Chapter II (1)

LECTORS OR REGENT MASTERS OF THE FRANCISCANS.

The following sixty-seven names are classed together under a separate heading simply because they are found in a list in an old manuscript. The list is evidently intended to include all the Regent Masters of the Friars Minors at Oxford[894] in chronological order; it seems to break off about the year 1350. Whether it is complete up to that date may be doubted; but no contemporary, or nearly contemporary, notice has been found of any Friar Minor Regent in Theology or D.D. of Oxford before 1351, whose name does not occur in this list[895].

The list is found in two MSS:--

I. British Museum; Cotton Nero A IX, fol. 77 a-b, in Eccleston’s Chronicle. Names 1-5 are in the same hand as the rest of the MS.; 6-21 in a hand rather larger but not perceptibly later. On the reverse of the leaf, they are continued in a later fourteenth century hand which ends at the 58th name; then 59-66 have been added not much later (the ink has faded a good deal in this part); the last name is in a later hand, probably fifteenth century.

II. Phillipps, MS. 3119, fol. 76 (at Thirlestaine House). Names 1-21 are in the same hand as the MS., i.e. the text of Eccleston’s Chronicle; another scribe has added names 22-49 inclusive; then the names are continued in another hand to Laurence Briton, where the list ends. This MS. omits Henry Cruche and Walter de Chauton, so that Laurence Briton is called the 53rd master instead of the 55th.

Lectors.

1. =Adam Marsh= or =de Marisco= was born probably at the end of the 12th century in the diocese of Bath[896]. He was educated at Oxford, where he studied under Robert Grostete[897], whose affectionate interest in him dated from his early years[898]. His brother Robert was made Archdeacon of Oxford by Grostete in 1248 and other members of the family were in the bishop’s service[899]. Adam’s uncle, Richard de Marisco, Bishop of Durham, from 1217 to 1226, gave him a living near Wearmouth, which he held for three years[900], and bequeathed to him his library in 1226[901]. At this time Adam was a Master, probably of Arts. Soon afterwards, at the instigation of his friend and pupil[902] Adam of Oxford, who had recently become a Minorite, he gave up ‘all worldly greatness and a large income[903]’ to enter the Franciscan Order at Worcester, ‘through zeal for greater poverty[904].’ He is said to have been appointed by the General Chapter _socius_ of St. Anthony of Padua, the first theological student in the Order. The two then proceeded, according to the same authority, to study under the Abbat of St. Andrew’s at Vercelli, where they made such progress in five years that the Abbat confessed that his pupils had become his teachers[905]. In 1230 St. Anthony and Adam Marsh are said to have headed the opposition to the relaxations which Elias was attempting to bring into the Order[906]; but this tradition is probably unfounded; Eccleston says nothing about it[907]. After his entry into the Order, Adam probably resided for the most part at Oxford, where Grostete was then lecturing to the Franciscans. Wood asserts that the latter presided at his inception and made the customary speech in praise of the inceptor at the ceremony[908]; but the statement, though probable enough in itself, lacks authority and seems to have originated from a confusion between Adam and Robert Marsh[909]: it is not unlikely that Adam received his theological degree abroad. There is no direct evidence of his having lectured on theology to the friars at Oxford before 1252[910], but there can be no doubt that he began to do so not later than 1247 (when Thomas Wallensis was elected Bishop of St. David’s), and he probably delivered lectures long before. He was certainly before this time one of the recognised leaders of the English Franciscans[911]. He was on a commission of three elected by the English province to report on the Rule when Haymo was general (1239-1244), and recommended that no change should be made in the statutes of St. Francis[912]. He wrote a solemn exhortation in the name of the English Minorites to Boniface of Savoy on his consecration to the Archbishopric of Canterbury in 1245[913]. William of Nottingham submitted to him the names of three friars from whom he was to select one to act as Vicar in the Provincial Minister’s absence (1250?)[914]. In his latter years he was one of the foremost men in the church. At the instance of the Archbishop of Canterbury and for his use, he wrote an address to the Pope on the occasion of Henry III taking the cross (1250)[915]. He addressed a long letter of advice to St. Sewalus on his appointment to the Archbishopric of York in 1255[916]. In the same year he was nominated by Alexander IV to settle a dispute between the Bishop and the Prior and Convent of Winchester[917]. He was on a Papal commission to try a cause between the King and the Bishop of St. David’s, and between the same bishop and the Abbat of Gloucester[918], and on another commission appointed to examine the claims of Richard de Wiche to canonization[919]. He supported Grostete in his revolt against the scandalous nepotism of Innocent IV[920]. At Oxford his character, learning, and friendship with the great, gave him a very important position, and he acted as spokesman now of the Franciscans, now of the whole University[921]. His fame was European, and Grostete was afraid that the Parisians would secure him to supply the place of Alexander of Hales (1245)[922]. Among his correspondents and friends were many of the leading men of the age, such as Walter de Cantilupe[923], Richard de Wiche, Walter de Merton, Richard Earl of Cornwall, John of Parma, and Bonaventura. He assisted the Archbishop of Canterbury in his visitation, and accompanied Grostete to the Council of Lyons. At one time he is wanted to attend the Parliament at London[924], at another he is summoned by the Queen to Reading, to treat of ‘matters touching the King and his heirs[925].’ He incurred the royal displeasure by an outspoken sermon at Court (Oct. 1250)[926]; but his advice was asked and listened to by the King who afterwards called him his father[927].

‘When the Jews ... had transgressed against the peace of the kingdom,
so that both by the judgment of the King and the princes of the land
they were judged worthy of death, he alone resisted their arguments
and forbade that they should be put to death[928].’

In 1247 he was sent abroad with the Prior of the Dominicans on the King’s business, and forty marks were granted to buy horses and harness for the ambassadors[929]. In 1257 he was sent with Walter de Cantilupe, Bishop of Worcester, on a similar mission, his expenses being paid out of the treasury[930]. He was no less intimate with the Earl of Leicester than with the Bishop of Lincoln. He lectures Eleanor de Montfort on her duties as a mother and wife, and on her excess in dress[931]. He speaks equally plainly to Simon de Montfort.

‘Better is a patient man than a strong man,’ he writes to the
hot-headed earl, ‘and he who can rule his own temper than he who
storms a city[932].’

The friar took a keen interest in his friend’s great deeds, recognised his noble qualities, and the value of his efforts ‘to purge, illuminate, and sanctify the church of God,’ and looked to him as the guardian of the public weal[933]. He encouraged the Earl to go forward in his thankless task of saving Gascony, and tried to win the King over to his side[934].

‘If,’ he writes to the Earl in 1250[935], ‘you have received the
answers of broken friendship and feigned affection, what else are you
now suffering than what you before expected? The clear circumspection
of your wisdom will remember, in how many conferences, after repeated
and careful examination, we drummed into each other’s ears the
execrable shamelessness of seductive cunning, such as we now see;
although, considering the trustworthiness of courageous fidelity, your
wisdom did not think proper to decline the danger of a truly grand
exploit, for the imminent suspicion merely of some stupendous
dishonesty.’

With all his other occupations Adam Marsh did not neglect the poor and oppressed; he begs Grostete to assist two poor scholars relatives of the bishop; he writes to Thomas de Anesti on behalf of an able and honest schoolmaster who is in want of the very necessaries of life; a weeping widow brings her troubles to him, sure of sympathy and help[936]. His health gave way under the strain of his manifold duties and the severe discipline of his Order: he suffered from weakness of the eyes and other infirmities[937]. In 1253 he lost his lifelong friend Grostete, who bequeathed his library to the Oxford Franciscans out of love for Adam Marsh[938]. In 1256 the King and Archbishop of Canterbury tried to force him into the bishopric of Ely; his rival Hugh Balsham who had been elected by the chapter appealed to Rome and obtained a decision in his favour on Oct. 6, 1257. His candidature, probably none of his own seeking, seems to have laid the friar open to a charge of worldly ambition, which must have embittered his last days[939]. Feeling the end approaching, he wrote to Bonaventura to send the Provincial John of Stamford,

‘by whom, through God’s blessing, I may be directed through things
transitory and my thoughts raised to things eternal[940].’

On Dec. 23, 1257, he was ordered abroad by the King[941]. He probably died on Nov. 18[942], 1258, and was buried next to Grostete at Lincoln[943]. Besides the treatise mentioned below, none of his works remain[944] except the letters, which, stilted and obscure in style, do not justify the title of _Doctor illustris_, with which subsequent generations honoured him[945]. His reputation as a philosopher and theologian must rest on the evidence of his contemporaries, and on the greatness of the school which he did so much to found. Matthew Paris calls him ‘_literatus_[946].’ Grostete found him

‘a true friend and faithful counsellor, respecting truth not
vanity,’--‘a wise man and a prudent, and fervent in zeal for the
salvation of souls[947].’

His most famous pupil Roger Bacon had nothing but praise and admiration for his master, who like Grostete was ‘perfect in all wisdom[948].’

Extant works:--_Epistolae._

MSS. Brit. Mus.: Cotton Vitell. c. viii. (sec. xiii-xiv).

Bodl.: Digby 104, fol. 90 (sec. xiii), letter 147 only.

Edited by Brewer, Monumenta Franciscana, I (1858).

_Pastorale excerptum_ (perhaps merely an extract from the letters).

MS. Vienna: Bibl. Palat. 4923, fol. 40{b}-42{b} (sec. xv).

2. =Ralph de Colebruge= was the second Franciscan master who lectured at Oxford. He entered the Order while regent in theology at Paris, where he won some fame; after finishing his course of lectures, he was appointed by the General of the Order to rule in theology at Oxford, probably before 1250; he was still a novice when he entered on his duties at Oxford[949].

3. =Eustace de Normaneville=, probably took the Franciscan habit at Oxford about 1250 or before[950]. His conversion was of peculiar importance to the Order,

‘because he was noble and rich, and had laudably ruled in arts and
decrees, and had been Chancellor of Oxford[951], and was about to
incept in theology.’

It must have been soon after his entry that the friars at Norwich asked him to become their lecturer. Adam Marsh was deputed by the Provincial to make the proposal to him. Eustace refused the honour on the plea of ill-health and ‘unprepared aptitude of mind[952].’ Eccleston mentions him as the third who lectured at the Oxford Grey Friars as a master[953]. He was afterwards sent to Cambridge and was the third regent master of the Franciscans there[954].

4. =Thomas of York= (1253) is first mentioned in a letter of Adam Marsh written at Lyons, 1245; the writer sends for various books, among which is

‘the chapter of the First Prophecy (Abbat Joachim?) which the beloved
brother in Christ, Thomas of York had[955].’

Soon afterwards we find him consulting with Adam, Grostete, and the Vicar of the Provincial Minister, about sending English friars to Denmark[956]. He wrote to Adam about the defeat of St. Louis and the Crusaders in 1250, and Adam sent the letter on to Grostete[957]. About the same time Adam remonstrates with him for breaking his promises, especially for omitting to send him ‘the table of the Trinity’ (? _tabula trinitatis_)[958]. Another letter to him from Adam Marsh refers to the anger of the King against Simon de Montfort, whose friendship Thomas seems to have enjoyed and whose party he no doubt supported. Perhaps it was before 1250 that Adam advised the Provincial Minister to instruct Thomas,

‘that he should apply himself to the study of Holy Scriptures by
attending the lectures of the learned and investigating their
writings,’

with a view to his eventually becoming lecturer to the Grey Friars at Oxford; failing this, the writer hints that Thomas would probably be summoned abroad[959]. In the same letter he refers to his ‘youthful age.’ At the beginning of 1253[960] Thomas of York was presented to incept in theology at Oxford, objections were raised on the ground that he had not taken a degree in Arts. Eventually he was allowed to incept, but a statute was passed to regulate the conduct of the University on similar occasions in the future. The details of the controversy are given elsewhere[961]. The vesperies took place on Thursday, March 13th, and the inception on the following day, under the presidency of Friar Peter de Manners, apparently a Dominican; Adam Marsh, who as master of the inceptor would naturally have presided, left Oxford on March 12th. Thomas of York now became lecturer to the Oxford Franciscans[962]. He was afterwards sent to Cambridge and occurs as the sixth in the list of ‘Masters of the Friars Minors’ there[963]. Adam Marsh writes to him in the most affectionate terms and speaks highly of his learning, and the brightness of his intellect[964]; he describes him to Grostete as an earnest, discreet, and benevolent man, filled with a heavenly zeal for the salvation of souls[965]. According to the _Catalogus illustrium Franciscanorum_ he wrote a commentary on Ecclesiastes[966].

_Frater Thomas de Eboraco super Metaphysicam Aristotelis._

MS. Florence: Laurentiana, _ex Bibl. S. Crucis_, Plut. xiv, Sin. Cod.
V.

5. =Richard Rufus of Cornwall=[967] was a Master, probably of Arts, when he became a Minorite at Paris

‘at the time when Friar Elias threw the whole Order into confusion’
(c. 1238).

He came to England (where he made his profession) while the trial of the Minister-General was yet pending in the Roman Court[968]. He is mentioned as speaking at a chapter at Oxford soon after coming to England--probably either the visitatorial chapter or the chapter held to protest against the visitor’s conduct in 1238[969]. Soon after 1250 he received a command from the General to go to Paris as lecturer, but he seems to have obtained leave to continue his studies at Oxford owing to his weak health[970]. He probably lectured on the sentences as B.D. about this time. But soon afterwards, ‘_ob vehementiores perturbationum occasiones_[971],’ in Adam Marsh’s words, he formed the ‘inexorable resolution’ of going to France in accordance with the General’s permission: and Adam in the name of the other friars, requested the Provincial to facilitate his departure by providing him with suitable companions and the necessary manuscripts[972]. Early in 1253 again, Adam writes to the Provincial:

‘I beg you to look out for some one competent to act as secretary to
Friar Richard of Cornwall[973].’

It may then be inferred that he went to Paris in 1253, where, according to Eccleston,

‘he gave cursory lectures on the sentences and was judged a great and
admirable philosopher[974].’

After lecturing in Paris, he returned to Oxford, it appears, and became regent-master of the friars (c. 1255?)[975]. It was here that he developed the ‘errors,’ the verbal subtleties, which Roger Bacon so unsparingly denounced. Writing in 1292, Bacon says[976]:

‘Et optime novi auctorem[977] pessimum et stultissimum istorum
errorum[978], qui vocatus est Ricardus Cornubiensis, famosissimus apud
stultam multitudinem, set apud sapientes fuit insanus et reprobatus
Parisius propter errores quos invenerat et promulgaverat, quum
sollempniter legebat sentencias ibidem, postquam[979] legerat[980]
sentencias Oxonie, ab anno Domini 1250{o}. Ab illo M CC L igitur
tempore remansit multitudo in huius magistri erroribus usque nunc,
scilicet per quatraginta annos et amplius, et maxime invalescit Oxonie
sicut ibidem incepit hec demencia infinita.’

Adam Marsh, though in somewhat general terms, gives a far more flattering account of Richard[981].

Martin de Sancta Cruce, Master of the Hospital of Sherbourne, bequeathed to him in his will dated November, 1259, _unum habitum integrum_, and a copy of the Canonical Epistles[982].

Assisi MS. 176 contains a compilation ascribed by a note in a late hand to ‘Master Richard Rufus of England;’ the volume was in the possession of the friars at Assisi in 1373, consists of 226 leaves, and seems to contain more than one treatise: it is not rubricated.

_Inc._ ‘Deus autem qui dives est in misericordia propter nimiam caritatem suam.’

6. =John Wallensis= was B.D. of Oxford before he entered the Order[983]. He must have become D.D. and regent master of the Franciscan schools at Oxford before 1260[984]. It was probably after this that he went as lecturer to Paris, where he was honoured with the title of _Arbor Vitae_[985], and where he was buried[986]. But before his death he was again in England. In October, 1282, ‘Friar John Wallensis, S.T.D.,’ was sent by Archbishop Peckham as ambassador to the insurgent Welsh[987]. In 1283 he was one of the five doctors at Paris who were deputed to examine the doctrines of Peter John Olivi[988]. He enjoyed a great reputation as a theologian, and the widespread and lasting popularity of his works is shown by the large number of MSS. and printed editions which have come down to us. His writings are specially illustrative of the practical side of the Franciscan teaching.

_Summa de Penitentia._ _Inc._ ‘Quoniam provida solertia est.’

MSS. Brit. Museum: Royal 10 A ix. f. 1-50 b (sec. xiii); 4 D iv. fol.
244 b (sec. xv)[989].

Paris:--Bibl. Mazarine, 569, f. 86 b (sec. xiv).

Falaise:--Bibl. Publ. 38, p. 372 (sec. xiv).

Cf. Worcester Cathed. Libr. MS. 114 (= 789) ‘Jo. Wallensis ordinis
Praedicatorum summa de confessione[990].’

_Breviloquium de quatuor virtutibus cardinalibus,_ or, _de virtutibus antiquorum principum et philosophorum_: four or five parts:

i. De justitia; ii. De prudentia; iii. De temperantia; iv. De fortitudine; v. De ordinatione virtutum (this is sometimes included in part iv). _Inc. prol._ ‘Quoniam misericordia et veritas.’

MSS. Brit. Mus.: Royal 10 A ix., f. 67 b-99 (sec. xiii); 12 E xxi, §
2, (sec. xv); Burney 360, f. 1 (sec. xv); Harleian 632, f. 25 (sec.
xv).

Oxford:--Bodl.: Bodley 58 (= 2006); Laud, Miscell. 603, fol. 103 (sec.
xiv).--Corp. Chr. Coll. 18[991].--Oriel Coll. 34 (sec. xiv
ineuntis)[992].

Paris:--Bibl. Nat. 3706 (sec. xiv), 6346 (xiv), 6776 f. 1-54 (xiv),
imperf. at the beginning.

Toulouse, 340. Cf. MS. St. Omer, 400 (sec. xiv). _Breviloquium de
sapientia ... sanctorum doctorum_, etc.: _inc._ ‘Quoniam unica est
Veritas’ (= ‘quoniam misericordia et veritas?’)

Printed at Venice, 1496; Lyons, 1511 (fol. 200 seq.); Argentina, 1518
(fol. 151 b-164); and _sine anno et loco_ (Louvain 1485?) under the
title _Liber de instructione principum per quatuor partes secundum
quatuor virtutes cardinales_.

_Ordinarium_[993], or, _Alphabetum vitae religiosae_: 3 parts:

i. _Diaetarium_; ii. _Locarium_; iii. _Itinerarium._ _Inc. prol._ ‘Nunquid nosti ordinem coeli.’ _Inc. pars i._ ‘Quoniam omni negotio.’

MSS. Brit. Mus.: Harl. 632, f. 1 (sec. xv).

Bodleian: Tanner 110, f. 124 (sec. xiv ineuntis); Laud, Miscell. 497
(sec. xv).

Dublin:--Trinity Coll. 138 (= 278).

Paris:--Bibl. Nat. 3588 (sec. xiv).

Charleville, 113 (xiv) and 272 (xiv).

Printed at Venice, 1496 (fol. 260); Lyons, 1511 (fol. 217-255);
Argentina, 1518 (fol. 164).

_Summa collectionum_ (or, _collationum_), or, _Communiloquium_, Summa_ collationum ad omne genus hominum_, or, _De vitae regimine_, or, _Margarita Doctorum_, or, _Communes loci ad omnium generum argumenta_. A compendium for the use of young preachers, consisting of 7 parts:

i. De constitutione reipublice; ii. De colligatione membrorum reipublice; iii. De informacione hominum; iv. De republica ecclesiastica; v. De instructione scolasticorum; vi. De instructione religiosorum; vii. De informacione hominum ut sint parati ad mortem. _Inc. prol._ ‘Cum doctor sive predicator evangelicus.’ _Inc. pars i._ ‘Quoniam respublica, ut dictum est, est universale quoddam corpus.’ _Inc. cap. i._ ‘Sed primo notandum est quod respublica est res populi.’

MSS. Brit. Mus.: Harl. 632, f. 36 (xv).

Oxford:--Bodley 815 (= 2684), f. 108 (sec. xv).--Balliol Coll. 274 (A.
D. 1409).--Lincoln Coll. 67 (sec. xiv).

Cambridge:--Peterhouse 12 or 2-3-9.--Pembroke 123. Cf. Public Library
Kk II, 11 (sec. xv). ‘Summa compilata a fratre Johanne Walense’--_de
republica_ added in the table of contents.

Paris:--Bibl. Nat. 3488 (sec. xiv), 3935, f. 1 (sec. xv).

Evreux 11 (sec. xiv).

Basel, F. III. 16.

Printed at Cologne c. 1467 by U. Zell; Augsburg, 1475; Ulm, 1481;
Venice, 1496 (f. 1-166); Lyons, 1511 (f. 1-139); Paris, 1516.

_Floriloquium philosophorum_, or, _Floriloquium sive compendiloquium de vita et dictis illustrium philosophorum_, or, _de philosophorum dictis exemplis et vitis_. 10 parts:

i. On philosophy in general; ii. On the name and profession of philosophers; iii. On the succession of illustrious philosophers and their life; iv. On the life and maxims of some less famous philosophers; v. Of divers philosophic perfections; vi. On the four principal sects of philosophers--peripatetics, stoics, academicians, and epicureans; vii. On the seven liberal arts; viii. Poets and authors of apologues; ix. On the abuses of philosophy; x. On the places where philosophic studies have been most honoured (e. g. Paris and Oxford mentioned). _Inc. prol. i._ ‘Cum enim debeamus apes imitari.’ _Inc. prol. operis._ ‘Cum ex vita gentilium.’ _Inc. opus._ ‘Circa primum notandum quod diversimode describitur philosophia.’

MSS. Brit. Mus.: Royal 6 B xi. f. 127 (sec. xiv).

Bodl.: Laud. Misc. 603 (xiv).

Cambridge:--Corp. Chr. Coll. 307 (xv).

Paris:--Bibl. Mazarine 727, § 5.

Toulouse 340, vi. (xiv).--St. Omer 622 (A. D. 1346).

Printed at Venice, 1496 (f. 167-232); Lyons, 1511 (f. 140-194);
Argentina, 1518 (f. 107-147).

_Breviloquium de sapientia sanctorum._ 8 chapters:

_Inc. prol._ ‘Cum varii sint homines omnes.... Licet in priori tractatulo[994].’ _Inc. cap. i._ ‘Sapientia enim dicitur ab eo quod est sapere.’

MSS. Bodl.: Laud. Misc. 603, f. 99 (sec. xiv).

Cambridge:--Corp. Chr. Coll. 307 (xv).

Toulouse 340, vi. (xiv).

St. Omer 622, § 3 (xiv).

Printed at Venice, 1496 (f. 233); Lyons, 1511 (f. 195-200 b);
Argentina (f. 147 b-151 b), and _sine anno et loco_ (Louvain 1485?).

_Summa justitiae_, or, _Tractatus de septem vitiis ex [Gul. Alverno] Parisiensi_. 10 parts.

i. De peccato in generali; ii. De superbia; iii. De invidia; iv. De ira; v. De avaricia; vi. De accidia; vii. De gula; viii. De luxuria; ix. De quinque sensibus corporis; x. De quibusdam peccatis, &c. _Inc. prol._ ‘Summa justicie Christi fidelium est declinare a malo et facere bonum.’ _Inc. opus._ ‘Justicia que est via ad regnum ut supradictum est in duobus consistit.’

MSS. Brit. Mus.: Harl. 632, f. 168.

Cambridge: Peterhouse 89 (= 1751).

Cf. MS. Oxford:--Exeter Coll. 7, § 4 (sec. xv). _Jo. Wallensis Liber
de vitiis ex Parisiensi confectus_: _inc._ ‘Peccatum vitandum est.’

_Tractatus de vitiis et remediis eorum_ (doubtful).

_Inc._ ‘Dicendum est de vitiis seu peccatis primo in generali.’

MS. Brit. Mus.: Royal 4 D iv. f. 226-244 (sec. xv).[995]

Cf. Anonymous _Summa de vitiis et virtutibus_ in MS. Paris:--Bibl.
Mazarine 924 (sec. xiv), which is compiled chiefly from the _Summa_ of
William Péraud.

_Moniloquium vel collectiloquium._ A work in 4 parts for the use of young preachers:

i. De viciis; ii. De virtutibus oppositis dictis viciis; iii. De penis; iv. De gloria beatorum.

The object is thus set forth in the prologue:

‘Cum almus Christi confessor beatus Franciscus, a summo magistro Ihu
Christo perfectissime edoctus et suo spiritu plenissime (?)
inspiratus, in sua sacra regula monuerit fratres suos, ut in suis
predicacionibus sint eorum eloquia casta et examinata ad edificacionem
et utilitatem populi, annunciando eis vicia et virtutes, penam et
gloriam, cum brevitate sermonis: ad occasionem dandam minoribus
predicatoribus colliguntur dicta autentica sanctorum de predictis 4
annunciandis.’

_Inc. prol._ ‘Cum almus,’ &c. _Inc. opus._ ‘Cum autem nostra sit intencio ut dictum est aliqua auctentica in generali colligere.’ _Inc. pars i., dist. i., cap. i._ ‘De primo notandum quod describitur vicium sub nomine mali.’

MSS. Brit. Mus.: Harl. 632, f. 248.

Cambridge:--Peterhouse 87 or 2-0-4, ‘De quatuor predicabilibus ad omne
genus hominum.’--Pembroke Coll. 123.

Paris:--Bibl. Nat. 6776, f. 55-352 (sec. xiv). Imperf. at the
beginning; fol. 58, ’Cum autem sit intentio.’--‘Explicit summa de
viciis et virtutibus compilata a fratre Johanne Galensi ordinis
fratrum minorum. Orate pro eo.’

Falaise:--Bibl. Pub. 38, p. 468.

Munich:--Bibl. Reg. 23595 (sec. xiv), ‘Distinctiones predicabiles
Johannis Gallensis de virtutibus.’

_Legiloquium sive liber de decem preceptis_, or, _De decem mandatis divinis_, or, _Summa de preceptis_.

_Inc._ ‘Scribam eis multiplices leges.... Omnipotens creator omnium.’

MSS. Brit. Mus.: Harl. 632, f. 307 b (sec. xv) imperfect.

Oxford:--Bodl. Rawlinson C. 534, f. 106 (sec. xiii): cf. Bodl. 2501,
‘forte Jo. Wallensis.’--Lincoln Coll. 67, f. 143 (xiv).

Paris:--Bibl. Mazarine 569, f. 139 b (xiv).

Bruges 239 (Haenel p. 756).--Falaise 38, p. 325 (xiv.
ineuntis).--Toulouse 340 (xiv).

Extracts printed by Charma, ‘Notice sur un MS ... de Falaise,’ 1851.

_Manipulus Florum_, begun by John Wallensis, finished by Thomas Hibernicus, to whom it is usually ascribed; excerpts from the fathers, in alphabetical order.

_Inc. prol._ ‘Abite in agro, &c. Paupercula non habet messem.’

_Inc. opus._ ‘Abstinentia. Bonum est in cibo.’

MSS. Oxford:--Merton Coll. 129 (sec. xiv).--Lincoln Coll. 98 (xiv).

Cambridge:--Caius Coll. 402 (A. D. 1306).

Paris:--Bibl. Mazarine 1032, &c.

Troyes, 1785 (finitus A. D. 1306).--Basel, B iv. 9 (written A. D.
1324).

Printed at Piacenza 1483, Venice 1493, &c.

A similar work, ascribed in the same hand as the text to Friar John
Walensis, is contained in MS. Charleville 136 (sec. xiv); _inc._
‘Accidia. Nota accidiosus est.’

_De origine progressu et fine Mahumeti et quadruplici reprobatione prophetiae ejus_, cap. xv.

_Inc._ ‘Ad ostendendum quod Mahumetes.’

Printed at Argentina 1550. The editor, G. Fabricius says: ‘hunc
Galensis libellum in dissipatis Bibliothecis inventum collegi.’ No
MSS. of the work have been discovered, and its authenticity seems very
doubtful. It is not mentioned by the earlier bibliographers, such as
Philip de Bergamo and Tritheim. Except in the number of chapters, it
appears to differ entirely from the _Tract. contra falsitates legis
Machometi_ of Peter de Pennis: Quétif-Echard I 569; MS. Chapitre de
Bayeux 42.

_Sermones de tempore et de sanctis._

MSS. Bodl.: 1956 = *NE*. B. i. 14, now Bodley 50; referred to by
Tanner.

Munich:--Bibl. Reg. 26941 (sec. xiv. ineuntis) contains a sermon
preached at Paris by John Wallensis.

Charleville 113 § 3 (sec. xiv and xiii), _Sermones de tempore_: _inc._
‘Dominica prima de adventu’: these are anonymous but follow some works
by J. Wallensis in the MS.

_Postilla super Johannem._

MSS. Vienna:--Bibl. Palat. 1533 (sec. xiv).

Florence:--Laurentiana, _ex bibl. S. Crucis_, Plut. xxvii. Dext. Cod.
iii. ‘Tabula super Postillam Fratris Joannis de Vallensis (_sic_)
super Joannem.’ The work itself is missing.

This appears to be identical with the _Postilla in Evangelium
Joannis_, printed among Bonaventura’s works. It is doubtful whether
the commentary should be ascribed to either of these writers. (See
Hist. Litt. xxv. 193-4.)

_Collationes in Johannem._ Ascribed also to Bonaventura, and printed among his works (edit. 1589, tom. ii): probably by the same author as the preceding _Postilla_.

Cf. MSS. Oxford:--Exeter Coll. 39 (xiv), Thomas Wallensis;--Bruges,
338, ‘Joannes Anglicus super Joannem’ (Haenel); or 474, ‘Scripta
Johannis Anglici super Johannitium’ (Laude).

_Commentaries on Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, Ecclesiastes, Song of Solomon, Isaiah._

MSS. Oxford:--Bodl. Laud. Misc. 345 (sec. xiv), ascribed to John
Wallensis.--Merton Coll. 196 (sec. xiv), and New College 30 (sec. xv),
ascribed to Thomas Wallensis.--Leland mentions the same works in the
library of Christ Church, Canterbury, where they were ascribed to John
Wallensis (Leland _Collect._ III. 7).

The following works are sometimes assigned to John Wallensis:--

_Expositio super Pater Noster._

MSS. Charleville 873 contains, according to Haenel (p. 120), ‘Joannis
Wallensis ... expositio super pater noster et dietarium super vita
religiosa.’ In the new catalogue this treatise is given as anonymous,
the same volume, No. 272 (sec. xiv), containing the _Dietarium_.

Mondée Abbey (diocese Lisieux), Cod. 3, Joannes Galesius Ordinis
Minorum super _Pater noster_ (Montfaucon, p. 1333).

_In fabulas Ovidii_, or, _Expositiones seu moralitates in lib. i._ (?) _Metamorphoseon sive fabularum_ (Leland and Tanner). This appears to be the work generally ascribed to Thomas Walleys, and, by M. Hauréau, to Peter Bercherius[996]. There is no real ground for assigning it, as Leland does, to John Wallensis.

MSS. Oxford: Bodl. Auct. F. 5. 16 (= Bodl. Sup. A. I Art. 86 or Bodl.
2581), Johannes Anglicus.

Brit. Mus.: Royal 15 C xvi, anon.

Cambridge:--Peterhouse 12 or 2-3-9 ‘a fratre Thoma Waleys de provincia
Anglie ordinis Predicatorum.’

Dublin:--Trin. Coll. 8, anon., but bound up with works by John
Wallensis.

Reims 741 (Haenel p. 405), ‘Liber fabularum a magistro Joanne Anglico
compositus.’

Troyes 1627 (sec. xiv), Thomas Waleys.

Printed at Paris 1511, &c.

_In mythologicon Fulgentii._

A commentary on this by John Wallensis is mentioned by Leland in the
Library of the Friars Minors at Reading (_Collect._ III, 57). Many
anonymous treatises on the work are extant; e. g.

MSS. Brit. Mus.: Royal 7 C I f. 311.--Dublin:--Trin. Coll. 8 (§ 8),
bound up with works of John Wallensis.

Cf. notice of John Redovallensis.

_Comment. in Valerium de non ducenda uxore._

Seen by Leland in the Franciscan Library, London. The _incipit_ which
he gives is merely that of the work itself, and is no assistance in
identifying the commentary of John Wallensis. The latter refers to the
epistle in his _Breviloq. de quatuor virtutibus cardinalibus_: MS.
Brit. Mus.: Royal 10 A ix, f. 83 b-84.

Cf. notice of John Redovallensis.

As to other works attributed to him with some show of reason by the older bibliographers:

_De cognitione verae vitae_, mentioned by Wadding, is the same as the
_Ordinarium_. An anonymous treatise with this title is in Royal MS. 10
A ix. f. 109-133 (which contains some works by John Wallensis). _Inc._
‘Sapientia Dei que os muti aperuit.’

_De visitatione infirmorum_: Augustine’s treatise on this is in the
Royal MS. above mentioned (fol. 134-145).

_Declaratio regulae S. Francisci_ (printed at Venice, 1513 in
_Firmamentum Trium Ordinum_), is usually attributed to John Peckham.

_Pastoralia_ by J. Wallensis; formerly in Harl. MS. 632, f. 261; (see
old table of Contents); fol. 250-265 (old pagination) are missing.
Boston of Bury calls this _De cura pastorali_: _inc._ ‘Licet beatus.’
Expl. ‘et haec ad David.’

_Collectio epistolarum decretalium Romanorum pontificum_ was by John
Gallensis of Volterra (c. 1200): printed at Ilerda 1576, &c.: MSS.
Nat. Libr. Paris 3925, A; Toulouse 368 (sec. xiii. med.).

_Indices duorum operum_; an alphabetical table of contents in Harl.
MS. 632, f. 133-167.

_Summa confessorum_; by John Lector of Freiburg: see MSS. Troyes, 156
and 1492 (sec. xiv), &c. _Inc._ ‘Quoniam dubiorum[997].’

_De oculo morali_; identical with the work attributed to Grostete and
Peter de Limoges. _Inc._ ‘Si diligenter.’ It may be noticed that
Boston of Bury attributes this to John Wallensis and does not mention
it among Grostete’s works (Tanner, Bibl. pp. xxxiii, xxxvii).

_De correptione sive correctione._ _Inc._: ‘Probata virtus.’ _Expl._
‘Commorabitur’ (Boston of Bury).

_De exortatione._ _Inc._ ‘Qui exortatur’: _Expl._ ‘Moderantis’
(ibid.).

_De disciplina._ _Inc._ ‘Disciplina ad mentem instruendam’
(ibid.)[998].

_In quatuor libros Sententiarum._ _Inc._ ‘Quoniam teste B. Augustino’
(Barth. of Pisa, and Ph. of Bergamo).

_De arte predicandi_, ascribed to John Wallensis in MS. Paris: Bibl.
Mazarine 569, f. 80 b: really by Thomas Walleys.

7. =Thomas Docking=, also called Thomas Good[999], was a native of Norfolk and probably entered the Order at Norwich. In a letter written A. D. 1252-3[1000], Adam Marsh asks the Provincial Minister to assign the bible of the late P. of Worcester to ‘friar Thomas de Dokkyng,’ who was distinguished by good morals and pleasant manners, a clear head, great learning and ready eloquence; his friends were ready to pay handsomely for the book. He was evidently a student at this time. He became D.D. and reader to the Franciscans at Oxford about 1260[1001]. In 1269, when he took an active part in the controversy with the Oxford Dominicans, he is described as ‘sometime reader at Oxford[1002].’ According to Blomefield, he was warden of Norwich and died about 1270[1003]. His theological works, chiefly biblical commentaries, were long held in high repute[1004]; some are still preserved.

_Expositio super librum Deuteronomii._

MSS. Brit. Mus.: Royal 3 B xii (sec. xv).

Oxford:--Balliol Coll. 28 (A. D. 1442).

Lincoln:--Cathedral Libr. (Haenel p. 799), ‘Thomas Bockering.’

_Comment. on Isaiah._

MS. Oxford:--Ball. Coll. 29 (sec. xv).

_Expositio super Epistolas S. Pauli._

MSS. Oxford:--Ball. Coll. 30 (sec. xv), containing Galatians,
Ephesians[1005], Hebrews.

Magd. Coll. 154, Galatians, imperf. (sec. xv).

_Lectura super Apocalypsin_, doubtfully ascribed to him.

MS. Oxford:--Ball. Coll. 149 f. 107. _Inc._ ‘Panis ei datus. Querit
propheta.’

_Expositio Decalogi._ _Inc._ ‘Non habebis deos alienos in conspectu meo. Hoc est in corde.’

MS. Bodl. 2403 (= T. Bodley *NE*. F. 4. 9), now Bodley 453, f.
57-90[1006].

_Questions on St. Luke._

MS. Paris:--Bibl. Nationale, 3183, § 8 (sec. xiv).

_Questio utrum Job in prosperis fuerit altior coram Deo quam in adversis._

MS. Ibid. § 11 (sec. xiv).

_Comment. super Sententias_, mentioned in the Catalogue of Illustrious Franciscans (Leland)[1007].

8. =H. de Brisingham=[1008] is probably the same as

‘Frater Henricus Lector Oxoniensis Fratrum Minorum,’

who composed a _Summa de Sacramentis_ in 1261[1009]. He afterwards became thirteenth master of the Friars Minors at Cambridge[1010]. Blomefield claims him as a Norfolk man, and says that he died about 1280[1011]. He is perhaps to be identified with ‘_Henricus de Oxonio Chordigerae sectae_’, whose sermons were seen by Bale in the Franciscan Library at Reading[1012].

The _De Sacramentis Summa_ is his only extant work.

MS. Bodl. Laud. Misc. 2, f. 130 (sec. xiv. ineuntis).

9. =William of Heddele= (Durham or Northumberland?) is mentioned by Adam Marsh in a letter to the Provincial, c. 1253, as ‘your desirable son Friar William de Hedele[1013].’ We know from another source that Heddele was reader at Oxford in 1269, when he took part in the controversy with the Friars Preachers[1014]. When Prince Edward went to the Holy Land,

‘he took with him,’ in the words of the so-called Lanercost
Chronicle[1015], ‘the reader and master of the Friars Minors at
Oxford, Friar William de Hedley, a man beloved of God and in favour
with men.’

The chronicler puts these events in the year 1266. Edward took the cross in 1268 and sailed in 1270. Friar William died on the outward voyage in the sea of Greece:

‘his corpse,’ continues the same authority ‘being given to the waves
as the custom is, followed the course of the ships for three days,
until, at Edward’s command, it was taken again into the vessel and
afterwards committed to the earth.’

10. =Thomas de Bungay= (Suffolk) has been traditionally associated with Roger Bacon and regarded as a wizard by later generations. Very little is known of him. He perhaps entered the Order at Norwich. He lectured as D.D. in the Franciscan convent at Oxford about 1270; he seems like Roger to have attached a great importance to mathematics and may have held his views on the value of natural science and of induction. He lectured afterwards at Cambridge, being the fifteenth in the list of Franciscan masters there. He was the eighth English Provincial Minister, and was succeeded by Peckham, probably in 1275. He was buried at Northampton[1016].

According to the Catalogue of Illustrious Franciscans he wrote a Commentary on the _Sentences_[1017]. None of his works are printed; only one seems to be extant in MS.

_De celo et mundo_: 3 books. _Inc._ ‘Summa cognicionis, &c.
Aristoteles probat his tres questiones in primo capitulo. Prima est
quod omne corpus est completum quo ad divisiones.’ _Expl._ ‘Hic
terminantur questiones super 3 c. et m. a Magistro T. de bungeya.’

MS. Cambridge:--Caius Coll. 509, § 3 (sec. xiv. ineuntis).

Cf. MS. Bibl. Nat. Paris 16144 (sec. xiii), ‘Thomas super librum de
celo et mundo’ (Aquinas?).

11. =John Peckham= was born in Sussex and received his earliest education in the Priory of Lewes[1018]. He took the Franciscan vows about 1250[1019]; he was then tutor to the nephew of Master H. of Anjou, perhaps in the University of Paris, but was probably for the time being residing at Oxford[1020]. On entering the Order he resigned the tutorship. Adam Marsh calls him ‘_Dominus Johannes de Pescham Scholaris_;’ he may therefore either have had no degree at this time, or that of bachelor. He appears to have spent some time at Oxford, as in later years he expresses his gratitude for the training he received in the Franciscan convent of that University[1021]. He then returned to France, studied under Bonaventura, and took the Doctor’s degree at Paris, where he ruled in theology[1022]. Among his pupils was St. Thomas of Cantilupe, Bishop of Hereford[1023]. At Paris too he came in contact with Thomas Aquinas and probably attended his lectures. He was present when the latter submitted his doctrine about the ‘Unity of form’ to the judgment of the masters in theology;

‘we alone,’ the Archbishop wrote afterwards, ‘stood by him, defending
him to the best of our power, saving the truth[1024].’

He was at Paris during the troublous times which followed William of St. Amour’s attack on the Mendicants, and wrote a defence of the latter[1025]. He returned to England probably about 1270 or soon after, and was admitted at Oxford to the same degree as he held at Paris[1026]. He now became lecturer to the Franciscans. On May 2, 1275, he was with Friar Oliver de Encourt Prior of the Dominicans, appointed, by the King’s writ, to decide a suit in the University which had long been under consideration in the Chancellor’s court[1027]. It was probably soon after this that he was elected ninth Provincial Minister and confirmed by Bonaventura[1028]. He did not hold this office long, being in 1277, summoned by the Pope (Nicholas III?) to lecture on theology in the schools of the Papal Court at Rome[1029]. After lecturing here for something less than two years, he was appointed Archbishop of Canterbury by Papal bull in January 1279, and consecrated by the Pope in the following March[1030]. His official connexion with the Order did not cease; he was deputed by the Pope

‘protector of the privileges of the Order of Minors in England,’

and frequently used his powers for the benefit of the Franciscans[1031]. His relations to the Oxford Franciscans, as well as his condemnation of erroneous doctrines at the University, have already been noticed. While enforcing to the uttermost his legal rights, the Archbishop evinced a special solicitude for the poor, feeding them in time of famine, remonstrating with covetous abbats and careless landlords[1032]. He himself is said to have travelled on foot, to have surpassed all in watchings and fastings and prayer, to have used none but vile garments and bedding--in fine to have lived as became one who held perfection to consist in the contempt of riches and the search for truth[1033]. He died on December 8, 1292, and was buried ‘among the monks’ of Canterbury near Becket’s tomb[1034]. His heart was buried in the choir behind the High Altar at the Grey Friars of London[1035]. He named as his executors the Friars Minors of Paris[1036]. The Dominican Nicholas Trivet sums up his character in these words[1037]:

‘He was a zealous promoter of the interests of his Order, an excellent
maker of songs, of pompous manner and speech, but of kind and
thoroughly liberal heart.’

A careful and valuable account of his works will be found in Mr. Trice Martin’s preface to Peckham’s Register, Vol. III[1038].

A few additions may be made to Mr. Martin’s list of his extant writings.

_Constitutiones Ottoboni cum expositione Peccham._

MS. Cambridge:--Pembroke Coll. 145 (= 2073). Cf. Wilkins, _Concilia_,
II, 50-51.

_Quaestiones ordinariae._ _Inc._ ‘Utrum theologia ex duobus.’

MS. Paris:--Bibl. Nat. 3183 (sec. xiv); containing the questions,
_Utrum theologia sit prae ceteris Scientiis necessaria Praelatis
Ecclesiae_, and, _Utrum theologia ex duobus componi debuerit
Testamentis_. Cf. MSS. ibid. 15805, _Quodlibeta S. Thome, J. de
Pechan, Guil. de Hozon_; and 15986, f. 238 (sec. xiii), _Responsio ad
questionem Joh. de Peschant_.

_Tractatus Fratris Joannis Pecham Ord. Min. contra Fratrem Rogerium (Ord. Praed.) obloquentem contra suum Ordinem_ (called by Tanner, _Contra Priorem Cisterciensium_). _Inc._ ‘Super tribus et super quatuor sceleribus.’

MS. Florence:--Laurentiana, _ex Bibl. S. Crucis_, Plut. XXXVI. Dext.
Cod. xii. p. 25 (sec. xiv. exeuntis).

_Formula confessionum._ _Inc._ ‘Sicut dicit b. Joannes.’

MS. Florence:--Laurentiana, _ex Bibl. S. Crucis_, Plut. IV. Sinist.
Cod. xi (A. D. 1433).

_Scriptum super Ethicam._

MS. Florence:--Laurentiana, _ex Bibl. S. Crucis_, Plut. XII. Sinist.
Cod. xi.

12. =Henry de Apeltre= was the twelfth reader at Oxford, and seventeenth master of the Friars Minors at Cambridge. Nothing more is known about him[1039].

13. =Robert Cross= or =Crouche=[1040] (de Cruce) must have lectured at Oxford about 1280. In April of that year Peckham forbade an Oxford Dominican to visit a certain ‘college of women’ on account of grave suspicion, on the accusation of Friar Robert de Cruce[1041]. Leland states that he was immersed in philosophical studies to an advanced age, and when at last he betook himself to theology he showed greater skill in investigating speculative subtleties than in exploring the literal sense; the statement might be made with equal truth of most of the scholastics. He became Provincial Minister soon after 1280. The successor of John Peckham, Hugh of Bath, died within a short time of his appointment, and was succeeded by Robert Cross as eleventh minister[1042]. He held the office in June 1284, when he obtained for the English Minorites exemption from the payment of a custom due to the King from all who passed to or from the Continent by the port of Dover[1043]. In Sept. of the same year he held a chapter of the English Franciscans[1044]; and in March 1285, he represented the English Province at the General Chapter of Milan[1045]. He may have resigned the dignity at this Chapter; on Oct. 31, 1285, Peckham addresses a letter to ‘W., Provincial Minister of the Friars Minors’; this must be William of Gainsborough[1046]. Robert Cross was buried at Bridgwater[1047]. None of his works remain. Leland mentions his commentaries on the _Physics_ and the _Sentences_, on the authority of the Catalogue of Illustrious Franciscans.

14. =R. de Toftis=, called by Wood, Radulphus de Toftis.

15. =Alanus de Rodano.=

16. =Roger de Marston= or =Merscheton=[1048] was D.D. of Oxford and lecturer to the Franciscans before 1290. Some questions on which he disputed, perhaps before he became doctor, are preserved in a MS. at Assisi[1049]. He subsequently lectured at Cambridge as twelfth master of the friars[1050]. According to Ehrle, Marston’s theological and philosophical teaching bears strong resemblance in some respects to that of Peter John Olivi[1051]. He became thirteenth Provincial Minister perhaps at the great Chapter of Paris in 1292, certainly between 1285 (when W. of Gainsborough was appointed) and 1299 (when Hugh of Hertepol was Provincial). He is said to have been warden of Norwich and to have died in 1303[1052]. He was buried at Norwich[1053].

17. =Alan de Wakerfeld=[1054] was at Oxford in 1269, when he represented his convent on several occasions in the controversy with the Friars Preachers[1055]. He was not yet lector.

18. =Nicholas de Ocham= occurs in the Assisi MS. as Hotham, Master Nicolaus de Hotham, and Frater N. de Ocham minor[1056]. He lectured at Oxford towards the end of the thirteenth century. Except the _quaestiones disputatae_ at Assisi, it is doubtful whether any of his works are extant[1057]. Leland says:

Catalogus eruditorum Franciscanorum Nicholai Ochami meminit; cujus et
depraedicat libros; _Commentarios_, videlicet, _in Sententias Petri
Longobardi_, et opus, cui _De Verbo_ titulus. Scripsit libellum _De
latitudine oppositionum_, ingeniosi iudicium astrologi[1058].

Cf. MSS. Paris:--Bibl. Nat. 14565 f. 173 b (sec. xiv). ‘Fratris
Nicholai minoris replicationes;’ and Cambridge:--Caius Coll. 319,
‘Nicholai super 2 et 3 sententiarum, in 3 libris.’

Another Friar Nicholas Minorite, (called by Sbaralea[1059],
‘Specialis’), flourished about the same time as, or soon after, N. of
Ocham, and wrote a chronicle on the Franciscan contest with the Pope,
A. D. 1321-1328 (MS. Bibl. Nat. Paris, 5154: Extracts in Böhmer’s
_Fontes Rer. German._ IV, 588 seq.)

19. =Walter de Knolle= was afterwards twenty-third master at Cambridge[1060].

20. =Hugh de Hertepol= or =Hartlepool= was a friar and a man of importance in Oxford in 1282, when Devorguila appointed him to be one of the two proctors to whom the government of the new college of Balliol was entrusted; the statutes of 1282 are addressed to ‘Friar Hugh de Hertilpoll and Master William de Menyl[1061].’ It was probably some years later that Hugh became S.T.P. and lecturer to the Franciscan convent. His disputations seem to have been considered valuable and several of them are preserved[1062]. He disputed

‘in the vesperies before the inception of Friar John de Persole (i.e.
Persora, his successor) at Oxford[1063].’

He became fourteenth Provincial Minister, in succession to Roger Marston. The date of his appointment or election is uncertain. In April 1299[1064], we hear of him going as Provincial, with Friar W. of Gainsborough as his _socius_, to the General Chapter at Lyons; on this occasion the King gave to the two friars 10 marks. In 1300 (Aug. 7) at Dorchester (Oxon), he chose twenty-two friars of the Oxford convent and presented them to Dalderby, Bishop of Lincoln[1065], with the request that he would license them to hear confessions. The bishop asked ‘whether he was presenting them for all the convents in the diocese of Lincoln,’ and, finding that it was only for the Oxford convent, refused to license more than four. At length a compromise was effected, and eight of the friars were licensed to hear confessions in the archdeaconry of Oxford. In 1301[1066], Hugh was again abroad, probably at the General Chapter at Genoa. In Sept. 1302, he was, with W. of Gainsborough and others, sent as ambassador to the Court of Rome to negotiate for peace with the King of France[1067]. While in Italy on this mission, he attended the General Chapter at Assisi[1068]; he probably did not return to England, as we are told that he was ‘buried among the friars at Assisi[1069].’

21. =John de Persora= or =Pershore= (c. 1390) called in the Assisi MS. John de Persole (see above, under Hertepol).

22. =John of Berwick= lectured at Oxford before the end of the thirteenth century. He was buried at Stamford. Bale identifies him with a Brenlanlius who is referred to by John Pico de Mirandola in his treatise _contra Astrologos_.

_Joannis Anglici Ordinis Minorum Summa Astrologiae Judicialis, quae anglicana vulgo nuncupatur_ (doubtful).

MS. Florence:--Laurentiana, in Plut. XXIX (Montfaucon, p. 237, 299).

Printed at Venice 1489, under the name of Joannes Eschvid (_i.e._
Eshendon or Ashendon; see MS. Bodl. 3467, p. 91).

_Questiones Joannis de Beroyko de Ordine Fratrum Minorum de Formis._

MS. Venice:--Bibl. S. Anton. (Tomasin, p. 9).

Leland adds: ‘Collaudat eruditorum Index Franciscanorum ejus _In
longobardum elucubrationes_[1070].’

23. =Thomas of Barneby=, wrongly called by Brewer ‘Johannes de Barneby,’ is identified by Wood, without much probability, with the first Senior Dean of Merton College, who was appointed by Kilwardby in 1276[1071]. He is mentioned in a record dated March 20, 1326, as ‘master of the Friars Minors[1072].’

24. =Adam of Lincoln=, D.D. and regent master of the Franciscans at Oxford, succeeded Hugh of Hertepol as fifteenth Provincial Minister, probably in 1304[1073]; he had ceased to hold the office in 1310[1074]. He was one of the doctors of theology appointed in the Provincial Council of York in July 1311, to examine the charges of heresy against the Knights Templars[1075]. He was buried at Lincoln. The Register of the Friars Minors of London adds: _qui fecit mirabilia_; probably some word like _opera_ is to be supplied[1076].

25. =William of Gainsborough=[1077] must have been Provincial Minister before he lectured at Oxford[1078]. He was Provincial in Oct. 1285, being the twelfth in order[1079]. He was doctor of theology in 1294, when he was sent with Friar Hugh of Manchester, a Dominican, to the King of France, to protest against the latter’s seizure of Gascony and to renounce homage in the name of the English King[1080]. In 1299 he accompanied the Provincial, Hugh of Hertepol, to the General Chapter at Lyons[1081]. Early in 1300 he was called by Boniface VIII to lecture on theology in the Roman Curia[1082]; the King paid his expenses.

Fratri Willmo de Geynesburgh de ordine Minorum eunti ad curiam Romanam
ad mandatum Pape ad legendum de Theologia in palatio ejusdem Pape, de
dono Regis ad quatuor equos sibi emendos pro equitatura sua et socii
sui et pro hernes’ eorundem portand’ versus eandem curiam, 50 marc’.
Eidem de dono Regis ad expensas suas morando in eadem curia pro
negotio predicto 50 marc’, per manus Domini J. de Droken’ liberantis
eidem denar’ apud London’ mense Maii. Eidem de dono Regis nomine
expensarum suarum eundo de Wysebech usque London’ pro dictis denariis
ibidem recipiendis mense predicto 26_s._ 8_d._ Summa 68 li[1083].

During the two years that he remained at Rome[1084], his energies were not entirely confined to his work as lecturer. Boniface was at this time endeavouring to bring the war between France and England to a close by arbitration. In Sept. 1300, Friar William of Gainsborough was appointed by Edward I to act as one of his ‘proctors and special messengers’ at Rome in this matter[1085]; and in Sept. 1302, he was employed with Hugh of Hertepol and others in the same capacity[1086]. On Oct. 24, 1302, the Pope, passing over the candidate of the Chapter, nominated William, Bishop of Worcester; the consecration took place on Nov. 25, the enthronement on June 9, 1303[1087]. As a protest against the Papal interference, the King imposed a fine of 1000 marks on the new bishop[1088], but granted him £100 for the expenses for his inthronization in consideration of his great need[1089]. William still continued to be employed in affairs of state[1090]. In March 1307, at Carlisle, he demanded and obtained from the Papal nuncio the excommunication of the murderers of John Comyn[1091]. On March 22, he was appointed to accompany Prince Edward on his journey to France to claim the hand of Isabella[1092]. Later in the same year he was sent on an embassy to Rome in connexion with the same affair[1093]. On his return journey[1094] he died at Beauvais (Sept. 17); as nearly all his attendants died at the same time, it was believed that the calamity was due to poison[1095]. The bishop was buried among the Friars Minors at Beauvais[1096].

26. =John Basset.=

One of this name is said to have written _Chronica_ in English; he was
probably much later than this friar. Tanner, _Bibl._ 79.

27. =Thomas Rondel= or =Rundel=[1097] was lecturer at Oxford in the last years of the thirteenth century, having previously read the sentences at Paris[1098]. In 1309 he was one of the commissioners or inquisitors appointed to hear the accusations against the Knights Templars; he is then described as master of theology, and probably resided in the convent at London[1099], where he was buried[1100].

28. =Adam of Howden= or =Hoveden= or =Houdene=[1101] was D.D. and probably regent master of the Franciscans at Oxford in 1300. He was one of the twenty-two friars presented by Hugh of Hertepol on July 26 of this year, to receive the bishop’s license to hear confessions at Oxford, and was one of the eight actually licensed[1102]. He afterwards read at Cambridge as the twenty-ninth master of the Friars Minors[1103]. An ‘Adam de Houdene’ was chamberlain to W. of Gainsborough, Bishop of Worcester (1302-7), but he was not a friar.[1104]

A sermon of his preached on the feast of Epiphany is in MS. Oxford,
New Coll. 92, f. 82 b[1105].

29. =Philip of Briddilton= or =Bridlington= was contemporary with Adam of Hoveden, and like him was licensed as D.D. by the Bishop of Lincoln to hear confessions in 1300[1106]. He responded in the schools to Master Richard de Heddrington or Herington on the question ‘_an omnes beati equaliter participant beatitudine_[1107],’ a problem which agitated western Christendom in the early fourteenth century.

30. =Peter de Baldeswell=[1108] was at Oxford in 1300, when he was presented by the Provincial to the Bishop of Lincoln, but not licensed to hear confessions[1109]. He was not then D.D.

31. =John de Horley=, co. Oxon or Surrey (the same applies to him as to P. of Baldeswell).

32. =Martin of Alnwick= was a member of the Oxford convent in 1300; he was among the twenty-two friars for whom Hugh of Hertepol sought to obtain license to hear confessions, and was one of those rejected. He was not a D.D. at this time[1110]. He took his degree and lectured at Oxford between 1300 and 1311. In the latter year he was summoned to Avignon to take part in the controversy between the Conventual and Spiritual Franciscans, as one of the four advisers of the General Minister. The matter was tried by a commission of cardinals and theologians; Martin and his fellows pleaded the cause of the Conventuals, or Community of the Order. The case was adjourned to the Council of Vienne and decided by the bull _Exivi de Paradiso_ (which was published in the last session of the Council, May 6, 1313) in favour of the better section of the Conventuals[1111]. Martin of Alnwick was evidently one of the leading Franciscans of the time. According to Bale he died 1336 and was buried at Newcastle[1112].