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104. 26. The Minor Poems of John Lydgate, ed. H. N. MacCracken, EETS, 107 (London: Kegan Paul, Trench, Trubner, 1911), p. 139, lines 33-40. 27. Andre Vauchez, La Saintete en Occident aux derniers siecles du moyen-dge d'apres les proces de canonisation et les documents hagiographiques (Rome: Bibliotheque de 1'Ecole francaise de Rome, 1981), pp. 176-77; see also Miri Rubin, "Choosing Death? Experiences of Martyrdom in Late Medieval Europe," Studies in Church History 30 (1992): 15383, esp. 164-70.

On problems about reception of the wine/blood by the laity, see Miri Rubin, Corpus Christi: The Eucharist in Late Medieval Culture (Cambridge: Cambridge University Press, 1991), pp. 70-72. 30. Joanna Ziegler, Sculpture of Compassion: The Pieta and the Beguines in the Southern Low Countries, Etudes d'histoire de 1'art 6 (Brussels: Institut historique beige de Rome, 1992). 31. For descriptions of torture perpetrated by the Visconti in 1362-63 in Milan, see David Wallace, "Writing the Tyrant's Death: Chaucer, Bernabo Visconti and Richard II," in Poetics: Theory and Practice in Medieval English Literature, ed.

His blood was too useful, so it was cherished. Blood, the liquid of life, was a privileged signifier of the valences of life, material and spiritual. Blood could be offered as a sacrifice (of flagellants, at the altar) since it was the most vital expression of the gushing multitude of living capacities within the body. 30 It dramatized the sense of vulnerability, the ubiquity of pain, and the many other images of immolation, torture, and dismemberment that were practiced in late medieval towns.

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A Text book of the History of Doctrines by Dr.K.G: Hagenbach


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