Chapter 8: The Purpose of Education in the Middle Ages
Education in medieval Europe developed largely within the Christian institutions that survived the collapse of the Western Roman Empire. During the early Middle Ages, monasteries became important centers of learning, preserving religious texts as well as works of classical Greek and Roman authors. Monks copied manuscripts, taught reading and writing, and established schools to educate members of the clergy. By the Carolingian period, cathedral schools and court-sponsored educational reforms expanded access to learning beyond monasteries. Education remained primarily focused on training clergy and administering the Church, but it also preserved and transmitted much of the intellectual heritage of the ancient world.
Beginning in the eleventh and twelfth centuries, European education underwent a major transformation as cathedral schools developed into more formal centers of advanced learning and eventually universities. Institutions such as the universities of Bologna, Paris, and Oxford brought together teachers and students to study theology, law, medicine, philosophy, and the liberal arts. The rediscovery and translation of Greek and Arabic works, including the writings of Aristotle and Muslim philosophers and scientists, greatly expanded the intellectual horizons of European scholars. By the thirteenth century, universities had become influential institutions with their own faculties, degrees, privileges, and systems of governance, establishing a tradition of higher education that continues to shape European and global intellectual life today.
The first source comes to us from the monastic tradition. Arising from a need to reform what was seen as corruption seeping into the ranks of Europe’s monks, St. Benedict wrote a guide, known as The Rule, to guide monastic lifestyle onto a path of piety. It was so successful in his home monastery that The Rule spread throughout Europe to found what came to be known as Benedictine Monasticism. Though not explicitly about education, we can learn much about the role of education within the monastic lifestyle from The Rule. The second source established early rules for the University of Paris. Early European universities were fully under the authority of the Church and so these statutes give us insight into the purpose of these early centers of higher education. The final source comes from late in the medieval period. Take note on how the purpose of the University of Heidelberg has shifted from the university it was modeled on, the University of Paris.
8.1 The Rule of St. Benedict (c. 530 CE)
Benedict of Nursia (c. 480–547 CE) was an Italian monk who became one of the most influential figures in the development of Western monasticism. His most important contribution was the Rule of St. Benedict, a guide for organizing monastic communities and regulating the daily lives of monks. Written in the sixth century, the Rule emphasized a balanced life of prayer, work, discipline, obedience, and communal responsibility. Rather than simply prescribing religious beliefs, it created a structured environment in which monks could develop habits of self-discipline and spiritual learning.
Education was an important, if sometimes understated, part of Benedictine monastic life. The Rule required monks to devote substantial time to reading, study, and the memorization and recitation of Scripture, particularly through the practice of lectio divina, or prayerful reading. Monasteries consequently became centers where monks learned literacy and where manuscripts were copied, preserved, and studied. The Rule also established a rhythm of communal worship and instruction that reinforced learning through repetition and practice. Over time, Benedictine monasteries developed schools and libraries that educated both monks and, in some cases, students from outside the monastery. In this way, the Benedictine tradition helped preserve learning during the early Middle Ages and laid an important foundation for the later development of medieval education.
The following is adapted from Migne, Patrologia Latina Vol. 66, col. 215ff, translated by Ernest F. Henderson, Select Historical Documents of the Middle Ages, (London: George Bell and Sons, 1910)
Prologue
… We are about to found therefore a school for the Lord’s service; in the organization of which we trust that we shall ordain nothing severe and nothing burdensome. But even if, the demands of justice dictating it, something a little irksome shall be the result, for the purpose of amending vices or preserving charity; – thou shalt not therefore, struck by fear, flee the way of salvation, which can not be entered upon except through a narrow entrance. But as one’s way of life and one’s faith progresses, the heart becomes broadened, and, with the unutterable sweetness of love, the way of the mandates of the Lord is traversed. Thus, never departing from His guidance, continuing in the monastery in his teaching until death, through patience we are made partakers in Christ’s passion, in order that we may merit to be companions in His kingdom.
2. What the Abbot Should Be Like
An abbot who is worthy to preside over a monastery ought always to remember what he is called, and carry out with his deeds the name of a Superior. For he is believed to be Christ’s representative, since he is called by His name, the apostle saying: “Ye have received the spirit of adoption of sons, whereby we call Abba, Father.” And so the abbot should not-grant that he may not-teach, or decree, or order, any thing apart from the precept of the Lord; but his order or teaching should be sprinkled with the ferment of divine justice in the minds of his disciples. Let the abbot always be mindful that, at the tremendous judgment of God, both things will be weighed in the balance: his teaching and the obedience of his disciples. And let the abbot know that whatever the father of the family finds of less utility among the sheep is laid to the fault of the shepherd. .Therefore let him (the abbot) have equal charity for all: let the same discipline be administered in all cases according to merit. In his teaching indeed the abbot ought always to observe that form laid down by the apostle when he says: “reprove, rebuke, exhort.” That is, mixing seasons with seasons, blandishments with terrors, let him display the feeling of a severe yet devoted master. He should, namely, rebuke more severely the unruly and the turbulent. The obedient, moreover, and the gentle and the patient, he should exhort, that they may progress to higher things. But the negligent and scorners, we warn him to admonish and reprove….
5. Concerning Obedience
The first grade of humility is obedience without delay. This becomes those who, on account of the holy service which they have professed, or on account of the fear of hell or the glory of eternal life, consider nothing dearer to them than Christ: so that, so soon as anything is commanded by their superior, they may not know how to suffer delay in doing it, even as if it were a divine command. Concerning whom the Lord said: “As soon as he heard of me he obeyed me.”
7. Concerning Humility
The sixth grade of humility is, that a monk be contented with all lowliness or extremity, and consider himself, with regard to everything which is enjoined on him, as a poor and unworthy workman; saying to himself with the prophet: “I Was reduced to nothing and was ignorant; I was made as the cattle before thee, and I am always with thee.” The seventh grade of humility is, not only that he, with his tongue, pronounce himself viler and more worthless than all; but that he also believe it in the inner-most workings of his heart; humbling himself and saying with the prophet, etc. The eighth degree of humility is that a monk do nothing except what the common rule of the monastery, or the example of his elders, urges him to do. The ninth degree of humility is that a monk restrain his tongue from speaking; and, keeping silence, do not speak until he is spoken to. The tenth grade of humility is that he be not ready, and easily inclined, to laugh.. . . The eleventh grade of humility is that a monk, when he speaks, speak slowly and without laughter, humbly with gravity, using few and reasonable words; and that he be not loud of voice. . . . The twelfth grade of humility is that a monk shall, not only with his heart but also with his body, always show humility to all who see him: that is, when at work, in the oratory, in the monastery, in the garden, on the road, in the fields. And everywhere, sitting or walking or standing, let him always be with head inclined, his looks fixed upon the ground; remembering every hour that he is guilty of his sins. Let him think that he is already being presented before the tremendous judgment of God, saying always to himself in his heart what the publican of the gospel, fixing his eyes on the earth, said: “Lord I am not worthy, I a sinner, so much as to lift mine eyes unto Heaven.”
22. How the Monks Shall Sleep.
They shall sleep separately in separate beds. They shall receive positions for their beds, after the manner of their characters, according to the dispensation of their abbot. If it can be done, they shall all sleep in one place. If, however, their number do not permit it, they shall rest, by tens or twenties, with elders who will concern themselves about them. A candle shall always be burning in that same cell until early in the morning. They shall sleep clothed, and girt with belts or with ropes; and they shall not have their knives at their sides while they sleep, lest perchance in a dream they should wound the sleepers. And let the monks be always on the alert; and, when the signal is given, rising without delay, let them hasten to mutually prepare themselves for the service of God with all gravity and modesty, however. The younger brothers shall not have beds by themselves, but interspersed among those of the elder ones. And when they rise for the service of God, they shall exhort each other mutually with moderation on account of the excuses that those who are sleepy are inclined to make.
33. Whether the Monks Should Have Anything of Their Own
More than anything else is this special vice to be cut off root and branch from the monastery, that one should presume to give or receive anything without the order of the abbot, or should have anything of his own. He should have absolutely not anything: neither a book, nor tablets, nor a pen-nothing at all.-For indeed it is not allowed to the monks to have their own bodies or wills in their own power. But all things necessary they must expect from the Father of the monastery; nor is it allowable to have anything which the abbot did not give or permit. All things shall be common to all, as it is written: “Let not any man presume or call anything his own.” But if any one shall have been discovered delighting in this most evil vice: being warned once and again, if he do not amend, let him be subjected to punishment.
45. Concerning Those Who Make Mistakes in the Oratory
If any one, in saying a psalm, response, or antiphone or lesson, make a mistake; unless he humble himself there before all, giving satisfaction, he shall be subjected to greater punishment, as one who was unwilling to correct by humility that in which he had erred by neglect. But children, for such a fault, shall be whipped.
48. Concerning the Daily Manual Labour.
Idleness is the enemy of the soul. And therefore, at fixed times, the brothers ought to be occupied in manual labour; and again, at fixed times, in sacred reading. … there shall certainly be appointed one or two elders, who shall go round the monastery at the hours in which the brothers are engaged in reading, and see to it that no troublesome brother chance to be found who is open to idleness and trifling, and is not intent on his reading; being not only of no use to himself, but also stirring up others.
58. Concerning the Manner of Receiving Brothers
When any newcomer applies for conversion, an easy entrance shall not be granted him: but, as the apostle says, “Try the spirits if they be of God.” Therefore, if he who comes perseveres in knocking, and is seen after four or five days to patiently endure the insults inflicted upon him, and the difficulty of ingress, and to persist in his demand: entrance shall be allowed him, and he shall remain for a few days in the cell of the guests. After this, moreover, he shall be in the cell of the novices, where he shall meditate and eat and sleep. And an elder shall be detailed off for him who shall be capable of saving souls, who shall altogether intently watch over him, and make it a care to see if he reverently seek God, if he be zealous in the service of God, in obedience, in suffering shame. And all the harshness and roughness of the means through which God is approached shall be told him in advance. If he promise perseverance in his steadfastness, after the lapse of two months this Rule shall be read to him in order, and it shall be said to him: Behold the law under which thou dost wish to serve; if thou canst observe it, enter; but if thou canst not, depart freely. If he have stood firm thus far, then he shall be led into the aforesaid cell of the novices; and again he shall be proven with all patience. And, after the lapse of six months, the Rule shall be read to him; that he may know upon what he is entering. And, if he stand firm thus far, after four months the same Rule shall again be re-read to him. And if, having deliberated with himself, he shall promise to keep everything, and to obey all the commands that are laid upon him: then he shall be received in the congregation; knowing that it is decreed, by the law of the Rule, that from that day he shall not be allowed to depart from the monastery, nor to shake free his neck from the yoke of the Rule, which, after such tardy deliberation, he was at liberty either to refuse or receive.
Source: Migne, Patrologia Latina Vol. 66, col. 215ff, translated by Ernest F. Henderson, Select Historical Documents of the Middle Ages, (London: George Bell and Sons, 1910)
This text is part of the Internet Medieval Source Book. The Sourcebook is a collection of public domain and copy-permitted texts related to medieval and Byzantine history. Unless otherwise indicated the specific electronic form of the document is copyright. Permission is granted for electronic copying, distribution in print form for educational purposes and personal use. No permission is granted for commercial use. If you do reduplicate the document, indicate the source. No permission is granted for commercial use. (c)Paul Halsall Jan 1996
8.2 Robert de Courçon: Statutes for the University of Paris (1215)
Robert de Courçon (c. 1160–1219) was an English-born theologian, university master, and papal legate who played an important role in the organization of the medieval University of Paris. In 1215, acting on behalf of Pope Innocent III, he issued a set of statutes regulating the University of Paris. These regulations helped establish standards for the curriculum, teaching, examinations, and conduct of students and masters.
The Statutes for the University of Paris (1215) provide an important window into the development of medieval higher education. They established rules governing what students were expected to study, including grammar, logic, philosophy, and theology, and placed particular emphasis on the works considered appropriate for academic instruction. The statutes also regulated the qualifications and behavior of teachers and attempted to bring greater order to the rapidly expanding university community.
The following is adapted from Chart. Univ. Paris. 1, No. 20, P. 78. Latin., trans in University of Pennsylvania. Dept. of History: Translations and Reprints from the Original Sources of European History, published for the Dept. of History of the University of Pennsylvania., Philadelphia, University of Pennsylvania Press [1897?-1907?]. Vol 2: no.3, 12-15
R., servant of the cross of Christ, by the divine mercy cardinal priest with the title of St. Stephen in Monte Celio and legate of the apostolic seat, to all the masters and scholars at Paris – eternal safety in the Lord. Let all know, that having been especially commanded by the lord pope to devote our energy effectively to the betterment of the condition of the students at Paris, and wishing by the advice of good men to provide for the tranquility of the students in the future, we have ordered and prescribed the following rules:
No one is to lecture at Paris in arts before he is twenty years old. He is to listen in arts at least six years, before he begins to lecture. He is to promise that he will lecture for at least two years, unless he is prevented by some good reason, which be ought to prove either in public or before the examiners. He must not be smirched by any infamy. When he is ready to lecture, each one is to be examined according to the form contained in the letter of lord P. bishop of Paris (in which is contained the peace established between the chancellor and the students by the judges appointed by the lord pope, approved and confirmed namely by the bishop and deacon of Troyes and by P. the bishop, and J. the chancellor of Paris).
The treatises of Aristotle, on logic, both the old and the new, to be read in the schools in the regular and not in the extraordinary courses.
The two Priscians [treatise on Latin grammar], or at least the second, are to be read in the schools in the regular courses.
On the feast-days [about 100 a year] nothing is to be read except philosophy, rhetoric, quadrivialia [books relating to the “quadrivium” -arithmetic, geometry, music and astronomy], the Barbarisms, [The third book of the Ars major of Donatus], the Ethics [Nichomichean Ethics of Aristotle], if one so chooses, and the fourth book of the Topics [of Boethius]. The books of Aristotle on Metaphysics or Natural Philosophy, or the abridgements of these works, are not to be read, nor “the doctrine” of master David de Dinant, of the heretic Almeric, or of Maurice of Spain.
[note: David of Dinant was a Disciple of Almeric and probably died before 1209. Almeric of Bene was one of the most renowned teachers at Paris at the beginning of the 13th century. He adopted the ideas of Aristotle’s metaphysics and attempted to reconcile them with the teachings of the Bible. His book, Physion, was condemned in 1204, and he died between 1204 and 1209. His disciples expanded his ideas and called the pope Antichrist. Both were condemned at the Council of Paris in 1210. We know nothing of Maurice.]
In the inceptions and meetings of the masters and in the confutations or arguments of the boys or youths there are to be no festivities. But they may call in some friends or associates, but only a few. We also advise that donations of garments and other things be made, as is customary or even to a greater extent and especially to the poor. No master lecturing in arts is to wear anything except a cope, round and black and reaching to the heels-at least, when it is new. But he may well wear a pallium [proper garment for a monk]. He is not to wear under the round cope embroidered shoes and never any with long bands.
If any one of the students in arts or theology dies, half of the masters of arts are to go the funeral, and the other half to the next funeral. They are not to withdraw until the burial is completed, unless they have some good reason. If any master of arts or theology dies, all the masters are to be present at the vigils, each one is to read the psalter or have it read. Each one is to remain in the church, where the vigils are celebrated, until midnight or later, unless prevented by some good reason. On the day when the master is buried, no one is to lecture or dispute.
We fully confirm to them the meadow of St. Germain in the condition in which it was adjudged to them.
Each master is to have jurisdiction over his scholars. No one is to receive either schools or a house without the consent of the occupant, if he is able to obtain it. No one is to receive a license from the chancellor or any one else through a gift of money, or furnishing a pledge or making an agreement. Also, the masters and students can make among themselves or with others agreements and regulations, confirmed by a pledge, penalty or oath, about the following matters: namely, if a student is killed, mutilated or receives some outrageous injury and if justice is not done; for taxing the rent of Hospitia; concerning the dress, burial, lectures and disputations; in such a manner, however, that the university is not scattered nor destroyed on this account.
We decide concerning the theologians, that no one shall lecture at Paris before he is thirty-five years old, and not unless he has studied at least eight years, [later prolonged to 14 years] and has heard the books faithfully and in the schools. He is to listen in theology for five years, be he reads his own lectures in public. No one of them is to lecture before the third hour on the days when the masters lecture.
No one is to be received at Paris for the important lectures or sermons unless he is of approved character and learning. There is to be no student at Paris who does not have a regular master.
In order moreover that these may be inviolably observed, all who presume contumaciously to violate these our statutes, unless within fifteen days from the date of the transgression take care, to correct their presumption in the presence of the university masters and scholars, or in the presence of some appointed by the university, by the authority of the legation with which we are intrusted, we bind with the bond of excommunication.
Done in the year of grace 1215, in the month of August.
From, Chart. Univ. Paris. 1, No. 20, P. 78. Latin., trans in University of Pennsylvania. Dept. of History: Translations and Reprints from the Original Sources of European history, published for the Dept. of History of the University of Pennsylvania., Philadelphia, University of Pennsylvania Press [1897?-1907?]. Vol 2: no.3, 12-15
This text is part of the Internet Medieval Source Book. The Sourcebook is a collection of public domain and copy-permitted texts related to medieval and Byzantine history. Unless otherwise indicated the specific electronic form of the document is copyright. Permission is granted for electronic copying, distribution in print form for educational purposes and personal use. No permission is granted for commercial use. If you do reduplicate the document, indicate the source. No permission is granted for commercial use. (c)Paul Halsall Feb 1996
8.3 Rupert, Count Palatine: Foundation of the University of Heidelberg (1386)
Rupert I (also known as Rupert the Elder, 1309-1390) ruled as Count Palatine from 1353 until his death and was one of the most powerful territorial princes in the German lands during the fourteenth century. He is particularly important in the history of education because he was the founder of the University of Heidelberg in 1386, one of Europe’s oldest universities. He obtained papal authorization from Pope Urban VI to establish the university, partly in response to the political and ecclesiastical difficulties that had made it harder for German students to study at Paris. The university was deliberately modeled on the University of Paris, with four faculties: theology, law, medicine, and liberal arts. As you read the source, pay special attention to how universities are understood by medieval rulers.
The following is replicated in its entirety from Frederic Austin Ogg, ed., A Source Book of Mediaeval History: Documents Illustrative of European Life and Institutions from the German Invasions to the Renaissance, (New York, 1907, reprinted by Cooper Square Publishers (New York), 1972), pp. 345-350. The text has been modernized by Jerome Arkenberg.
1. We, Rupert the Elder, by the grace of God Count Palatine of the Rhine, Elector of the Holy Empire, and Duke of Bavaria—lest we seem to abuse the privilege conceded to us by the Apostolic See of founding a place of study at Heidelberg similar to that at Paris, and lest, for this reason, being subjected to the divine judgment, we should deserve to be deprived of the privilege granted—do decree, with provident counsel (which decree is to be observed unto all time), that the University of Heidelberg shall be ruled, disposed, and regulated according to the modes and manners accustomed to be observed in the University of Paris. Also that, as a handmaid of Paris—a worthy one, let us hope—the latter’s steps shall be imitated in every way possible; so that, namely, there shall be four faculties in it: the first, of sacred theology and divinity; the second, of canon and civil law, which, by reason of their similarity, we think best to comprise under one faculty; the third, of medicine; the fourth, of liberal arts—of the three-fold philosophy, namely, primal, natural, and moral, three mutually subservient daughters. We wish this institution to be divided and marked out into four nations, as it is at Paris; and that all these faculties shall make one university, and that to it the individual students, in whatever of the said faculties they are, shall unitedly belong like lawful sons to one mother.
Likewise [we desire] that this university shall be governed by one rector, and that the various masters and teachers, before they are admitted to the common pursuits of our institution, shall swear to observe the statutes, laws, privileges, liberties, and franchises of the same, and not reveal its secrets, to whatever grade they may rise. Also, that they will uphold the honor of the rector and the rectorship of our university, and will obey the rector in all things lawful and honest, whatever be the grade to which they may afterwards happen to be promoted. Moreover, that the various masters and bachelors shall read their lectures and exercise their scholastic functions and go about in caps and gowns of a uniform and similar nature, according as has been observed at Paris up to this time in the different faculties.
And we will that if any faculty, nation, or person shall oppose the aforesaid regulations, or stubbornly refuse to obey them, or any one of them—which God forbid—from that time forward that same faculty, nation, or person, if it do not desist upon being warned, shall be deprived of all connection with our aforesaid institution, and shall not have the benefit of our defense or protection. Moreover, we will and ordain that as the university as a whole may do for those assembled here and subject to it, so each faculty, nation, or province of it may enact lawful statutes, such as are suitable to its needs, provided that through them, or any one of them, no prejudice is done to the above regulations and to our institution, and that no kind of impediment arise from them. And we will that when the separate bodies shall have passed the statutes for their own observance, they may make them perpetually binding on those subject to them and on their successors. And, as in the University of Paris, the various servants of the institution have the benefit of the various privileges which its masters and scholars enjoy, so in starting our institution in Heidelberg, we grant, with even greater liberality, through these presents, that all the servants, i.e., its bedells, librarians, lower officials, preparers of parchment, scribes, illuminators and others who serve it, may each and all, without fraud, enjoy in it the same privileges, franchises, immunities and liberties with which its masters or scholars are now or shall hereafter be endowed.
2. Lest in the new community of the city of Heidelberg, their misdeeds being unpunished, there be an incentive to the scholars of doing wrong, we ordain, with provident counsel, by these presents, that the bishop of Worms, as judge ordinary of the clerks of our institution, shall have and possess, now and hereafter while our institution shall last, prisons, and an office in our town of Heidelberg for the detention of criminal clerks. These things we have seen fit to grant to him and his successors, adding these conditions: that he shall permit no clerk to be arrested unless for a misdemeanor; that he shall restore anyone detained for such fault, or for any light offense, to his master, or to the rector if the latter asks for him, a promise having been given that the culprit will appear in court and that the rector or master will answer for him if the injured parties should go to law about the matter. Furthermore, that, on being requested, he will restore a clerk arrested for a crime on slight evidence, upon receiving a sufficient pledge—sponsors if the prisoner can obtain them, otherwise an oath if he cannot obtain sponsors—to the effect that he will answer in court the charges against him; and in all these things there shall be no pecuniary exactions, except that the clerk shall give satisfaction, reasonably and according to the rule of the aforementioned town, for the expenses which he incurred while in prison. And we desire that he will detain honestly and without serious injury a criminal clerk thus arrested for a crime where the suspicion is grave and strong, until the truth can be found out concerning the deed of which he is suspected. And he shall not for any cause, moreover, take away any clerk from our aforesaid town, or permit him to be taken away, unless the proper observances have been followed, and he has been condemned by judicial sentence to perpetual imprisonment for a crime.
We command our advocate and bailiff and their servants in our aforesaid town, under pain of losing their offices and our favor, not to lay a detaining hand on any master or scholar of our said institution, nor to arrest him or allow him to be arrested, unless the deed be such that that master or scholar ought rightly to be detained. He shall be restored to his rector or master, if he is held for a slight cause, provided he will swear and promise to appear in court concerning the matter; and we decree that a slight fault is one for which a layman, if he had committed it, ought to have been condemned to a light pecuniary fine. Likewise, if the master or scholar detained be found gravely or strongly suspected of the crime, we command that he be handed over by our officials to the bishop or to his representative in our said town, to be kept in custody.
3. By the tenor of these presents we grant to each and all the masters and scholars that, when they come to the said institution, while they remain there, and also when they return from it to their homes, they may freely carry with them, both coming and going, throughout all the lands subject to us, all things which they need while pursuing their studies, and all the goods necessary for their support, without any duty, levy, imposts, tolls, excises, or other exactions whatever. And we wish them and each one of them, to be free from the aforesaid imposts when purchasing corn, wines, meat, fish, clothes and all things necessary for their living and for their rank. And we decree that the scholars from their stock in hand of provisions, if there remain over one or two wagon loads of wine without their having practiced deception, may, after the feast of Easter of that year, sell it at wholesale without paying impost. We grant to them, moreover, that each day the scholars, of themselves or through their servants, may be allowed to buy in the town of Heidelberg, at the accustomed hour, freely and without impediment or hurtful delay, any eatables or other necessaries of life.
4. Lest the masters and scholars of our institution of Heidelberg may be oppressed by the citizens, moved by avarice, through extortionate prices of lodgings, we have seen fit to decree that henceforth each year, after Christmas, one expert from the university on the part of the scholars, and one prudent, pious, and circumspect citizen on the part of the citizens, shall be authorized to determine the price of the students’ lodgings. Moreover, we will and decree that the various masters and scholars shall, through our bailiff, our judge and the officials subject to us, be defended and maintained in the quiet possession of the lodgings given to them free or of those for which they pay rent. Moreover, by the tenor of these presents, we grant to the rector and the university, or to those designated by them, entire jurisdiction concerning the payment of rents for the lodgings occupied by the students, concerning the making and buying of books, and the borrowing of money for other purposes by the scholars of our institution; also concerning the payment of assessments, together with everything that arises from, depends upon, and is connected with these.
In addition, we command our officials that, when the rector requires our and their aid and assistance for carrying out his sentences against scholars who try to rebel, they shall assist our clients and servants in this matter; first, however, obtaining lawful permission to proceed against clerks from the lord Bishop of Worms, or from one deputed by him for this purpose.
Source: Frederic Austin Ogg, ed., A Source Book of Mediaeval History: Documents Illustrative of European Life and Institutions from the German Invasions to the Renaissance, (New York, 1907, reprinted by Cooper Square Publishers (New York), 1972), pp. 345-350. The text has been modernized by Jerome Arkenberg.
This text is part of the Internet Medieval Source Book. The Sourcebook is a collection of public domain and copy-permitted texts related to medieval and Byzantine history. Unless otherwise indicated the specific electronic form of the document is copyright. Permission is granted for electronic copying, distribution in print form for educational purposes and personal use. No permission is granted for commercial use. If you do reduplicate the document, indicate the source. No permission is granted for commercial use. © Paul Halsall, August 1998