Visitas pastorales de Valencia (Siglos XIV-XV) by M.ª Milagros Cárcel Ortí y José Vicente Boscá Codina (review)

796book reviews Visitas pastorales de Valencia (Siglos XIV-XV). By M.'MUagros Cárcel Ortí y José Vicente Boscá Codina. [Facultad deTeología San Vicente Ferrer, Series valentina, XXXVIIL] (Valencia: Universität de Valencia, Facultat de Geograf ía i Historia, Departement d'Histöria de l'Antiguitat i de la Cultura Escrita . 1996. Pp. xii, 803. Paperback.) Pastoral visits offer a wealth ofinformation for social historians, and this carefully prepared volume records those undertaken inValencia from 1337 to 1427. An introductory chapter places the visits in context. Although most parishes were found to be in an acceptable state, in some there were serious problems. During the episcopal visits both clergy and laity were interrogated; in 1383 Bishop Jaume d'Aragó asked Jaume Serra, rector of the church ofAlzira, about his relationship -with the woman living under his roof, a concern which arose from the widespread problem of concubinage in the diocese. He was also asked about the fabric of the church and its chapels, and the fulfillment of obUgations by priests who held benefices there, twenty-eight ofwhom were fined for then negligence (pp. 86-87). In 1396 a number of deficiencies were found in the fabric of the cathedral together with a lack of devotional and processional books; Friar GU d'Elvira was said to be ignorant of the meaning of the Mass and the vicar to read very badly and be incapable of administering Holy Baptism.The same year in Liria (pp. 236-238) the rector of Sant Tomas was known as an unsatisfactory preacher and attendance at his church was poor; in Oliva (p. 128) the vicar had an impediment in his speech which rendered it unintelligible.Worse were the less frequent sins of usury, sodomy, indecency, blasphemy, gambling, inebriation , brawling, keeping undesirable company, rape, and the invocation of demons, of almost all ofwhich the vicar ofLuxent was accused.A man without modesty, guilty of gross indecency during his frequent periods of inebriation, a gambler and disturber of the peace (p. 147), he would leave his parish unattended for at least three days at a time (pp. 143-151). Other priests held multiple benefices or engaged in outside work with the resultant neglect of their parishes. The laity were not exempt from censure either; in the church of Sant Salvador (Valencia) there was a serious problem of concubinage, even cohabitation with non-Christians (p. 235). Attendance of Conversos at Mass was irregular, and one man in Ribaroga was indicted for copying Muslim customs (p. 290). It was customary to warn or punish offenders according to the gravity of their sins, and the letters recorded the fines imposed, the instances of excommunication , and in some cases the absolution of the transgressors. Other injunctions included the placement of Na Major, an indigent parishioner, in the Morvedre poorhouse (No. 117); permission for Jews to enlarge a synagogue (No. 104); time untU AU Saints' Day for GuiUem DezcoU to complete a retable for the altar in the chapel of Saint Mary Magdalene (No. 38); replacement of beams on the roof at Finestrat (No. 70), and repair of the bell at Xirivella (No. 74). BOOK REVIEWS797 Accurate transcriptions and meticulous scholarly attention to detaU are saUent features of this work.The explanatory preliminary chapters and exhaustive indices render it an invaluable source for scholars of medievalValencia, and one which should find a place on the shelves of aU major research Ubraries. Jill R.Webster St. Michael's College University ofToronto Gender and Heresy: Women and Men in Lollard Communities, 1420-1530. By Shannon McSheffrey. [Middle Ages Series.] (PhUadelphia: University of Pennsylvania Press. 1995. Pp. xüi, 253. $38.95 cloth; $18.95 paperback.) Shannon McSheffrey's detailed study of eight Lollard communities in southeast and south central England (1420-1530) examines the interplay of gender, social status, familial linkages, and Uteracy to counter the idea that medieval heretical communities were more attractive to women than was orthodox reUgiosity . In arguing that Lollardy was not notably attractive to or supportive of women, McSheffrey keeps an eye on comparative findings relating to early modern and modern religious groups and on recent debates regarding Uteracy levels and patriarchy. The evidence is drawn from bishops' registers...