This chapter is comprised of annotated and translatedsource texts on the Nullification trial of Joan ofArc.

A contemporary source concerning St Geretrud's monastery at Nivelles is a short one and was named the Additamentum Nivialense de Fuilano by Bruno Kursch, who edited it for the Monumenta Germaniae Historica. It was written as a complement to the Vita Fursei and could actually be slightly older than the Vita Sanctae Geretrudis and its continuations. Heinrich Bonnell, who was a pioneer in delivering the history of Charlemagne's ancestors from the realm of late medieval fancy and basing it on more trustworthy contemporary sources, misjudged the Vita Sanctae Geretrudis. He put forward a very convincing argument for considering it to have been written in the eleventh century in the course of a local Brabantine political dispute. Denying historical authority to Geretrud's vita also meant erasing any basis upon which the middle Meuse in Brabant could claim to have been the area of the family's origins.

The frank details of the Passio Praejecti afford us a unique glimpse into the workings and tensions of Praejectus's native community. Earlier scholars had seen, and published, two versions of the Passio contained in various manuscripts dating from between the eleventh and fifteenth centuries. One version told of Praejectus's career from the time he became bishop until his death; the other related his whole life, and in addition that version had a stylish prologue, evidently from the Merovingian period. It also contained a series of posthumous miracles. Despite its early prologue, the longer version seemed generally to be later than the version of the Passio which dealt merely with Praejectus's career from the time he became bishop. Documenting the endowment of Praejectus's cult was a way of demonstrating the public acknowledgement of his sanctity.

This chapter is comprised of annotated and translatedsource texts debating Joan of Arc.

This section illustrates the sometimes troubled relations between monasteries and neighbouring tenants, townsmen and parishioners.

Audoin, powerful nobleman, bishop of Rouen, and saint, was the most influential and the most famous of the Frankish nobility in mid seventh century. Audoin plays an important role in the hagiographical literature. Late Merovingian hagiography tends to emphasise miracles which heal and eliminate the maladies of the life, and the Vita Audoini follows the pattern. Perhaps through the religious influence of Columbanus, or perhaps for reasons which escape us, Audoin was given a literary education, something which was becoming increasingly rare even among the highranking Merovingian nobility in the course of the seventh century. In fact the events of Audoin's 'Life' upon which the author lavished the most attention were his death, his burial and the translation of his body. The author's primary concern in writing the vita was to display the divine power manifest in Audoin's acts of holy self-denial and especially evident in his deeds of wonder.

This section illustrates the evolution of monastic observance over the later middle ages, as it moved away from earlier practice in a number of ways.

This documents in this section illustrate how the number of monasteries in medieval England remained remarkably stable over the later middle ages.

The documents in this section illustrate the relationship between monasteries and the Crown.