“The World on the End of a Reed”: Marguerite Porete and the annihilation of an identity in medieval and modern representations – a reassessment. Francesca Caroline Bussey A thesis submitted in total fulfilment of the requirements of Doctor of Philosophy December 2007 School of Philosophical and Historical Inquiry Department of History University of Sydney Abstract This thesis presents a new assessment of the identity and historical significance of Marguerite Porete, burned for heresy in Paris in 1310, and reconnects her to a vigorous, lay, discourse community that threatened the authority of the later medieval church. The thesis argues that a bilateral annihilation of Porete as an historical subject has been brought about by medieval and modern representations, and that this has served to obscure the presence of a subaltern religious discourse in the period. The historiography of Porete has followed distinctive stages of development that reflect, and are affected by, concurrent advances in the study of medieval female religious participation. This interplay has led to the development of a particularly influential hermeneutics that serves to exclude Porete from her contemporaries. Analysis of documentation issuing from Porete‟s condemnation has similarly been influenced by hermeneutic issues that manipulate the ways in which Porete is perceived as an identity. This thesis challenges dominant representations of Porete in the scholarship and argues that Porete‟s identity and discourse reflect a particularly vigorous, fluid and cross-discoursed lay engagement with religiosity that has roots in the precocious socio-religious environment of the Southern Low Countries. Central to the aims of this thesis is the question “how did Porete „fit‟ the religious landscape of her period?” A seeming obstacle to this pursuit are claims from within the scholarship that Porete did not „fit‟ at all, but was, rather, as an aberration amidst other female mystics of the period. Clear links, however, have suggested a wider discourse community and some have identified her, in conjunction with those that condemned her in Paris, as a beguine. Yet this affiliation is refuted by Porete within her book and the term, as an indicator of identity, is highly problematic. This thesis explores the historiographical issues that cloud Porete‟s case and offers a reassessment of the possibilities her reconnection to the major religious currents of her day presents. It will be argued that her condemnation represents a major historical development wherein the boundaries of institutionally accepted discourse were hardened at the very moment when the possibilities for religious discourse were at their peak. Porete will thus be reassessed as a major figure in an alternative religious discourse that represents the excluded voice of lay engagement in the later Middle Ages. This is to certify that this thesis comprises only my original work, except where due acknowledgement is made. The thesis is less than 100,000 words in length, inclusive of appendix and bibliography. Acknowledgements This thesis was born from the excitement of undergraduate classes taught by Dr. John O Ward at the University Sydney in the 1990s. Under the tutelage of Dr. Ward, a highly influential and gifted teacher, I formed part of a dedicated group of devotees who spurned other areas of study (despite the impracticality of this) and pursued topics as heady as „witchcraft‟, „heresy‟ and „magic‟ within the medieval period. I was fortunate to find Dr. Ward amenable to supervising this thesis and even more fortunate to have him continue to supervise after retirement from Sydney University‟s History Department. I thank him for his inspiration, advice, assistance and criticism in the development of this thesis. I hope the completion of this work will give him more time to pretend to be retired. I would like to thank my husband Tom Garrish and my daughter Ada Margaretha for the depth of emotional and practical support they have provided during the writing of this thesis. It is not possible to describe how crucial this has been nor how deeply I appreciate their sacrifices and emotional sustenance. Ada learned not only how to walk throughout the duration, but also how to make tea. Tom married me, knowing full well he was also marrying an incomplete thesis. For both these things, and for very much more, I give much thanks. This thesis is dedicated to them both. I also express my gratitude to financial assistance awarded by the Commonwealth government in the shape of an Australian Postgraduate Award, without which this thesis would not have been possible. I thank also staff of the University of Sydney‟s History Department for their patience and encouragement in the completion of this thesis. I have also been fortunate, to have been the recipient of advice and encouragement from scholars and colleagues at a number of conferences, particularly at ANZAMEMS II and III and at the „Millennium of Christianity‟ conference hosted by the University of Melbourne‟s History Department in 2000 at which early versions of portions of this thesis were delivered. Finally, there are a number of people whom I would like to thank for their moral support, encouragement and friendship over the past years: to my father and mother Victor and Marjorie Bussey, and the extended Bussey family, who have been a great emotional and, at times, financial support; to my brother Marcus Bussey, who read and commented most fruitfully on portions of this thesis; to the Garrish family, who endured me „nipping out‟ for a spot of research mid-wedding preparations; to my father-in-law, Stephen Garrish, who guided in matters of punctuation and grammar; and to my friends and colleagues who have listened, advised and commiserated on both an experience and a topic not always familiar to them (though they generally, if not always, claimed to find it interesting). Contents Page Introduction .............................................................................................................................p. 1 Chapter One: Hermeneutics of Exclusion and the Phenomenon of Female Mysticism in the Later Middle Ages.....................................................................................................................p.20  Whose Women‟s Movement and Which?  Rendering Women Visible  The Authenticity Debate: Geneses  The Challenge  Delete the Subject?  A Mystical Amalgam Chapter Two: Marguerite Porete in the Scholarship: dominant historical reconstructions....p.84  Option One: the heretic beguine o Reflected Glory: sensations, scandals and pseudomulieres  Option Two: the anomalous beguine mystic o Leaning towards rehabilitation: the much-maligned mystic o The lost milieu  Option Three: the beguine evangelist  The Case for a Reassessment Chapter Three: Hermeneutics of Hostility and the Trial of Marguerite Porete.....................p.141  From imprisonment to immolation: the narrative of the trial  The trouble with the trial  The trouble with the trial records  The production of a widespread transgression Chapter Four: An Alternative Construction of the Historical Subject...................................p.194  Behind The Mirror: Porete in situ  The education of an annihilated soul  Beguine-educated or mendicant magpie?  In whose company: an audience for The Mirror  A collision of communities  Conjectures on Porete: collisions and collusions Conclusion ..............................................................................................................................p.249 Appendix: Summary of the documents of condemnation ..................................................p.254 Bibliography ...........................................................................................................................p.258 Introduction The World on the End of a Reed: Marguerite Porete †1310 Around the feast of Pentecost it happened in Paris that a certain pseudo-woman of Hainaut, named Marguerite, called Porrette [Poirette, Poreite], had published a certain book in which, by the judgment of all the theologians who had diligently examined it, were contained many errors and heresies, and among those that the soul annihilated in love can for love of the creator, behave without reprehension of conscience or remorse and concede to nature whatever it demands and desires, which smacks manifestly of heresy. While she did not wish to abjure this little book or the errors contained therein, as a consequence of which [quinimo] she lay under sentence of excommunication by the inquisitor for heretical depravity since she had not wished to appear before him although sufficiently warned, for a year or more she remained of pertinacious mind, finally hardened in her wickedness, at last in public in the Place de Grève, before the clergy and people specially called for this, on the advice of learned men she was exposed and handed over to the secular court. The provost of Paris accepting her at once into his power, the next day she was extinguished in the fire. Guillaume de Nangis, The Grand Chronicles of France1 I was so foolish …[to]… undertake something which one could neither do, nor think, nor say, any more than someone could desire to enclose the sea in his eye, or carry the world on the end of a reed, or illumine the sun with a lantern or a torch. I was more foolish than the one who would want to do the other, when I undertook a thing which one cannot say, when I encumbered myself with the writing of these words. Marguerite Porete, The Mirror of Simple Annihilated Souls2 ___________________________________________________________________________ On May 31st 1310 a crowd gathered at the common field of La Grève, on the then outskirts of Paris, drawn by a procession of ecclesiastics exiting the city3 and witnessed the condemnation of a woman named Marguerite Porete, whose book, trial and death have subsequently become one of the most celebrated cases in the history of late medieval women‟s religiosity. Porete was burned at the stake on June 1st 1310 the day after her 1 Cited in Paul Verdeyen, “Le Procès d‟inquisition contre Marguerite Porete et Guiard de Cressonessart (1309- 1310)”, Revue d’Histoire Ecclésiastique, 81, (1986), pp.47-94. English translations of the Latin from J.O.Ward, “Heresy and Inquisition: heresy and witchcraft, inquisition and crusade, reform and social change in Europe 1000-1325 AD”, Sourcebook, School of Philosophical and Historical Inquiry, Department of History, University of Sydney, HSTY 2015, Semester 2, 2003, hitherto referred to as Ward, SBK. The associated Verdeyen reference will accompany each citation. This reference: Ward, SBK, p.462; Verdeyen, „Le Procès‟, p.90. 2 There are a number of complete English translations available: The Mirror of Simple Souls, Clare Kirchberger,(trans.), (London: Orchard Books, 1927); The Mirror of Simple Souls, Ellen. L. Babinsky (trans.), (Paulist Press: New York, 1993); The Mirror of Simple Souls by Marguerite Porette, ca. 1250-1310, Edmund Colledge, O.S.A., J. C. Marler, and Judith Grant (trans.), Notre Dame Texts in Medieval Culture, vol 6, (Notre Dame: University of Notre Dame Press, 1999). With one or two exceptions, the English translation of The Mirror of Simple Souls used in this thesis will be Babinsky‟s, hitherto referred to in the text as The Mirror. This Reference, The Mirror, pp. 171-172. 3 “... in the Place de la Grève, Paris, in solemn congregation, with present in that place the reverend father in Christ the lord bishop of Paris; master John of Fregeris, official of Paris; William of Chenac; John of Lord Martin; Xavier of Charmoia; Stephen of Bertoudicuria; brothers Martin of Abbatisvilla, bachelor in theology, and Nicholas of Annesiaco, of the Order of Preachers; John Ploiebauch, Provost of Paris; William of Choques and many others specially called to this, in the presence also of many prominent people of the town of Paris and a great number of the populace and of me, the under-written public notary. ....” Ward, SBK, p.459; Verdeyen, „Le Procès, p.81. 1 Introduction The World on the End of a Reed: Marguerite Porete †1310 condemnation at La Grève,4 for writing a book containing „many errors and heresies‟ and for refusing to desist in disseminating the ideas in that book to both the „learned‟ and the „simple‟ after its initial condemnation (in 1306). Officially, this refusal to cease and desist classified her as a relapsed heretic, a transgression that was magnified by her „contumacious‟ silence in the face of her inquisitors. These crimes – crimes that began with what was written and ended with what was not said – have given Porete the dubious distinction of being the first medieval woman writer burned for heresy.5 As if such a distinction were not enough, Porete‟s case has been linked to such sensational events as the burning of fifty-four Templars on May 12th 1310 in Paris, a conflagration occurring just over two weeks prior to her execution, as well as to the condemnation of Meister Eckhart, a revered Dominican preacher and teacher, who was accused in 1326 of heretical and suspect notions reminiscent of those found in Porete‟s work. Further spice can be found in the associated condemnation of a man called Guiard de Cressonessart (self-titled the heady „Angel of Philadelphia‟), who set himself up as a defender of Porete but blanched at the prospect of immolation and recanted at the eleventh hour. Guiard‟s alleged association with the more unorthodox forms of apocalypticism, coupled with the suggestion that Porete was an adherent of the mysterious Heresy of the Free Spirit (the existence of which remains in doubt), has, in confluence with the politics swirling around the Templar and Eckhart cases, resulted in an historical event worthy of a mystery novel of the highest order. 4 Judith Grant, Edmund Colledge and J.C.Marler report that the Place La Grève is where the Hôtel de Ville now stands, “Introductory Interpretative Essay”, The Mirror of Simple Souls by Marguerite Porette, ca. 1250-1310, Notre Dame texts in medieval culture, vol 6, (University of Notre Dame Press: 1999), pp. xxxv-lxxxvii., p.xxviii. 5Nicholas Watson, “Melting into God the English Way: Deification in the Middle English Version of Marguerite Porete‟s Mirouer des simples ames anienties”, in Prophets Abroad: The Reception of Continental Holy Women in Late-Medieval England, Rosalynn Voaden, (D S Brewer: Cambridge, 1996), pp.20-49, p.20. 2 Introduction The World on the End of a Reed: Marguerite Porete †1310 To add to the intrigue, those involved in investigating Porete‟s case are continually challenged by an extreme paucity of sources that include only the documents relating to her death, a smattering of historical anecdote and a book that was ostensibly the reason behind her demise. The book, (never named in the trial documents so it seems important to name it in full now - The Mirror of Simple Annihilated Souls Who Are Annihilated and Remain Only in Will and Desire of Love),6 which is essentially Porete‟s „voice‟ and the only sympathetic indication we have of her life and ideas, has itself been no stranger to intrigue. For some six hundred years The Mirror was divorced from its real author and attributed by turns to a royal nun, a venerated theologian7 and an anonymous man. In 1946 however, it was reunited with Porete by Romana Guarnieri,8 a revelation that caused a minor scholarly sensation and brought about a series of cloak and dagger manoeuvres involving missing manuscripts and confidence men attempting to pass off secret and probably non-existent German manuscripts.9 The resultant renewed interest in Porete engendered a flurry of scholarly activity in which divisions remain regarding her position within the tradition of late medieval female religiosity. Some have seen her as a deliberate heretic, representative of a wider heretical movement and have pointed to such evidence as the 1311-12 Council of Vienne‟s Ad nostrum decretal,10 in which three articles reminiscent of the ideas in Porete‟s book were used 6 The original French title is Le Mirouer des Simples ames anienties et qui seulement demourent en vouloir et desir d’Amour. I will attend to the history of the text and its numerous translations (from both the old French and the Latin) in some detail in chapter two. 7 Queen Margaret of Hungary and Jan Van Ruusbroec. 8 Osservatore Romano, (June 16, 1946). 9 See also pp.20-27 of Nicholas Watson‟s, “Melting into God the English Way”, pp.19-49. 10 Those decretals being “2: That after he has reached this grade of perfection, a man does not need to fast or pray; for the sensuality is then so perfectly subject to the reason, that a man can freely grant to the body whatever it pleases; 6: That to practice acts of virtue is proper to an imperfect man, and the perfect soul may take leave of the virtues; 8: That they need not rise at the elevation of the body of Christ, nor show reverence to it, for it would be an imperfection in them, if they descended from the purity and height of their contemplation 3 Introduction The World on the End of a Reed: Marguerite Porete †1310 as examples of beguine/beghard error.11 Others have seen her as not perniciously heretical, but misguided in her adherence to a specifically female, beguine inspired, religiosity. More recently she has been seen as both an example of „authentic female mysticism‟12 and as a representative of a wider theological movement (a new mysticism)13 that was not perniciously heretical, but had its roots in the melding of the vernacular mystical movement,14 with the formal traditions of neoplatonism and scholasticism.15 Others still have given The Mirror a role in precipitating “a heated Continental discussion of the whole relationship between God and the soul as it is experienced in this life: a discussion which, after 1300, at once popularised and threatened to hereticate much of the radical strain of Christian neoplatonism derived from pseudo-Dionysius”.16 Accordingly, whilst some sixty years have elapsed since scholars began investigating the woman and her book together, there is still a lack of clarity about Porete as an historical figure. Indeed, there are many questions about Porete that continue to vex despite the sustained interest in her case that the last sixty years have brought. In particular, the question of Porete‟s identity remains unresolved. How did she „fit‟ in the religious landscape of the to meditate upon the mystery or the sacrament of the Eucharist or anything concerning the Passion of the humanity of Christ”, cited in Michael Sargent, “The Annihilation of Marguerite Porete”, Viator, 28: 1997, pp.253-279, p.257. 11 Beguines and beghards are understood here to have been single individuals who, without taking formal vows, undertook a life of contemplation and religious discourse whilst simultaneously working in the „world‟ – predominantly as labourers and teachers. Beghards did not achieve the same popularity as beguines and did not form distinct communities, such as beguinages which were developed by beguines in the second quarter of the thirteenth century. 12 Melissa Brown, “Marie d‟Oignes, Marguerite Porete and „Authentic‟ Female Mystic Piety in the Middle Ages”, in Worshipping Women: Misogyny and Mysticism in the Middle Ages, J.O.Ward & F.C.Bussey [eds.], (Sydney Studies in History No. 7, Dept. of History, University of Sydney, 1997), pp. 187-235. 13 Enrica de Dominguez, “Judgement and Gender: the Trial and Textual Reception of Marguerite Porete and Le Mirouer des simples ames anienties”, 1997 dissertation, (York, 1997), as yet unpublished. 14 Bernard McGinn, Meister Eckhart and the Beguine Mystics: Hadewijch of Brabant, Mechthild of Magdeburg, and Marguerite Porete, (Continuum: New York, 1994). 15 “The Pseudo-Woman and the Meister: Unsaying and Essentialism” in Meister Eckhart and the Beguine Mystics, pp. 114-146, p.146. 16 Watson, “Melting into God”, p. 43. 4