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This article explores the links between the Franciscan heresy of the Fraticelli and the Latin territories of Greece in the thirteenth to the fifteenth centuries. It argues that the early involvement of Franciscan dissidents, like Angelo Clareno, with the lands of Latin Romania played an important role in the development of the Franciscan movement of dissent, on the one hand by allowing its enemies to associate them with the disobedient Greek Church and on the other by establishing havens where the dissidents were relatively safe from the persecution of the Inquisition and whence they were also able to send missionaries back to Italy to revive the movement there. In doing so, the article reviews all the known information about Fraticelli communities in Greece, and discovers two hitherto unknown references, demonstrating that the sect continued to exist in Greece during the Ottoman period, thus outlasting the Fraticelli communities of Italy.

This article explores the links between the Franciscan heresy of the Fraticelli and the Latin territories of Greece in the thirteenth to the fifteenth centuries. It argues that the early involvement of Franciscan dissidents, like Angelo Clareno, with the lands of Latin Romania played an important role in the development of the Franciscan movement of dissent, on the one hand by allowing its enemies to associate them with the disobedient Greek Church and on the other by establishing havens where the dissidents were relatively safe from the persecution of the Inquisition and whence they were also able to send missionaries back to Italy to revive the movement there. In doing so, the article reviews all the known information about Fraticelli communities in Greece, and discovers two hitherto unknown references, demonstrating that the sect continued to exist in Greece during the Ottoman period, thus outlasting the Fraticelli communities of Italy.

Although the union between the Latin and Greek Churches was one of Pope Innocent III’s career-long ambitions, the limited provisions made by the canons of the Fourth Lateran Council regarding the eastern Churches have led most historians to assume that by the end of his pontificate this matter had been relegated to one of secondary importance and was treated only as an afterthought during the council. By collecting and re-examining the surviving sources, this article shows that considerable time and energy was in fact spent during the council in regulating the affairs of the Churches of former Byzantine lands. The ensuing decisions and legislation formed the basis of the organisation of the Church in much of the Greco-Latin East for at least another three centuries.

Although the union between the Latin and Greek Churches was one of Pope Innocent III’s career-long ambitions, the limited provisions made by the canons of the Fourth Lateran Council regarding the eastern Churches have led most historians to assume that by the end of his pontificate this matter had been relegated to one of secondary importance and was treated only as an afterthought during the council. By collecting and re-examining the surviving sources, this article shows that considerable time and energy was in fact spent during the council in regulating the affairs of the Churches of former Byzantine lands. The ensuing decisions and legislation formed the basis of the organisation of the Church in much of the Greco-Latin East for at least another three centuries.

The existence of the monastic church of Camina in Frankish Morea has long been noted by historians of Frankish Greece, but its history has never been thoroughly investigated and its location remains unknown. Moreover, some of the documents pertaining to this church have not been published while others have been published in faulty editions that have obscured their full significance. In the present study the surviving documents are edited and the church’s history is reconstructed and its location identified. It is suggested that some of the original Benedictine inhabitants of Camina were the only Latin religious to have been burnt at the stake for heresy in medieval Greece. It is also argued that Camina was the last Cistercian abbey to be founded in the Latin East, and that it may be identified as the present monastery of Our Lady of Blachernae near Glarenza (Killini).

The existence of the monastic church of Camina in Frankish Morea has long been noted by historians of Frankish Greece, but its history has never been thoroughly investigated and its location remains unknown. Moreover, some of the documents pertaining to this church have not been published while others have been published in faulty editions that have obscured their full significance. In the present study the surviving documents are edited and the church’s history is reconstructed and its location identified. It is suggested that some of the original Benedictine inhabitants of Camina were the only Latin religious to have been burnt at the stake for heresy in medieval Greece. It is also argued that Camina was the last Cistercian abbey to be founded in the Latin East, and that it may be identified as the present monastery of Our Lady of Blachernae near Glarenza (Killini).

Publication and commentary of the fourteenth-century notarial register of the Venetian notary Dominicus Grimani, who later served as chancellor of Candia, in Crete. The manuscript is preserved in Busta 103 of the series Notai di Candia of the Archivio di Stato di Venezia.

Though the evolution of prisons and the prison system in medieval Europe is a well-developed field in the history of law, little attention has been paid to prisons and incarceration on the frontiers of Latin Christendom. The present study makes use of archival and literary sources in order to examine how prisons functioned in Venice's most important colony, the island of Crete. As there has been no previous study of prisons and incarceration in medieval Greece, the article's first aim is to establish some basic facts about the prisons of Crete, such as their locations, their organization and their system of administration. More importantly, however, the study investigates the role that incarceration played in the legal system of the Venetian colony and attempts to set this role within the context of the juridical developments of the Late Middle Ages. Of particular interest is the question of how closely the legal system of the Venetian colony followed the judicial practice of the metropolis and whether it was influenced by the pre-existing legal institutions of Byzantium. Finally, the study also examines how the jurisprudence of the colonial regime dealt with offenders of different ethnic background and legal status.

Publication and commentary of the fourteenth-century notarial register of the Venetian notary Dominicus Grimani, who later served as chancellor of Candia, in Crete. The manuscript is preserved in Busta 103 of the series Notai di Candia of the Archivio di Stato di Venezia.

Though the evolution of prisons and the prison system in medieval Europe is a well-developed field in the history of law, little attention has been paid to prisons and incarceration on the frontiers of Latin Christendom. The present study makes use of archival and literary sources in order to examine how prisons functioned in Venice's most important colony, the island of Crete. As there has been no previous study of prisons and incarceration in medieval Greece, the article's first aim is to establish some basic facts about the prisons of Crete, such as their locations, their organization and their system of administration. More importantly, however, the study investigates the role that incarceration played in the legal system of the Venetian colony and attempts to set this role within the context of the juridical developments of the Late Middle Ages. Of particular interest is the question of how closely the legal system of the Venetian colony followed the judicial practice of the metropolis and whether it was influenced by the pre-existing legal institutions of Byzantium. Finally, the study also examines how the jurisprudence of the colonial regime dealt with offenders of different ethnic background and legal status.