Notes Preface 1. Joseph Greven, ‘‘Der Ursprung des Beginenwesens,’’ Historisches Jahrbuch 35 (1914): 26–58, 291–318, at 46–47. 2. Joseph Greven, Die Anfänge der Beginen: Ein Beitrag zur Geschichte der Volksfr ömmigkeit und des Ordenswesens im Hochmittelalter (Münster i. Westfalen: Aschendor ffsche Verlagsbuchhandlung, 1912). 3. SAG, B, no. 106, ed. BC, 73–74, no. 106. 4. Karl Bücher, Die Frauenfrage im Mittelalter, 2nd ed. (Tubingen: H. Laupp, 1910). For a review of those studies, see MBB, 81–85. 5. Berlin, 1935, 2nd ed. (Darmstadt: Wissenschaftliche Buchgesellschaft, 1961). For insightful comments on Grundmann’s understanding of ‘‘movements,’’ see John Van Engen, ‘‘The Christian Middle Ages as an Historical Problem,’’ American Historical Review 91 (1986): 519–52, at 522–24. See also Kaspar Elm, ‘‘Die Stellung der Frau in Ordenswesen , Semireligiosentum und Häresie zur Zeit der heiligen Elisabeth,’’ in Sankt Elisabeth. Fürstin, Dienerin, Heilige (Sigmaringen: Jan Thorbecke Verlag, 1981), 7–28; Robert E. Lerner, ‘‘Introduction,’’ in Herbert Grundmann, Religious Movements in the Middle Ages, trans. Steven Rowan (Notre Dame: University of Notre Dame Press, 1995), ix–xxv, and Martina Wehrli-Johns, ‘‘Vorraussetzungen und Perspektiven mittelalterlicher Laienfrömmigkeit seit Innocenz III. Eine auseinandersetzung mit Herbert Grundmanns ‘Religiöse Bewegungen’,’’ Mitteilungen des Instituts für österreichische Geschichtsforschung 104 (1996): 286–309. 6. Robert I. Moore, The Formation of a Persecuting Society: Power and Deviance in Western Europe, 950–1250 (Oxford: Basil Blackwell, 1987). 7. Giles Constable, The Reformation of the Twelfth Century (Cambridge: Cambridge University Press, 1996); idem, Three Studies in Medieval Religious and Social Thought (Cambridge: Cambridge University Press, 1995). 8. Caroline Walker Bynum, Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women (Berkeley and Los Angeles: University of California Press, 1987); idem, Fragmentation and Redemption: Essays on Gender and the Human Body in Medieval Religion (New York: Zone Books, 1992); André Vauchez, La sainteté en Occident aux derniers siècles du moyen âge. D’après les procès de canonisation et les documents hagiographiques (Rome: École française de Rome, 1981); Anne L. Clark, Elisabeth of Schönau : A Twelfth-Century Visionary (Philadelphia: University of Pennsylvania Press, 1992); Barbara Newman, From Virile Woman to WomanChrist: Studies in Medieval Religion and Literature (Philadelphia: University of Pennsylvania Press, 1995). See also the important 150 Notes to Pages xii–1 work of art historian Jeffrey F. Hamburger, The Rothschild Canticles: Art and Mysticism in Flanders and the Rhineland circa 1300 (New Haven: Yale University Press, 1990); idem, TheVisual and theVisionary: Art and Female Spirituality in Late Medieval Germany (New York: Zone Books, 1998). 9. See, among many other works, Daniel Bornstein, ‘‘Women and Religion in Late Medieval Italy: History and Historiography,’’ in Daniel Bornstein and Roberto Rusconi, eds., Women and Religion in Medieval and Renaissance Italy (Chicago: University of Chicago Press, 1996), 1–27; Roberta Gilchrist, Gender and Material Culture: The Archeology of Religious Culture (London: Routledge, 1994), and idem, Contemplation and Action: The Other Monasticism (London: Leicester University Press, 1995). 10. I will devote relatively little space to beguine mysticism and spirituality, subjects that have been covered most recently by Bernard McGinn, The Flowering of Mysticism : Men and Women in the New Mysticism (1200–1350) (New York: The Crossroad, 1998); Bernard McGinn, ed., Meister Eckhart and the Beguine Mystics: Hadewijch of Brabant , Mechtild of Magdeburg, and Marguerite Porete (New York: Continuum, 1994); and by my colleague Amy Hollywood, The Soul as Virgin Wife: Mechtild of Magdeburg, Marguerite Porete, and Meister Eckhart (Notre Dame: University of Notre Dame Press, 1995). Other recent works that illuminate beguine spirituality through the study of art objects are Joanna E. Ziegler, Sculpture of Compassion: The Pietà and the Beguines in the Southern Low Countries, c. 1300–c. 1600 (Brussels and Rome: Institut historique belge de Rome, 1992), and Paul Vandenbroeck, ed., Hooglied. De beeldwereld van religieuze vrouwen in de Zuidelijke Nederlanden, vanaf de 13de eeuw (Brussels: Paleis voor Schone Kunsten; Ghent: Snoeck-Ducaju & Zoon, 1994). I encountered Juliette Dor, Lesley Johnson, and Jocelyn Wogan-Browne, eds., New Trends in Female Spirituality: The Holy Women of Liège and Their Impact (Turnhout: Brepols, 1999), which also offers a wide ranging examination of beguine spirituality, too late to fully integrate it into this book. 11. The present work does not claim to offer a complete history of the medieval beguines . L. J. M. Philippen, De Begijnhoven. Oorsprong, Geschiedenis, Inrichting (Antwerp: Veritas, 1918), and Ernest McDonnell, The Beguines and Beghards in Medieval Culture: With Special Emphasis on...