Thinking of the text from the Dies frae (S. Matthew, XXV, 40). It is also probable that this other Saint Francis, partly out of admiration for his illustrious compatriot of Assisi and partly from a compelling urge to be superlative in all things, chose the title in opposition to the Franciscans, the Fratres Minori, l who had previously adopted this style taken from Saint Matthew, XXIII, 8. The title "Minim" was confirmed in these words" ... eosque Eremitos Ordinis Minimorum Fratrum Eremitarum F. Francesci de Paula in posterum nuncupari," taken from the Papal Bull, Meritis religiosae vitae, of 26 February, 1493. The earliest reference to the Order in France is in a fragment preserved in the Bibliotheque de l'Arsenal called, La regle et vie de Frere Franfois, pauvre et humble hermite de Paule, laquelle donne a tous ses 2 freres voulant entrer et vivre en son ordre. The dating of this manuscript should be accepted with considerable reserve; it bears a clearly legible "1474," although it seems most unlikely that any reference to an Order occurred before the Bull of 1493 or that any Rule appeared in French before the Founder's visit to Louis XI in 1483. 3 The fame of Francis and his reputation as a "guerisseur" had reached the French court where Louis XI was sick and dying; the King summoned him to the chateau of Le Plessis-Ies-Tours, but it required the intervention of the Pope to make the hermit undertake the journey

Using case-studies and biographies, the author examines women's mysticism in 16th- and 17th-century Spain and investigates the spiritual forces that provided women with a way to transcend the control of the male-dominated Catholic Church.

In contrast to the role traditionally fulfilled by secular rulers, the pope has been perceived as an individual person existing in a body subject to decay and death, yet at the same time a corporeal representation of Christ and the Church, eternity and salvation. Using an array of evidence from the eleventh through the fifteenth centuries, Agostino Paravicini- Bagliani addresses this paradox. He studies the rituals, metaphors, and images of the pope's body as they developed over time and shows how they resulted in the expectation that the pope's body be simultaneously physical and metaphorical. Also included is a particular emphasis on the thirteenth century when, during the pontificate of Boniface VIII (1294-1303), the papal court became the focus of medicine and the natural sciences as physicians devised ways to protect the pope's health and prolong his life. Masterfully translated from the Italian, this engaging history of the pope's body provides a new perspective for readers to understand the papacy, both historically and in our own time.

Dr Cave studies the relationship between the traditions of personal devotion in sixteenth-century France and the poetry which flourished at the end of the century and the beginning of the seventeenth. It was a poetry of intense personal commitment, preoccupied with penitence and confession, the vanity of life, the imminence of death, the meaning of the Incarnation and the Passion; often verging on mysticism and mingling of the sensual, the intellectual and the spiritual in a manner often thought typical of the baroque. It was part of a European movement, and there is much here to interest the student of the early seventeenth-century sensibility. A comparable book on English literature is Louis Martz's The Poetry of Meditation, but the lines of Dr Cave's enquiry are new. The book has a fourfold interest: to readers concerned with French literature; to those with particular interest in the traditions of devotion; to those concerned with comparative studies in the baroque period, and to students of rhetorical analysis.