Apr. t. I (Paris, 1866): 435-75.

⁶ J. Demarteau, La première auteur wallonne: La bienheureuse Eve de Saint-Martin (Liège, 1896).

⁷ Sylvain Balau, Les sources de l’histoire de Liège au moyen age: étude critique (Brussels, 1903; rpt. 1982): 441.

⁸ C. Lambot, “Un precieux manuscrit de la vie de sainte Julienne du Mont-Cornillon,” in Miscellanea historica in honorem Alberti de Meyer (Louvain, 1946), I:604-05. One MS. is known to have been copied by a Cistercian nun in 1475; see E. Brouette, “Un manuscrit de la vie de sainte Julienne de Cornillon écrit à Valduc,” Leodium 47 (1960): 5-13.

⁹ G. Lambert, “Sainte Julienne de Liège dans le Brabant,” Le folklore brabançon 16 (1936): 100-14; E. Voosen, “Sainte Julienne de Cornillon,” Collectanea namurcenses 26 (1922): 248-71.

¹⁰ Biographies have been written by E. Denis, Ste. Julienne de Cornillon (Liège, 1927), and J. Coenen, Juliana van Cornillon (Brussels, 1946). See also Ernest McDonnell, Beguines and Beghards, pp. 299-319. There has been a dearth of recent work.

¹¹ Robert’s first official act as bishop of Liège was to submit the hospital brothers and sisters of St.-Trond to the same rule. E. Schoolmeester, ed., “Les Regestes de Robert de Thourotte, prince-evêque de Liège [1240-1246],” in Bulletin de la société d’art et d’histoire du diocèse de Liège 15 (1906): 18.

¹² On Henry of Guelders see Godefroid Kurth, La cité de Liège au moyen-âge, I (Paris, 1910): 179-86, 223; Jean Lejeune, Liège et son pays: naissance d’une patrie, XIII-XIV siècles (Liège, 1948): pp. 37-40, 81-83.

¹³ R. L. Wolff, “Mortgage and Redemption of an Emperor’s Son: Castile and the Latin Empire of Constantinople,” Speculum 29 (1954): 60-64.

¹⁴ On the role of Villers see McDonnell, Beguines and Beghards, pp. 112-19, 170-79, and passim; Simone Roisin, “L’efflorescence cistercienne et le courant féminin de piété au XIIIe siècle,” Revue d’histoire ecclésiastique 39 (1943): 342-78. The monks’ involvement with mulieres religiosae dates back to their friendship with Hildegard of Bingen (d. 1179).

¹⁵ Simone Roisin, L’hagiographie cistercienne dans le diocèse de Liège au XIIIe siècle (Louvain, 1947). For broader perspectives see Michael Goodich, Vita Perfecta: The Ideal of Sainthood in the Thirteenth Century (Stuttgart, 1982); Donald Weinstein and Rudolph Bell, Saints and Society: The Two Worlds of Western Christendom, 1000-1700 (Chicago, 1982).

¹⁶ See Bynum, Holy Feast and Holy Fast, pp. 115-29 (on women of the Low Countries), and the evocative chapters 6-9 on the relationship of intense fasting to asceticism, social control, eucharistic piety, and religious concepts of humanity and physicality.

¹⁷ Contrast the extraordinary life of Christina Mirabilis by Thomas of Cantimpré, ed. J. Pinius, Acta Sanctorum, July, t. V (Paris, 1868): 637-60; trans. Margot King, The Life of Christina of Saint Trond (Saskatoon, 1986).

¹⁸ Simone Roisin, L’hagiographie cistercienne; “La methode hagiographique de Thomas de Cantimpré,” in Miscellanea historica in honorem Alberti de Meyer (Louvain, 1946), I: 546-57. For the vitae see Acta Sanctorum, Jan. t. II, 145-69 (Ivetta of Huy); Jun. t. IV, 187-210 (Lutgard of Aywières); Oct. t. XIII, 100-35 (Ida of Leeuw); Apr. t. II, 156-89 (Ida of Louvain); Chrysostom Henriquez, ed., Quinque prudentes virgines (Antwerp, 1630): 199-297 (Ida of Nivelles).

¹⁹ Henriquez, p. 226 (Ida of Nivelles); Acta Sanctorum, Aug. t. IV, p. 381 (Gobert of Aspremont); L. Reypens, ed., Vita Beatricis (Antwerp, 1964): 22.

²⁰ This is the Hagiologium brabantinorum [sic] copied by the monk Jean Gielemans c. 1482-84 (Vienna, Nationalbibl. Cod. 9363). It contains the vitae of Mary of Oignies, Ida of Louvain, Ida of Nivelles, Ida of Leeuw, Lutgard of Aywières, Alice of Schaerbeek, Juliana, Christina Mirabilis, and Beatrice of Nazareth.

²¹ “The banners of the King go forth,” a sixth-century hymn. Liber usualis missae et officii (Rome, 1960): 575.

²² Cf. Bernard, On the Song of Songs 2, 43, pp. 220-24.

²³ The hagiographer takes pains to stress the saint’s orthodoxy, as Jacques de Vitry had done in his celebrated life of Mary of Oignies: “Nor did he cease to admire the faith and devotion, especially of the holy women, whose veneration for the church of Christ and its sacraments was most zealous.” Vita Mariae Oigniacensis prol. (2), AA.SS. June, t. V, 547.

²⁴ See II.5. John was actually prior at this time.

²⁵ For this original Office see Peter Browe, “Textus antiqui de festo Corporis Christi,” in Opuscula et textus historiam ecclesiae ... illustrantia, Series liturgica, ed. R. Stapper and A. Rucker (Münster, 1934). Although it remained in local use in the diocese of Liège, in 1264 a new Office was commissioned by Urban IV and composed by Thomas Aquinas: C. Lambot, “L’office de la Fête-Dieu,” Revue Bénédictine 54 (1942): 61-123.