.

[1]. “Accite clerum, congregate populum, ut ex eorum communi deliberatione qui Spiritum Dei habent, terribilis constitution in vestra provincia promulgetur, quatenus tam gravi animadversione plectantur, qui hac peste laborant, ut ex eorum poena caeteri terreantur.” PL 207:341. I am thankful to the Facoltà Valdese di Teologia di Roma, and especially to the dean Prof. Lothar Vogel and library director Prof. Daniele Garrone for their hospitality and methodological advice. The writing of this article was supported by a Gerda Henkel Stiftung Fellowship at the New Europe College – Institute for Advanced Studies during the 2022/2023 academic year. Unless otherwise noted, all translations are those of the writer of this article. The writing of this article was supported by a Gerda Henkel Stiftung Fellowship at the New Europe College – Institute for Advanced Studies during the 2022/2023 academic year.

[2]. MICHEL FOUCAULT: Surveiller et punir. Naissance de la Prison, Paris: Gallimard, 1975, p. 38.

[3]. SITA STECKEL: “Verging on the Polemical. Towards an Interdisciplinary Approach to Medieval Religious Polemic.” Medieval Worlds 7, 2018, pp. 2–60, p. 9.

[4]. PILAR JIMÉNEZ SANCHEZ: «Aux commencements du catharisme: la communauté d’ «apôtres hérétiques» dénoncés par Evervin de Steinfeld en Rhénanie.» Heresis 35, 2001, pp. 17–44, p. 19.

[5]. ANNE BRENON: «Les hérésies de l’an mil. Nouvelles perspectives sur les origines du catharisme.» Heresis 24, 1995, pp. 21–36, p. 24.

[6]. GIORGIO CRACCO: “Riforma ed eresia in momenti della cultura europea tra X e XI secolo.” Rivista di storia e letteratura religiosa 7, 1971, pp. 411–477.

[7]. LUCY J. SACKVILLE: Heresy and Heretics in the Thirteenth Century: The Textual Representations, York: York Medieval Press, 2014.

[8]. EMMANUEL BAIN: «Aux sources du discours antihérétique ? Exégèse et hérésie au XIIe siècle.» Aux marges de l’hérésie, 53–83, 2018.

[9]. REIMA VÄLIMÄKI: “The Worst of All Heresies: Polemical Responses to Waldensianism ca. 1200 – 1400,” in Nicolas Faucher and Virpi Mäkinen (eds.): Encountering Others, Understanding Ourselves in Medieval and Early Modern Thought, Berlin, Boston: De Gruyter Oldenbourg, 2022, pp. 21–40.

[10]. DOMINIQUE IOGNA-PRAT: «L’argumentation défensive: de la polémique grégorienne au ‘Contra Petrobrusianos’ de Pierre le Vénérable (1140),» in Monique Zerner (ed.): Inventer l’hérésie?: Discours polémiques et pouvoirs avant l’inquisition, Nice: Centre d’Études Médiévales, Faculté des Lettres, Art et Sciences Humaines, Université de Nice Sophia-Antipolis, 1998, pp. 87–118.

[11]. UWE BRUNN: Des contestataires aux cathares: discours de réforme et propagande antihérétique dans les pays du Rhin et de la Meuse avant l’inquisition, Paris: Institut d’études augustiniennes, 2006.

[12]. PAUL R. HYAMS: “Trial by Ordeal: The Key to Proof in the Early Common Law,” in Essays in Honor of Samuel E. Thorne (1981), 97.

[13]. SOFIA BOESCH GAJANO: Un’agiografia per la Storia, Roma: Viella, 2020, p. 220.

[14]. GUY LOBRICHON: “The Chiaroscuro of Heresy: Early Eleventh-Century Aquitaine as Seen from Auxerre,” in Thomas Head and Richard Landes (eds.): The Peace of God: Social Violence and Religious Response in France around the Year 1000, Ithaca, NY: Cornell University Press, 1992, pp. 80–103, p. 86.

[15]. TEUN A. VAN. DIJK: “Principles of Critical Discourse Analysis.” Discourse&Society 4 (2), 1993, pp. 249–283, p. 252.

[16]. MICHAEL D. BARBEZAT: Burning Bodies: Communities, Eschatology, and the Punishment of Heresy in the Middle Ages, Ithaca: Cornell University Press, 2018.

[17]. Ibidem, p. 9.

[18]. RAOUL GLABER: Les cinq livres de ses histoires: 900–1044, Paris: Alphose Picard et Fils, 1886, Liber II Cap. XI, XII; Lib. III Cap. VIII; Lib. IV Cap. II.

[19]. ADÉMAR DE CHABANNES: Chronique, Jules Chavanon (ed.), Paris: A. Picard, 1897, ІІІ:59; Glaber, Les cinq livres de ses histoires: Liber III, Cap. VIII; BENJAMIN EDME CHARLE GUÉRARD (ed.): Cartulaire de l’Abbaye de Saint-Père de Chartres, Paris: Crapelet, 1840, p. 108–15; André de Fleury: Vie de Gauzlin, Abbé de Fleury. Vita Gauzlini Abbatis Floriacensis Monasterii, Paris: Éditions du Centre Nation, 1968, pp. 96–103; Ibidem, pp. 180–183.

[20]. For more details, see JEFFREY BURTON RUSSELL: Dissent and Reform in the Early Middle Ages, 1st ed., University of California Press, 1965, pp. 10–13, 102–108.

[21]. PL 214:537–539.

[22]. ROBERT IAN MOORE: The Origins of European Dissent, Oxford: Blackwell, 1985, pp. 252–256.

[23]. RAOUL MANSELLI: Studi sulle eresie del secolo XII, Roma: Istituto storico italiano per il Medio Evo, 1975, pp. 20–26.

[24]. BEVERLY MAYNE KIENZLE: “Tending the Lord’s Vineyard: Cistercians, Rhetoric and Heresy, 1143–1229. 1: Bernard of Clairvaux, the 1143 Sermons and the 1145 Preaching Mission.” Heresis 25, 1995, pp. 29–61, p. 44.

[25]. MALCOLM DAVID LAMBERT: Medieval Heresy: Popular Movements from the Gregorian Reform to the Reformation, 3rd ed. Oxford, UK ; Malden, MA: B.H. Blackwell Ltd., 2002, p. 33.

[26]. RAOUL MANSELLI: L’eresia del male, Napoli: Morano, 1980, p. 148 n. 3.

[27]. STECKEL: “Verging on the polemical,” p. 15.

[28]. Studied by BARBEZAT: Burning bodies, p. 75.

[29]. DOMENICO BERNINI and GIUSEPPE LANCISI: Istoria di tuttle l’eresie, Vol. 3, Venezia: Mainardi, 1728, pp. 345–346.

[30]. MANSELLI: Studi sulle eresie del secolo XII, pp. 24–25.

[31]. MAJA ANGELOVSKA-PANOVA and ANDREW P. ROACH: “Punishment of Heretics: Comparisons and Contrasts between Western and Eastern Christianity in the Middle Ages.” Journal of History XLVII (1), 2012, pp. 145–170, pp. 156–157.

[32]. ETIENNE DELARUELLE: “Les ermites et la spiritualité populaire,” in L’eremitismo in Occidente nei secoli XI e XII: Atti della seconda Settimana internazionale di studio, Mendola, 30 Agosto–6 Settembre 1962, Milano: Società Editrice Vita e Pensiero, 1965, pp. 212–241, p. 219.

[33]. UWE BRUNN: «Suicide, martyre et hérésie – la mort volontaire dans les textes ecclésiastiques de l’Antiquité chrétienne et du Moyen Âge.» In Le Suicide. de l’Antiquité au XXIe siècle, 2022. https://www.academia.edu/88758483/Suicide_Martyre_Heresie_la_mort_volontaire_dans_les_textes_eccl%C3%A9siastiques_de_lAntiquit%C3%A9_chr%C3%A9tienne_et_du_Moyen_%C3%82ge, p. 21.

[34]. GLABER: Les cinq livres de ses histoires, Liber II, Cap. XI.

[35]. MGH SS XVII:778.

[36]. CRACCO: “Riforma ed eresia in momenti della cultura europea tra X e XI secolo”, p. 463.

[37]. GUÉRARD (ed.): Cartulaire de l’Abbaye de Saint-Père de Chartres, p. 112.

[38]. Dead as a complete opposite to eternal alive Christ.

[39]. In his later sermon, Adémar wrote about many heresiarchs, who had such a powder made from bones of dead men (no mentions of children), which they deceit under the guise of medicine to naive peasants; and nobody could resist to it. DANIEL F. CALLAHAN: “Heresy and the Antichrist in the Writings of Ademar of Chabannes,” in Michael Frassetto and John Hosler (eds.): Where Heaven and Earth Meet: Essays on Medieval Europe in Honor of Daniel F. Callahan, Leiden: Brill, 2014, pp. 178–226, p. 226.

[40]. GLABER: Les cinq livres de ses histoires: Liber III, Cap. VIII:26, 31.

[41]. OLIVIER LEGENDRE: «L’hérésie vue de Clairvaux. Témoignage inédit d’un recueil cistercien d’exempla sur les mouvements hérétiques de la fin du XIIe siècle.» Heresis 33, 2000, pp. 69–78, pp. 70–72.

[42]. GLABER: Les cinq livres de ses histoires: Liber II, Cap. XII.

[43]. Ibidem, Liber IV, Cap. II.

[44]. MGH SS VIII:66.

[45]. BRUNN: «Suicide, martyre et heresie», p. 7.

[46]. GIOACCHINO VOLPE: Eretici e moti ereticali dal XI al XIV secolo nei loro motivi e riferimenti sociali, Milano: Il Rinnovamento, 1907, p. 35.

[47]. ANNE BRENON: Le choix hérétique: dissidence chrétienne dans l’Europe médiévale, Cahors: La Louve, 2006, p. 51, 56.

[48]. GUY LOBRICHON: «Le clair-obscur de l’hérésie au début du XIe siécle en Aquitaine. Une lettre d’Auxerre.” Historical Reflections / Réflexions Historiques 14 (3), 1987, pp. 423–444, p. 442.

[49]. GLABER: Les cinq livres de ses histoires: Liber III, Cap. VIII:31.

[50]. MGH SS VIII:66.

[51]. PL 186:677.

[52]. RADULPHUS DE COGGESHALL: Chronicon Anglicanum, De expugnatione Terrae Sanctae libellus. Thomas Agnellus de morte et sepultura Henrici Regis Angliae Junioris. Gesta Fulconis Filii Warini. Excerpta ex otiis Imperialibus Gervasii Tileburiensis. Ex Codicibus Manuscriptis, Joseph Stevenson (ed.), London: Longman, 187, p. 123.

[53]. PL 142:1312.

[54]. MGS SS VII:226–7.

[55]. EDMOND MARTÉNE and URSIN DURAND: Veterum scriptorum et monumentorum historicorum, dogmaticorum, moralium; amplissima collectio, Vol. I, Parisiis: Apud Montalant, ad Ripam PP. Augustinianorum, propè Pontem S. Michaelis, 1724, col. 776–778.

[56]. ANTONIO BRUSA: “Eretici in Italia meridionale dall’età normanna all’età angioina.” Quaderni medievali 1 (June), 1976, pp. 45–61, p. 55.

[57]. The very concepts of ordeal and judgment (iudicium) were interconnected. In Medieval France, the word iudicium could be used to mean “ordeal.” ROBERT JACOB: La Grâce des juges: L’institution judiciaire et le sacré en Occident (Paris: PUF, 2014), 202.

[58]. MOORE: The origins of European dissent, p. 259.

[59]. SAMUEL SOSPETTI: “Il rogo degli eretici nel medioevo.” Dissertation, Bologna: Alma Mater Studiorum – Università di Bologna, 2013, p. 113.

[60]. HYAMS, “Trial by Ordeal: The Key to Proof in the Early Common Law,” 92.

[61]. ROBERT JACOB: «Le jugement de Dieu et la formation de la fonction de juger dans l’histoire européenne,» Archives de Philosophie du Droit 39 (1994): 91.

[62]. GODEFRIDUS J. C. SNOEK: Medieval Piety from Relics to the Eucharist: A Process of Mutual Interaction, BRILL, 1995, pp. 148–150.

[63]. ANDREA MARASCHI and FRANCESCA TASCA: «Aux limites de l’hérésie et de la magie. L’ordalie du pain et du fromage.» Food and History 16 (1), 2018, pp. 49–67, p. 58.

[64]. MGH SS VII:540.

[65]. TOMAS HEAD: “Saints, Heretics and Fire: Finding Meaning through the Ordeal,” in Sharon Farmer and Barbara H. Rosenwein (eds.): Monks & Nuns, Saints & Outcasts: Religion in Medieval Society: Essays in Honor of Lester K. Little, Ithaca, NY: Cornell University, 2000, pp. 220–38, pp. 234–325.

[66]. RUSSELL, Dissent and Reform in the Early Middle Ages, pp. 43–44.

[67]. MGH SS VIII:193–194.

[68]. HYAMS, “Trial by Ordeal: The Key to Proof in the Early Common Law,” 100.

[69]. JEAN DUVERNOY: “La procédure de repression de l’heresie en Occident au Moyen Âge.” Heresis. Revue d’hésiologie médiévale. [Centre d’études cathares. Carcassonne] 6, 1986, pp. 45–54, p. 52.

[70]. JACOB: «Le jugement de Dieu et la formation de la fonction de juger dans l’histoire européenne,» 97-98.

[71]. PL 156:951-953.

[72]. ROBERT BARTLETT: Trial by Fire and Water: The Medieval Judicial Ordeal, Oxford: Clarendon Press, 1986, p. 26.

[73]. GUSTAVE BUSSON, AMBROISE LEDRU et EUGÉNE VALLÉE (eds.): Actus Pontificum Cenomannis in Urbe Degentium, Le Mans: La Société des Archives Historiques, 1901, p. 413.

[74]. MGH SS rer. Germ. XVIII:114. There is only one reference to this miracle, while the four descriptions remain silent about it. See CAESARII HEISTERBACENSIS: Dialogus Miraculorum, Coloniae Agrippinae: in aedibus Wissenchafts antiquariat und Verlagshandlung Creutzer g. m. b. h., 1851, V:XIX; MGH Rer. Germ. XVIII:114; MGH SS XІІI:286; PL 195:13–18.

[75]. RUSSELL, Dissent and Reform in the Early Middle Ages, pp. 43–44.

[76]. MGH SS V:130.

[77]. MGH SS VI:449.

[78]. MGH SS VII:228.

[79]. PAUL FRÉDÉRICQ: Corpus documentorum inquisitionis haereticae pravitatis neerlandicae: Verzameling van stukken betreffende de pauselijke en bisschoppelijke inquisitie in de Nederlanden, Vol. 1. Gent: J. Vuylsteke, 1889, p. 16–17.

[80]. RICHARD HOWLETT (ed.): Chronicles of the Reigns of Stephen, Henry II, and Richard I, London: Longman & co., 1884, pp. 131–134.

[81]. ANDREW LARSEN: «Y a-t-il eu des cathares en Angleterre?» Heresis 42–43, 2005, pp. 11–32, p. 17.

[82]. MELISSA SARTORE: Outlawry, Governance, and Law in Medieval England, New York: Peter Lang, 2013, p. 76.

[83]. ESTHER COHEN: The Crossroads of Justice Law and Culture in Late Medieval France, Leiden: Brill, 1993, p. 24.

[84]. HUGUETTE TAVIANI-CAROZZI: “Une Histoire « édifiante » : L’hérésie à Orléans en 1022,” in Claude Carozzi and Huguette Taviani-Carozzi (eds.): Faire l’événement au Moyen Âge, Aix-en-Provence: Publications de l’Université de Provence, 2007, pp. 275–98, pp. 20–24.

[85]. ANGUS BRAID: The Amalrician Heresy and Illuminist Mysticism in the Central Middle Ages, 2012, https://theamalricianheresy.wordpress.com/, “The Heretics at Orléans”.

[86]. FRANÇOIS BOUGARD: «Le feu de la justice et le feu de l’épreuve, IVe-XIIe siècle,» in Enrico Menestò (ed.): Il fuoco nell’Alto Medioevo. Spoleto, 12-17 Aprile 2012, Spoleto: Centro italiano di studi sull’Alto Medioevo, 2013, pp. 389–432, p. 425.

[87]. CC CM 10:5. Grado Giovanni Merlo suggests that it was not a zealous crowd, but the response of the secular authorities claimed by Church prelates to deal with a rebellion. GRADO GIOVANNI MERLO: Eretici ed eresie medievali, Bologna: Il Mulino, 2019, p. 23.

[88]. CC CM 10:3.