IMC 2018: Sessions

Session 848: Memory and Inquisitio, II: Recollecting and Recording

Tuesday 3 July 2018, 16.30-18.00

Sponsor:Trivium - Tampere Centre for Classical, Medieval & Early Modern Studies
Organiser:Sari Katajala-Peltomaa, School of Social Sciences & Humanities, University of Tampere
Moderator/Chair:Gábor Klaniczay, Department of Medieval Studies, Central European University, Budapest
Paper 848-a'It happened when we had that reddish-brown cow': Levels of Recollection and Narration in the Canonization Process of Thomas Cantilupe, 1307
(Language: English)
Sari Katajala-Peltomaa, School of Social Sciences & Humanities, University of Tampere
Index terms: Daily Life, Hagiography, Lay Piety, Social History
Paper 848-bShaping Memory: Limoux Nègre and the Apostles' Creed, 1326-1329
(Language: English)
Louisa A. Burnham, Department of History, Middlebury College, Vermont
Index terms: Ecclesiastical History, Manuscripts and Palaeography, Religious Life
Paper 848-cThe Evaluation of Evidence and Memory in Concluded Canonisation and Heresy Cases
(Language: English)
Derek Hill, Independent Scholar, Harrow Weald
Index terms: Archives and Sources, Ecclesiastical History, Hagiography

Even if canonization processes and inquisition trials scrutinized the opposite ends of religious spectrum, ‘heretical depravity’ or saint and miracles, they were both based on similar judicial form, inquisitio. As public fame of an incident or person was a prerequisite for a case to be tried under inquisitio, both these sources contain a lot of recollection of past events. It goes without saying that there were also huge differences in the quantity and quality of free narration, hierarchal relationships during the hearing, methods of recording, etc. both between different types of hearings and various collections. Both fields of study are currently quite separate, and not much in-depth comparative work has been done. However, nuanced comparison would offer potential for fuller comprehension of how people gave meaning to their past experiences, how memories were reconstructed and elements of lived religion narrated. The aim of these sessions is to begin to fill this gap and scrutinize the similarities and differences and ask how past events were interrogated, remembered, narrated, and recorded in these two set of sources.