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Front Page arrow Titles (by Subject) arrow 239.: Ordeal by Bread and Cheese. - A Source Book for Mediaeval History. Selected Documents Illustrating the History of Europe in the Middle Age

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Collection: Primary Sources
Subject Area: History

239.: Ordeal by Bread and Cheese. - Oliver J. Thatcher, A Source Book for Mediaeval History. Selected Documents Illustrating the History of Europe in the Middle Age [1905]

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A Source Book for Mediaeval History. Selected Documents Illustrating the History of Europe in the Middle Age, ed. Oliver J. Thatcher and Edgar Holmes McNeal (New York: Charles Scribner’s Sons, 1905).

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239.

Ordeal by Bread and Cheese.

(1) Lord God omnipotent, holy, holy, holy. Holy Father, the invisible and eternal God, maker of all things; holy God, ruler of mortals and immortals, who dost see and know all things, who triest the hearts and the reins; O God, I beseech thee, hear the words of my prayer, that this bread and cheese may not pass the jaws and the throat of him who has committed the theft.

(2) Before the mass is begun and before the cheese is cut with the knife, while it is still whole, these words should be written round about it: “His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate” [Ps. 7:16].

(3) Then bread and cheese to the weight of nine denarii shall be given to each man. The bread shall be of barley and unleavened; the cheese shall be cheese made in the month of May of the milk of ewes. While the mass is being said, those who are accused of the theft shall be in front of the altar, and one or more persons shall be appointed to watch them that they do not contrive any trick. When the communion is reached the priest shall first take the communion of the body of Christ, and then shall bless the bread and cheese, which has been carefully weighed out as above, and shall immediately give it to the men. The priest and the inspectors shall watch them carefully and see that they all swallow it. After they have swallowed it, the corners of the mouth of each shall be pressed to see that none of the bread and cheese has been kept in the mouth. Then the rest of the mass shall be said.

240-250.

Documents on the Peace of God, the Truce of God, and the Peace of the Land.

One of the worst features of the feudal age was the prevalence of private warfare. This was due to the warlike character of the feudal institutions, to the jealous insistence of the feudal nobles on their right to fight out their own quarrels without appeal to law, and to the weakness of the king in the feudal state. Continuous private war not only meant violence, oppression, and outrage for the weaker members of society; it also hindered or prevented any advance in civilization for the whole society. The first steps to overcome this condition were taken by the church, which was usually to be found in that age on the side of peace and order. The earliest form was the peace of God, proclaimed by provincial synods. Several of these appeared at the end of the tenth century. These forbade all violence and oppression under ecclesiastical penalty, on the ground that they were contrary to the spirit of Christianity. The peace of God did not attain any lasting success, for the turbulent nobles could not be made to give up fighting entirely. Then the church attempted to mitigate at least these evils, by means of the truce of God. In the truce of God, violence was forbidden on certain days and during certain periods. In origin the truce of God was proclaimed by the clergy of a certain diocese or archdiocese for the people of their district, but later it was sometimes adopted by the emperor or king for the whole land. The truce was to last from vespers or sunset on Wednesday to sunrise on the following Monday of every week, and also for certain whole periods. It will be seen from the documents that these days and periods had a religious significance, which is further evidence that the church regarded the keeping of the peace as a religious rather than a political duty. The means of enforcing the truce were ecclesiastical penalties, penance, anathema, excommunication, etc. The peace of the land has a different origin and character. In the empire of Karl the Great, the right to enforce the keeping of the peace belonged to the emperor, and in theory this had never been given up by the later kings and emperors. It was on this right that the emperors based their authority to proclaim the peace of the land. In appearance the great peaces of Frederick I and Frederick II were imperial edicts, but in fact they depended very largely for their authority upon the acceptance and agreement of the nobles (see nos. 245, 246). In some cases the peace of the land was proclaimed for a province (see no. 246), in others it was for the whole empire. The peace was usually proclaimed for a certain length of time. In some cases the form of the truce of God was preserved in the peace of the land, as in no. 246. The documents on the peace of the land belong in a way under section III, but it was thought better to bring them together here, because they interrupt the general historical movement of the quarrel, and because they form a subject by themselves.