PURGATORIAL
573
PURGATORIAL
never forgot in their constitutions and practical
corporate life special works of charity for deceased
members [Michael, "Gesch. des deutschen Volkes",
I (1897), 146, 150 sq.; Janssen, "Gesch. d. deutsch.
Volkes", I (1st ed.), 319 sqq.].
Although affording one of the best proofs of the existence of lively faith, especially among Anglo- Saxons, Franks, and the Germanic people in general, the medieval associations of brotherhoods of prayer called "fratemitates", "societates", "consortium", "societates fratemae", and "consortium fraternita- tis" (cf. Adalbert Ebner, "Die klosterl. Gebets- Verbriiderungen", Ratisbon, 1890; Georg Zappert, "Ueber Verbriiderungsbiicher u. Xekrologien im Mittelalter", Vienna, 1853) are httle known. They were founded chiefly, though not solely, to assist deceased members with prayers. Mass, and all works of Christian charity. Critical investigators, there- fore, simply designate these institutions "Toten- biinde" (associations for the dead). Ducange-Favre defines a Confraternitas "as . . .a society formed between various churches and monasteries, which bind themselves to hold exequies for the deceased members of one another as for their own brothers". These were soon formed between monasteries, abbeys, bishops, and noblemen; later kings, princes, bishops, priests, and the laity, especially ecclesiastical benefac- tors, were admitted. In the certificate of admission or thedocument institutingthebrotherhoodit was usually stated in detail how many Masses, what prayers, and good works would be offered on their death for the repose of the souls of deceased members, in the monasteries and churches or by indi^"iduals. The names of aU members were enrolled in the register of brotherhood (Liber vitcB), a development of the ancient diptychs. A messenger was immediately dispatched with a circular (rotulus) to announce the death of a member to aU the affiliated monasteries, where the name, was inserted in the dead list (see Xecrologies) for constant commemoration; these lists were, like the earher diptychs (q. v.). read aloud so that special prayers might be said for the deceased mentioned, and a special commemoration made by the priest during the Holy Sacrifice (Kraus, "Christl. Altertiimer", II, 486 sq.).
The re\-ival of the regular life in the West, emanat- ing from England in the sixth centiu^', marks the rise of these confraternities, which attained their greatest prosperity during the period of the Car- lovingians, maintained their position throughout the Middle Ages, and dechned with its close. From England also issued the first public opposition to these associations, proclaimed by Wyclif about 1400 in his "Trialogus" (IV, xxx sq.), and followed by all religious innovators of these times. These brother- hoods may be di\'ided into those formed of several monasteries, churches, or indi\'idual bishops, priests, abbots, and monks. However, kings, princes, and other laymen, especially benefactors, were admitted into these three classes, and even the frequently verj' numerous subordinates of a monasterj'. Especially during their most flourishing period, confraternities were formed among monasteries. In the ninth cen- turj' Reichenau was affiliated with more than a hundred other monasteries and chapters in Germany, Switzerland, France, and Italy; this was chiefly due to the reform of the monastery by St. Benedict of Aniane (d. 821), and is the largest brotherhood known to us. Alcuin worked in the west of the Prankish Empire, and, before him, St. Boniface had sought with eager zeal to estabUsh and foster in Germany such unions and brotherhoods with England and Italy (cf. Monumenta Germanise historica, "Libri confratemitatum"; "Necrologia"). In this connexion it is interesting to note the "Act of Spiritual Association" between the Abbeys of St. Denis of France and St. Remy of Reims (Bibl.
Nat., MS. lat. 13090, fol. 70,i, in which it is arranged
that, within thirty days after the death of a member,
the entire Office be recited by each of the sur\nving
members, that the priests say Masses corresponding
to the various offices, and that vigils be held in com-
mon on the first, seventh, and tliirtieth days.
At the pro\-incial and national sjTiods of the Middle Ages the bishops and abbots present frequently formed themselves into such brotherhoods, often extending to the cathedral chapters and monasteries whose su- periors were members, and to the kings and princes present at the councils. In the eighth and ninth centuries there was a whole series of such synods, e. g. : Attigny (762); Dingolfing (769); Frankfort (794); Salzburg (799); Freising (805) ; Clechyt (815: Synodus Calchuthensis anno X, i, 816) ; Savonieres near Toul (859); brotherhoods were also formed at other Eng- lish and Italian sj-nods [cf. Mansi, XII sqq. ad annos cit.; Wilkins, "Concilia Britannise", I (London, 1737, 171)]. At diocesan sj-nods all the clergj' of a diocese with their bishop formed them.selves into a brotherhood, and frequently priests of still smaller districts (rural chapters) formed lesser associations of praver to which the laity were also admitted [cf . P. L., CVl, 866, 878; Baluze, "Miscell.", I (Lucca, 1761), 112, Iviii; Harduin, "Cone", VI, 420, xx]. Indi- \nduals of everj- station, rank, and sex eagerly joined these associations, while mmierous rich persons foimded monasteries, or made large benefactions to secure a special share in their suffrages after death. English kings, bishops, abbots, and especially Carlo- \-ingian kings gave them an excellent example, as did St. Boniface and Alcuin. Even the laity of the lower classes joined the brotherhoods of St. Gall and Reich- enau ["Mon. Germ. Hist.", "Libri confratemitatum", and "Xecrologia"; Mansi, "Concil.", XIX, 283 sq., "Concil. Tremoniense" (i. e. of Dortmund). 1005]. The communion of spiritual goods and indulgences, granted bj- monasteries in the last centuries to another monastery, to benefactors and friends outside the cloister, or to other confraternities, is more than a memorial of the old brotherhoods, since in these grants, or communicationes, the promise of spiritual help for the deceased is one of the chief features.
With these brotherhoods of prayer there appeared at an early period Confraternitates more closely re- sembling the associations which are to-day known under that name. Their chief object was care for the poor souls. Among these might be included the above- mentioned associations from the earliest times, which devoted themselves especially to the spiritual welfare of the dj-ing and the burial of the dead. Of the con- fraternities for the dead, of which we have informa- tion, only examples can be cited from the earher centuries, but these show sufficiently clearly how widespread these must then have been. According to an inscription in the church of Sts. Cosmaa and Damian in Rome [Baronius, "Annal.", XVI (Lucca, 1744), 272] a number of priests and bishops in Rome formed themselves into an association of 80- dales (c. 985), each promising that on the death of a member he would immediately sing forty Masses for the repose of his soul. At the begiiming of the elev- enth centurj' Ore, the friend of Knut the Great, erected in honour of God and St. Peter a confraternity at Abbotesbury, according to the statutes of which each member should on the death of another contribute one penny for the repose of his soul [Dugdale, "Mo- nasticon Anghcanum", III (London, 1821). 55]. In 1220 Bishop Peter of Sens ratified a confraternity formed by thirteen clergj-, who bound themselves to celebrate annually four anniversaries for the benefac- tors and members of the confratemitv ["GalUa Cluis- tiana", XII (Paris, 1770\ Appendi.x 363). In 1262 twenty-four secular priests united to practice works of mercy for the dead, read Masses for the repose of their souls, etc. (Quix, " Beschreibung der Miinster-
