Tag Archives: Magistra et Mater

How to protect yourself from feudal violence, and other links

Today there is only time for a links post, I’m sorry about that. But happily I had most of one ready in the backlog drawer, and they’re all of reasonable moment.

A late-eleventh-century underground refuge site at Bléré Val-de-Cher, seen from above during excavation

The refuge site at Bléré Val-de-Cher, seen from above during excavation

Firstly, while I was still reading other blogs (a habit to which I hope to return), Archaeology in Europe fed me this link to Past Horizons, who had a report on an archæological site in Bléré-Val-de-Cher, an area much disputed between the counts of Blois and Anjou in the late eleventh century, which turns out to be the date of a cooking pot they’ve retrieved from an underground chamber beneath the floor of a house there. It looks pretty inarguably like a hidey-hole and there are some great pictures. But was it a peasants’ last resort (in which case that’s a lot of digging, guys, well done) or if not, whose?

Aerial view of Farfa Abbey

Aerial view of Farfa Abbey

Then one of my old Oxford students, fellow frontierist Rodrigo García-Velasco, pointed me at this new virtual tour of the Abbey of Farfa, with 360° views of many of its more impressive chambers (though those need Quicktime). Granted not very much of it is still Carolingian but there is Romanesque enough to keep me happy and I gather some later architectural movements may also have had a trick or two up their sleeves that are visible here.

Portrait denier of Charlemagne

Portrait denier of Charlemagne

And then lastly, a work of great moment, the Kings College London project The Making of Charlemagne’s Europe, which as you may know from such august blogs as Magistra et Mater has been striving to get all charter material from the territories ruled by Charlemagne generated during his reign into a database for prosopographical, micro-historical and generally historiographical reasons, has now tentatively gone live to the web. They explain what they’re doing, report on a conference the project ran earlier this year and also, of course, have a blog. And where else are you going to find Jinty Nelson blogging? So I recommend you take a look! I’ve linked it from the sidebar as well, so you can always do it later…

Leeds 2011 report 1, with bonus apology

I have to start by saying sorry for the long silence here. It’s no shortage of stuff to say, but shortage of time to write. The end of term has been more punishing than it should be, as we gear up for admissions interviews next week as well as trying to get reports done and send everyone off with revision instructions. I drafted this with only one essay left to mark this term and one tutorial to give on it, these now done with great relief and now there’s nothing but hect for a few days and then wondering why nothing is organised for the holiday. (Actually something is, but not all the way.) And as you may have gathered, there’s a paper I’m supposed to have written by now and just had to beg an extension on, albeit from myself and collaborators. Obviously things could be worse; but squeezing in those visits to the library to collect the data I need has resulted in a great many small-hours bedtimes and the pressing need, every time I get as far as the blog editor window, to admit that there just isn’t time today. And this took several goes, too, but it’s done. I am still reporting on Leeds, a mere four months ago, and dammit, I may be briefer than usual but I will do it. So herewith the first day.

The Stables pub, Weetwood Hall, University of Leeds

The Stables pub, location of the occasional pint during the Congress

Actually I think I ought to start with the previous evening, when I arrived back from Lastingham and very shortly afterwards actually met she who is the Naked Philologist, who was more clothed and less immediately philological than advertised but still a splendid person and one whom it has been great to get to know then and subsequently. She was entirely surrounded by fellow female research students, and when I broke away from this gathering, to go find food or something, I got accused by a senior male colleague at the next table of departing “my harem”. My harem? My harem? Damn heteronormativity everywhere. Anyway; not very academic but it got the drinking started in good order and the academia followed next day. As to that, I skipped on the keynote lecture, which I’d already heard a version of one half of when Robin Fleming gave it at the Institute of Historical Research in London, and in the other half of which I wasn’t for some reason very interested (not sure why, as Sam Cohn is always interesting), but if you are, Magistra was there and wrote a blog post about it. Thus, the day started with this.

108. Small Worlds, Wide Horizons: local powers in the early Middle Ages

If there was a theme to this Leeds for me, other than always being among friends new and old, which I was and which was great, it was “sessions that felt like part of the Texts and Identities strand but weren’t”. Instead, this session was the extension, I think, of a conversation between Carine van Rhijn, Wendy Davies and myself at Leeds in 2009 about probably actually having the material to say something about local priests and their role in organising their communities in our respective areas. This was not that work, but it was in the same vein, and the people who were participating had all been in Texts and Identities at some point I think, though two also in my charters sessions of yore, so obviously I had to be there. The running order was:

  • Steffen Patzold, “Priests and Local Power Brokers, 8th-9th Centuries”
  • Bernhard Zeller, “Of the Lives of Centenarii and Related Local Powers in Early Medieval Alemannia, 8th-9th Centuries”
  • Wendy Davies, “How Local was the Power of the Saio in Northern Iberia around 1000?”

This was all really interesting regional comparisons. Steffen had several pieces of evidence that appeared to show Bavarian and Italian cases of local communities effectively appointing their priests, and used this to vary the picture of the sorts of priests we could have found in Carolingian localities, appointed by people, princes or several kinds of power in between. Bernhard was looking at a layer of local officials in the St Gallen charters he knows so well who have titles like “centenarius”, “vicarius” and “centurius”, which as you’ll understand from last post interested me considerably. The last he only sees around Zürich, and they seem to be quite junior, whereas vicars were more serious contenders than anything less than the counts; Bernhard figured that these guys’ small range probably suggested they belonged to localities rather than being put there by the counts. This is not much like what I see but then where I see any of these terms but vicarius it’s where there aren’t really counts, and when they’re about to be the last ones using the word, so this may give me some idea of what an early Carolingian local administration looks like before you take its lid off and bake it for a century or so. Wendy, meanwhile, who as usual explicitly excepted Catalonia from her remarks, was looking at the closest early medieval Spain had to policemen, though a more accurate simile might be court bailiffs; she found saiones working for all sorts of judicial officials, from kings downwards, far from the Gothic origins of the title as armed followers, and all over the north of Spain, confined to areas of no more than 40km2, or at least, not appearing outside those areas using their title. This gave me a lot of context for my own limited observations about saiones in Vallfogona.1 All of this was right up my street, down my alley and in my grills, as it were, so I thought I’d started well.

221. Gift-Giving: gift-giving and objects

I then followed a sense of obligation; I used to work with Rory Naismith, and have somehow never managed to catch one of his papers at Leeds, so now that he was on alongside Stuart Airlie I wasn’t going to miss it. Here, however, Magistra has beaten me to the blogging (not hard) so I shall save some catch-up time by referring you to her post again. The running order, though, was:

  • Irene Barbiera, “Offering Brooches to the Dead: the changing gendered value of a gift between Antiquity and the early Middle Ages”
  • Rory Naismith, “Making the World Go Round? Coinage and Gift in Early Medieval England and Francia (c. 675-900)”
  • Stuart Airlie, “The Star Cloak of Henry II”

The only thing I’ll add to what Magistra says is that I was pleased to see Rory finding a way to respectfully step round Philip Grierson’s venerable article, “Commerce in the Dark Ages”, that I love so much, without losing its essential point, which was that coins are not enough to prove trading links because they can travel in other ways too.2 Now, as Rory pointed out, we have incredible amounts more finds evidence than Grierson did in 1959, so we have to give more space to trade than he did but that doesn’t mean he isn’t right about the alternatives. Rory then went on to note various coinages and references to coinage that make more sense viewed as gifts than as currency. With the other two papers I think I have nothing to say that Magistra didn’t already so I’ll move on.

308. Beyond the Invasion Narrative: the Roman World and its Neighbours in late Antiquity, II – Changing Minds?

This strand looked, from the outside, like another Texts and Identities strand under new colours, though somehow including Guy Halsall, but a closer look revealed that something more challenging was going on; Guy had organised a strand with some real heavy-hitters on to ask serious and sometimes dangerous questions about how we as historians should deal with the supposed barbarian invasions that have for so long been supposed to bring about the end of the Roman Empire in the West, given the loads of work there has been suggesting that this is too simple, or even outright wrong. So either way it was a must-see, and in the first one I made it to I saw this.

  • Walter Pohl, “Ethnicity and its Discontents”
  • This paper was substantially a pained but wry self-defence against what Professor Pohl felt was misrepresentation of his work by Walter Goffart in a recent publication, and misunderstanding of it in exactly the opposite direction by Marco Valenti; he therefore disclaimed belief in stable ethnic groups, the shared common cores of élite traditions proposed by Reinhard Wenskus, the culturally-constructed imaginary communities that extreme dissolutionists hold to (which Professor Pohl would accept if it were allowed that they can be actively created by people), and groups with no self-identification. Instead he argued for groups of persons that felt and acted with common interests, however recently-created, entry to which was to an extent governed by an in-group and recognised by out-groups, as a necessary basis for a self-identification. I understand how this concept is misunderstood; it kinds of slips from one’s hands when you try to press it to explain historical events, but that isn’t, I think, what Professor Pohl holds it for; he holds it as a working account of ethnicity. That is quite an important thing to have, if we can get one…

  • Tommaso Leso, “Shifting Identities and Marriage in Ostrogothic Italy”
  • This drew out the various categories of marriage choice for the women of the Ostrogothic royal family and went through them in detail. This was one of those ones where if you want to know about it, you want to know more than I can tell you, but if it matters and you can’t get in touch with Signor Leso I’m happy to type out my notes in an e-mail.

  • Roland Steinacher, “Response”
  • In the absence of one of the originally-planned papers, Herr Steinacher gave a response, and observed that political correctness makes the necessary argument difficult to have here; these things still really matter to people, and some writers are selling to those people without due care for the facts or opinions of their peers. He named names but I won’t, not here; he was far from the last to do so in these sessions, and I’ll say more about that in the second day’s report.

It’s hard for me to take a position in these debates that are about both the field and the people in it, especially on the open Internet, but you may deduce something if you choose from the fact that now I knew where the action was I stayed in these sessions till they ran out. More on this, therefore, as soon as I can. Presumably I did something in the evening; I remember that whatever it was kept me away from the Early Medieval Europe reception until all their wine had run out, so it must have been good, and probably involved good people and average alcohol. If you were one of the people, I’m sorry four months have blurred you out of my memory of the day but trust me, I remember you out of context…


1. J. Jarrett, Rulers and Ruled in Frontier Catalonia, 880-1010: pathways of power, Studies in History (London 2010), pp. 42-43.

2. P. Grierson, “Commerce in the Dark Ages: a critique of the evidence” in Transactions of the Royal Historical Society 5th Series Vol. 9 (London 1959), pp. 123-40, repr. in idem, Dark Age Numismatics, Collected Studies 96 (Aldershot 1979), II.

3. Here my notes suggest he named Guy, but I don’t think this can be right!

Blogger meetup, new Cliopatria piece

Leeds International Medieval Congress masthead

I am running things about as close to the line as they can go currently and have no time to organise or write a number of things that I would like to. One thing that must be written is that there needs to be organised the Leeds blogger meet-up, since there seem to be rather a lot of us attending, some from very far away, and it would be a real shame if nothing was done to celebrate this. As the two people who usually wind up proposing this, Magistra and I have conferred and decided that it suits us best—and if we’re organising I think that is allowed to be one of our priorities, don’t you? so glad—to gather bloggers, blog-friendlies and commentators at the Stables pub on the Tuesday evening, say from six till eight, at which point I imagine several of us will want to go and visit the St Andrews reception. So there it is, now you know and we shall hope to see fellow practitioners of this, er, well, practice, there.

[Edit: dagnabbit, bother and drat, it would probably be a good idea to include some identifying information. My academic website has a picture of me on it that is current, which you can see full-size here. There are no known photographs of Magistra, but as she suggests, I'll probably be making more noise so you'll see me first anyway.]

Sheldonian Theatre, Oxford

The other thing that needed to be written, or at least reported, is a very small part in the current move of no confidence by English universities against the government’s higher education policies (or rather, their ever-changing suggestions of what a policy might look like that justified the funding cuts they’ve already made), a part already reported in brief by Historian on the Edge. I since wrote about it at Cliopatria and you might like to read it. Meanwhile, see you on the other side of Leeds!

Seminar LXXXV: Viking metal for women

I realise this title may be misleading but I can’t resist it… I have been reminded that I promised to write up Jane Kershaw‘s paper given to the Institute of Historical Research Earlier Middle Ages seminar on 9th February, and that time has come. I was reminded by Magistra’s own write-up of it, in which she says:

Jon Jarrett has promised to blog this paper as well, so if you want details from someone who knows rather more about both archaeology and Anglo-Saxon history than me (not difficult), you should probably wait for his take, because he can give a more considered view as to whether Jane’s argument actually holds up.

Aha, so you think, but quite apart from anything else I work with Jane, see her most lunchtimes in term, and need her to give a lecture for me on a course next year. The chance of my saying anything that might sound negative is thus pretty low, even if I had such a thing to say, and actually this is becoming more and more of an issue the more embedded I get in academia. I can still aim to be informative, though, and if you find yourself needing to know more Jane has a paper out that covers some of this stuff and you can read it yourself.1 So, OK, the reason for the title is that Jane’s paper, whose title was: “New Insights on the Viking Settlement of England: the small finds evidence”, was about brooches, and specifically metal brooches such as we now have far more of than we used to have because of metal-detecting.2 (Jane estimated that the corpus of Viking-period metal artefacts has multiplied by a factor of 22 or 23 since the last round of major catalogues was published, so we have a lot to synthesize.)

Fragment of a ninth-century Scandinavian oval brooch found at Wormegay

Fragment of a ninth-century Scandinavian oval brooch found at Wormegay, image provided very kindly by Dr Kershaw to replace the less relevant one this post originally had here

The brooches that she was talking about were found in England, between the second half of the ninth century and the second half of the tenth, but were in a Scandinavian style. They are therefore Viking cultural indicators, showing not just Viking jewellery æsthetics but Viking dress styles, as the oval brooches especially only make sense worn on a dress with straps which was not the Anglo-Saxon fashion before the Vikings came. Once they’d come, however, we can’t really tell whether what we have is Danish women who’d been brought over getting stuff made in the style they’d grown up with, or English women dressing like Danes. We can be fairly sure that the brooches were not being traded, though, or at least, not made for export in Scandinavia, because the range of styles found is basically the same as that in Scandinavia, so our notional brooch-seller would have to be working very hard to scoop up a representative sample from all round Denmark… The finds don’t cluster round ports of entry, either, and their distribution is mostly rural, so what we obviously don’t have is someone with a stall in York—in fact, York has thrown up almost none of these pieces, despite being quite heavily dug—getting brooches shipped in by the crate from his contact back in Aarhus, it’s more genuinely popular and incidental than that.

Eleventh-century bronze Viking trefoil brooch

Eleventh-century bronze Viking trefoil brooch, PAS ID NMS-56E967

On the other hand, they don’t really spread outside the Danelaw, and there are some odd patches of non-appearance within it. Distribution is an imprecise measurement, admittedly, but 500+ brooches is a lot, and as Jane wisely said when queried about arguing from silence, even if for some inexplicable reason (I had assumed detector bias, since lots of her sample was coming from Norfolk and Suffolk, much better territory for detectors than anywhere too hilly, but she was ready with a map that compared the brooches to all finds of detected goods and their distribution wasn’t typical) the finds are under-represented in one area, we still have all the others to explain.3 There can be fewer of something found in an area than we suspect there ought to be; but there can hardly be more of something than there should be! This is one of those obvious points that hit me hard in the brain as something I’d never before thought and marks Jane out as an unusually clear archæological thinker (and I’m not just saying that, honest).

Tenth-century cast copper-alloy Borre-style brooch

Tenth-century cast copper-alloy Borre-style brooch, PAS ID NMS-9704F0

So that’s one thing that needs careful explanation, and then we start to find imitations, locally-manufactured versions, which are distinguishable by fastening a different way, the way of the Anglo-Saxon disc brooches that had been usual before these Scandy items joined them on the shoulders of the Danelaw’s women. (This is important: the Anglo-Saxon ones continue to be found too. It’s not a replacement, it’s an addition to a cultural complex.) Whether this marks immigrant women dressing English-style or Anglo-Saxon women wanting to update their brooches to the nouvelle vague is not clear but whatever it is, it’s not clean assimilation; people wearing such items were expressing a new hybrid kind of dress style. Jane was scrupulous about not making easy leaps from clothing to identity, but at the very least, in these communities it’s not necessary to look traditionally English, if there were ever such a thing anyway. And then finally there are new Anglo-Saxon brooches made on a proto-industrial scale in the tenth century, indicating still another change, and it would be lovely to somehow connect this with the English reconquest (campaign buttons?) but somehow I think with this many real women involved it isn’t going to submit to a simple answer, and the fact of the matter is the distribution of these sorts of brooch actually spreads after the reconquest, not shrinks.

Ninth-century Saxon disc brooch with backwards beast decoration

Ninth-century Saxon disc brooch with backwards beast decoration, PAS ID NMS-463627. I can't get more than four Anglo-Scandinavian brooches out of the PAS database and they all look really scummy, so I haven't used one of those.

So, are these items actually telling us about identities, or does it just tell us, as Susan Reynolds suggested, that the gentry of a certain area know a little man in Norwich who makes these darling things you just have to have, and so on in several other places?4 As Jane finished by pointing out, there are other regional mappings we can make that seem to show a similar story of regional distinctiveness. The province that’s thickest with these brooches is not simply East Anglia, but Norfolk and North Suffolk, as distinct from South Suffolk where, glorious detector land though it be, they don’t show up half as much. Now, this also fits, more or less roughly, said Jane, the distribution of common fields versus unified estates in the area in Domesday Book, the distribution of minor place-names (fields, boundaries and so on) and those major ones in -by and -thorp, classic Old Norse indicators. At that rate, it begins too look as if we’re talking about a cultural zone where being, you know, a bit Danish innit, was pretty much OK.

Silver Saint Edmund penny, c. 905-18, found by metal detector at Great Barton, Norfolk

Silver Saint Edmund penny, c. 905-18, found by metal detector at Great Barton, Norfolk, PAS ID SF-DC3EA7

It also matches coinage zones, said Jane: inside the ‘Viking’ zone, the regular Anglo-Saxon coinage hardly runs, the favourite one instead being the enigmatic St Edmund pennies that anyone studying this are has to get their head round: coins minted by a Viking-identified government established by pagan warriors commemorating a Christian royal opponent they’d killed. It’s quite like how rapidly ‘Viking’ York starts minting coins with Christian symbols on, and indeed these are imitated at Lincoln and circulate in this zone too.5 In South Suffolk, by contrast, the stuff doesn’t get out and the royal coinage is found. Now, this is something you can check yourself, because some years ago a clever chap called Sean Miller whom I’ve mentioned here before put means for you to do so on the web, and I have to admit, when I do this with the St Edmund and St Peter coinages and then with the coins of Edward the Elder respectively from Norfolk and Suffolk, I get a distribution that is (a) too thin to be very revealing and (b) more or less the same for Viking and non-Viking types in the counties. So I don’t know if the money side of the comparison really holds up, and as to the rest of these zonal indicators I am mindful of a wise thing that I once heard said of all arguments made from distribution of objects or sites, that they should also be mapped against the locations of telephone boxes and see if that correlates as well. And we know that bad things can be done with this technique. All the same, I’m not convinced that this was one of them; we do have the brooches to explain, the trend has to come from somewhere, and a kind of proud-to-be-a-different-kind-of-English-with-friends-across-the-North-Sea cultural self-awareness fostered by a persistent local-level government established by a Viking territorial settlement and allowed to remain in place helps explain them and their distribution whereas not much else does. I don’t think we can stop looking for other possibilities just yet, but then I don’t suppose Jane was going to stop any time soon either…


1. Jane E. Kershaw, “Culture and Gender in the Danelaw: Scandinavian and Anglo-Scandinavian Brooches” in Viking and Medieval Scandinavia Vol. 5 (Turnhout 2009), pp. 295–325, doi:10.1484/J.VMS.1.100682.

2. Oh, I’m sorry, you were actually interested in Viking metal? In that case may I suggest Simon Trafford & Alex Plukowski, “Antichrist superstars: the Vikings in hard rock and heavy metal” in D. W. Marshall (ed.), Mass Market Medieval: essays on the Middle Ages in popular culture (Jefferson 2007), pp. 57-73, and if you do get it, and happen to have a PDF somehow, I wouldn’t object if it somehow wound up in my INBOX as Oxford don’t have a copy and I’m not sure I have the force of character to recommend it to any of the relevant libraries.

3. My stock reference for things you can get wrong with archæological distribution mapping is now available to you too, it being Mary Chester-Kadwell, Early Anglo-Saxon Communities in the Landscape of Norfolk: Cemeteries and Metal-Detector Finds in Context, British Archaeological Reports (British Series) 481 (Oxford 2009).

4. On Viking identities in the Danelaw more widely, as if you like the wave on which this work by Jane is one of the breakers, you could try either or both of Dawn Hadley & Julian Richards (edd.), Cultures in Contact: Scandinavian Settlement in England in the Ninth and Tenth Centuries (Turnhout 2000) or James Graham-Campbell, Richard Hall, Judith Jesch & David Parsons (edd.), Vikings and the Danelaw: Select Papers from the Proceedings of the Thirteenth Viking Congress (2001), or if you prefer a single synthetic view Dawn Hadley’s The Vikings in England: Settlement, society and culture (Manchester 2006).

5. For more on these coinages see Mark Blackburn, “Currency under the Vikings. Part 2. The Two Scandinavian Kingdoms of the Danelaw, c. 895-954″, Presidential Address 2005 in British Numismatic Journal 76 (London 2006), pp. 204-226, soon to be reprinted in the first volume of his collected papers.

Seminar LXX: why you have to stay married, according to Hincmar of Rheims

From the web’s reaction to the last post I learn that ‘lottery’ is a bad keyword to give the spammer’s robots. Nonetheless, I struggle on with the backlog. You may be aware of a ninth-century churchman called Hincmar, who rose to be archbishop of Rheims and wrote a huge amount of stuff that survives, including perhaps most famously a Carolingian government manual called the De Ordine palatii, ‘On the Arrangement of the Palace’. You may also be aware, not least because this material is slowly being translated online in the Collaborative Hincmar Project Blog, that he got very deeply involved in the attempt of King Lothar II, one of Charlemagne’s great-grandsons, to divorce his wife and marry a concubine of his, something that his Carolingian uncles were keen to prevent as the wife was not making heirs and thus the uncles stood to inherit.1 Hincmar’s involvement in this case was largely on behalf of King Charles the Bald, westerner of those two uncles, and it caused a lot of writing. If you know this much, you would probably have been interested in Rachel Stone‘s paper at the Institute of Historical Research’s Earlier Middle Ages Seminar on 27th October (for yes, I am that far behind) to the title, “Hincmar’s Use and Abuse of the Canon Law of Marriage”.

Grand sceptre of Cathedral of Rheims, a fourteenth-century depiction of Charlemagne

Images are hard to find for Hincmar. This is the Grand sceptre of Cathedral of Rheims, a fourteenth-century depiction of Charlemagne, which is maybe a bit relevant at least

Rachel, who cheerfully described Hincmar as “advisor to kings and pain in the neck”, had got into the canon law material used by Hincmar in this very same case, where he was drawing on whatever sources he could find to work out, or allow others to work out, what exactly the Church’s rôle in such cases could and should be, something which this case tested the boundaries of fairly thoroughly due to the involvement of kings, the bending of principles and the absence of decent evidence of quite a lot of what was being thrown around. Hincmar, like many of his contemporaries, was nothing if not an avid collector of authority, from the Church Fathers, from canon law, from secular law where it was available, anything that was endowed with reputation and, well, authority, to justify his positions. As Rachel made clear, he was less concerned with being fair to those sources or reconciling the inconsistencies of what he cited. Indeed, he was fairly unconcerned with rendering them accurately or completely either.

The material was also not used under any kind of detectable overall judicial system. There wasn’t a clear space allocated to courts of the king and another allocated to episcopal courts, if those even existed this early which Rachel questioned. The divorce was shunted from one to the other with each side insisting its incapability to deal with such questions; a hot potato no-one wanted to pick up, and presumably one that would, as famously they don’t, get hotter and hotter if it were left alone. The bishops were willing to act in cases that were pastoral concerns, but we see no sign of them setting secular penalties or taking fines so early on. (They did of course set penances in more regular cases, but that was pastoral really, it benefited them not at all.) Likewise, it is never reasoned out here whether secular law could bind the Church or Church law outrank secular law. Another thing that came out of this that I should own up to myself is that I have often cited, including here, the Council of Laodicæa, 298, as being one of the more crazy texts left over from the early Church and mentioned that as well as outlawing women priests and mathematicians it also says you can only name three angels, Michael, Gabriel and Raphael, because others lack the authority of Scripture and may therefore instead be demons. It turns out the names are a Carolingian addition; the original just has a blanket ban on invoking angels and I only knew the Carolingian version, repeated in Charlemagne’s ‘General Admonition’ of 789, and had assumed they’d used the text accurately.2 This is exactly the sort of free improvement and adaptation Rachel was seeing in the canon law material and it caught me pretty thoroughly out. In questions Rachel described Hincmar’s technique as less argument and more exegesis, teasing out a helpful meaning of a text rather than constructing an evidenced set of points with it.

Contemporary manuscript of the Admonitio Generalis of 789

Contemporary manuscript of the Admonitio Generalis of 789, from Wikimedia Commons

Through all of the paper, anyway, Rachel showed us a highly learned and extremely resourceful churchman arguing what was largely a line of political convenience, but one designed more to suspend and prevent judgement than to sort out what it should be and how it should be given. Politically, after all, it was only necessary that the divorce never be granted, not that it be refused (although at points it was). Though there were in all this certain things that Hincmar would never concede, his tergiversation here made him a source for many subsequent malpractitioners (though I can’t help feeling that the excellent survival of his material may be more of a factor—but you could argue that it survives exactly because people liked it and found it useful, and Rachel did so argue). Susan Reynolds argued strongly in questions that one of the reasons Hincmar was so free to produce wildly inconsistent answers in the case was that in reality there really wasn’t an answer yet that he had to show or hide; the synods and councils were genuinely trying to work out what should happen, whatever political pressure they might be under, because it hadn’t yet been settled. John Gillingham added that in such a situation Hincmar was indeed exactly the man with exactly the tools they needed, and that concluding something may not have been what was wanted of him. This may be the first time I’ve ever seen these two agree, and it was worth going for that alone, but in general it was a good discussion about exactly where authority lay in this period and how far it was constructed the way we would normally now understand it in the twenty-first century. There may also be coverage of this at Magistra et Mater, for reasons that are probably obvious, and that will be better as Magistra knows this stuff much better than I do, but for now, there’s a report.


1. There is now a book on this in English, a Dutch one by Karl Heidecker translated as The Divorce of Lothar II: Christian Marriage and Political Power in the Carolingian World, transl. M. Tanis (Ithaca 2010), but there must also be coverage in Janet L. Nelson, Charles the Bald (London 1992), and Rachel has started taking apart the bits of the theology in her “The invention of a theology of abduction: Hincmar of Rheims on raptus” in Journal of Ecclesiastical History Vol. 60 (Cambridge 2009), pp. 433-448.

2. A. Boretius (ed.), Capitularia Regum Francorum Vol. I, Monumenta Germaniae Historica inde ab anno Christi quingentesimo usque ad annum millesimum et quingentesimum. Legum Sectio II: Capitularia Regum Francorum I (Hannover 1883), online here, no. 22, pp. 52-62, angels canon being cap. 16.

Name in Lights IV

While I attempt to get Internet, domesticity and teaching schedules all arranged into a balanced and survivable fashion, can I placate you at least slightly with some links to new aspects of my work on the Internet?

    Reverse of a copper halfpenny token of Thomas Spence, 1790s

  • Firstly, just before I left the Fitzwilliam Museum we threw my last virtual exhibition open. As with the last one, it’s not even slightly medieval, but if you like engraving, pre-Marxian socialism, revolutionary rhetoric, robust Georgian satire oh yeah and some coin-like objects you should have a look. T’anta Wawa, if you’re reading, this might be the single numismatic exhibition you’ll ever be interested in.
  • Obverse of Temple-type denier of Louis the Pious; modern fake with icing shell, sponge flan

  • Secondly, on the occasion of leaving the museum, someone else put me online and preceded this favour with some quite brilliant numismatic bakery. Yes, you read that right. Rarely has the word ‘flan’ been so overloaded. Thankyou, Magistra!
  • Me sans facial hair

  • Also, in these here parts I some days ago finished, for now, my web-page revision, although now of course I have to add in the new Virtual Exhibition. This has seen a bit of pruning of dead links in the Resources section here. They’re still a useless jumble here, however, so you may find the rather more organised static presentation at my main webpages more useful.
  • Cover of Jonathan Jarrett, Coins in Collections: Care and Use

  • Lastly, after some effort and quite a lot of failure to get onto the case, that booklet I wrote a couple of years ago about coin collections, Coins in Collections: care and use, about which people enquired here, is now purchaseable in the Museum Shop for the very reasonable sum of five British pounds, should you have responsibility for a coin collection anywhere. It’s not yet in the online shop but I’ll pursue that.

Now, back to the house-graft…

Seminary LX: sneaking in to hear Richard Hodges

I need to write something substantive, but I have very very little time at the moment; three papers need finishing before Kalamazoo, and all need reading (which is the hardest thing to find time for, paradoxically). All the same, I am badly behind with reports on things I’ve been to. So, let me renew the seminar reports with something that was actually part of a conference, an event entitled “Crisis, What Crisis? The ‘Long’ Ninth Century” organised at the McDonald Institute in Cambridge. The organisation here, and I hope a colleague of mine who was involved in it will forgive me for saying this, was peculiar. Pick a room with space for only forty people in it, do not advertise except by word of mouth and e-mail, only the most minimal internet presence, just in case anyone might, you know, turn up… and then put on this programme:

    8th-9th March 2010

    MONDAY

  • 9.45-10.15 James Barrett “Introduction”
  • 10.15-11.00 Richard Hodges “Charlemagne minus Mohammed”
  • 11.00-11.30 Tea/coffee

  • 11.30-12.15 Nora Berend “The concept of Christendom: A product of crisis?”
  • 12.15-13.00 Søren Sindbæk “Routes for crisis? Early medieval networks and ninth-century ‘relinking’”
  • 13.00-14.00 Lunch

  • 14.00-14.45 Dagfinn Skre “The origins of Kaupang’s settlers and traders in the ninth century”
  • 14.45-15.30 Mark Blackburn “Were the Vikings a drain or a stimulus to the ninth-century monetary economy?”
  • 15.30-16.00 Tea/coffee

  • 16.00-16.45 Vaughan Grimes “Isotope analysis and the Norse ‘crisis’: Reconstructing climate, diet and human migration events in the ninth century”
    16.45-17.15 DISCUSSION

    TUESDAY

  • 9.45-10.30 Jesse Byock “Vikings and Iceland in the ninth century: Crisis, what crisis?”
  • 10.30-11.15 Stephen Driscoll “The archaeology of the Scottish political landscape: Viking age transformations
  • 11.15-11.45 Tea/coffee

  • 11.45-12.30 Máire Ní Mhaonaigh “A cultural crisis? The nature of learning in Ireland’s Viking Age”
  • 12.30-13.15 Rosamond McKitterick “Representations of crisis in ninth-century Frankia”
  • 13.15-14.00 Lunch

  • 14.00-14.45 Gareth Williams “Without the Vikings we would have no Anglo-Saxons: Discuss”
  • 14.45-15.30 Gabor Thomas “Brightness in a time of dark: Metalwork from Anglo-Saxon England in the ninth century”
  • 15.30-16.00 Tea/coffee

  • 16.00-16.30 John Hines “The ninth-century Viking raids and the kingdom of Wessex: A cloud with a silver lining”
  • 16.30-17.15 Andrew Reynolds “Measuring the indigenous response to external threat: Defining Wessex in the Viking Age”

I mean, had places not been so limited I would have taken two days off work to go, but they were, and I was slow to ask, so I didn’t get to do that. (Magistra et mater did, or at least did rather more effectively than did I, and has been reporting in what is so far two parts.) However, I did take the chance to sneak in for one paper, because although I’ve written about him here, I’ve never before heard Richard Hodges speak, and he’s been quite important for my thinking. So I begged my way in and the seats didn’t quite fill up so I didn’t feel bad about denying properly registered people their chance to hear. So with all that clear, what was being said?

Ongoing excavations at San Vincenzo al Volturno

Ongoing excavations at San Vincenzo al Volturno

Well, it is probably simplest for me to summarise Magistra’s report and then add my own few penn’orth. We took a tour of European development via the sites Richard has mainly worked on, which might cause one to worry about sampling, but Hodges’s big thing has always been to make his sites part of something much larger, and he’s had some splendid sites to do it with. So we started with emporia, right back to Dark Age Economics, and Hodges’s current feeling that these proto-urban trading settlements are already in decline before the Viking Age, though the North Sea networks into which they fit are apparently doing well enough for Scandinavian sites like Kaupang and Hedeby to be building in the ninth century, even though at points west this settlement form was over by the mid-eighth. They also appear to hang on in the Adriatic, however, where Hodges speaks from the authority of San Vincenzo al Volturno in Italy, pictured above where a monastic settlement into which massive Carolingian patronage is briefly poured and which acquires a substantial rural hinterland naturally becomes a local entrepôt, and Butrint in Albania, where urban decay was fairly pronounced between the sixth and ninth century but which then picks up a bit. This is a different local network, and the local variations are significant, but not enough to wipe out the similarity; yes, in the North Sea there are Vikings, but in the Adriatic a good few sites are wiped out in Saracen raids in 881, which is part of why Venice gets a head start thereafter. In general, as Magistra has it:

Overall, Hodges was arguing for two phases of trade. At the start of the ninth century there’s trade of prestige goods – including Chinese jade found at San Vincenzo. By the end of the ninth there’s been a shift away from this small-scale presige [sic] trading to larger scale trade and the beginnings of real sustainability. This was also reflected in more stratified buildings in C9 AS England, the multiplication of Frankish silos (for grain storage) and the development of fortified small manors in Italy. Hodges saw this large-scale economy developing from the 840s onwards and powered by the Vikings and Arabs.

Well, this all works pretty well for me, because the idea that there is a low-level economic solidification in the ninth century prior to the taxi run for the later take-off in the tenth century, fits with what I see in my material, an intensification of settlement and exchange, so you might expect me to quarrel with little except a bizarre defence Hodges made of hedge fund managers as being necessary for the economy like the Vikings, which I have all kinds of problems with which needn’t be explored here. And I did like his warning that archæology shouldn’t be expected to show negatives: we have very little evidence of activity in Venice in this period, but we know full well from other sources it was getting going.1 I also rather like his assessment of the size of the population at San Vincenzo by how many beds you could physically have fitted into the dormitory. I mean, the monks probably slept on the floor if they were proper reformed Benedictines, but the number is probably about right (110 maximum, which is considerably below some estimates, including that of the abbey’s own chronicle—I suspect lay brothers of some early kind were being included here). And a pointed question about the slave trade elicited Hodges’s opinion that it was marginal until the end of the ninth century, except in the East where both Byzantium and the Caliphate increase demand for slaves hugely as they stabilise; he willingly admitted that Michael McCormick sees things very differently here, but as we have recently discussed, indeed, neither texts nor archæology are particularly good for demonstrating slavery. So, on the whole a well-grounded, if opinionated, tour of a pretty large part of the European economic sphere in a fairly short time, and with some suitably impressive pictures and factoids to remember. I found this one useful and snuck back out with a feeling that I’d used my time wisely.

The currently-standing parts of the sixth-century basilica at Butrint

The currently-standing parts of the sixth-century basilica at Butrint


1. Something I know quite well, from when a particular Cambridge archæologist set me to do a seminar presentation on it during my M. Phil., and then had to admit after I came back to them, panicked, four days later with no data, that they couldn’t find any published archæology on it either, now that they came to look.

Leeds report 2 (Tuesday 14th July)

This was a bad day for my alarm to fail, but happily nerves had me awake in plenty of time anyway. I didn’t have a lot of choice about which of the first two sessions of the morning to go, you see, as I was running some. I think they went pretty well, now, but I wasn’t sure of that at all at the time, and since one of my speakers was completely out of contact between agreeing to do the paper and turning up ten minutes beforehand I think a certain amount of fraught should be forgiven me. Anyway, those sessions were:

502. Problems and Possibilities of Early Medieval Diplomatic, I: Pushing the Boundaries

Altar slab from the pre-monastic church of Sant Pere de Casserres

Altar slab from the pre-monastic church of Sant Pere de Casserres

  • Georg Vogeler, “Possibilities of Digital Analysis of Medieval Charter corpora
  • Jonathan Jarrett, “How To Take Over An Archive: Sant Pere de Casserres and its Community”
  • Erik Niblaeus, “Cistercian Charters and the Import of a Political Culture into Medieval Sweden”
  • In which Georg told us all to get our documents onto the web and showed us what became possible if this were only done; in which I for the first time modified my paper title and distracted people with pretty pictures to cover the holes in the argument, a trick I learnt from Roger Collins; and in which Erik gave a very sane and interesting paper on something he isn’t really terribly concerned about, leaving us to wonder how powerfully he must have analysed the stuff with which he is.

I wasn’t sure whether coffee would help with the nerves, but finding my last speaker did, and so then we rolled on to…

602. Problems and Possibilities of Early Medieval Diplomatic, II: Genesis, Production, Preservation and Study

  • Julie A. Hofmann, “Changes in Patronage in Carolingian Fulda: a re-evaluation”
  • Wendy Davies, “Local Priests in Northern Spain in the 10th Century”
  • Alexander Ralston, “The Preservation of Dispute Records in the Medieval Cartulary”1
  • In which Julie alerted us all to the fact that databases don’t really tell you much about groups who are most of their population (such as, for us, men) and suggested smaller questions that would attack the same problems; in which Wendy kept us all interested for twenty minutes with one formula; and in which Alex asked whether our interest in dispute records is really proportional to their importance at the time.

And then I could breathe easily, and more importantly eat lunch and thus damp my adrenaline. I ought, here, to thank all my speakers for making it run so easily and for coping so well with the few problems that there were. If you want an outsider’s critique of the sessions, then the estimable Magistra et Mater has written one. But for me, the bit I had to stay engaged for was now over and I could let other people engage me instead. Now ordinarily it is easy for an early medievalist at Leeds to spend their entire time in the huge ever-growing strand that rules from the centre of the Early Middle Ages, Texts and Identities, which now has its first book out.2 Last year I nearly did; this year it was a rarity, but I first touched base with it for this one…

706. Texts and Identities VI: Louis the Pious and the Crisis of the Carolingian Empire

  • Mayke de Jong, “Charters, Capitularies, and the so-called Crisis of Louis’s Reign”
  • Prof. de Jong has unfortunately had dealings with the wrong sort of diplomatist, charter specialists who don’t want to do history but want to reinforce what they were taught at school with new sources. She offered alternatives.

  • Courtney M. Booker, “Histrionic History, Demanding Drama: theatrical hermeneutics in the Carolingian era”
  • Illumination from the Andria of Terence, a comedy, in Roma, Biblioteca Vaticana MS lat. 3868, fol. 4v, copied c. 820

    Illumination from the Andria of Terence, a comedy, in Roma, Biblioteca Vaticana MS lat. 3868, fol. 4v, copied c. 820

    Apparently Vitalis the mime doesn’t belong in the Carolingian era but Radbertus could get enough drama to write dramatic narrative anyway. Pass it on!

  • Rutger Daniel Kramer, “Stuck in the Middle? Benedict of Aniane and monastic networks in narratives and charters”
  • There’s been an argument since about 1990 that Louis the Pious gave up on his monastic reform policy after the death of Benedict of Aniane because Benedict was really driving it, and Louis;3 here we got the older argument, that Louis was driving Benedict, and some evidence of how he worked, but the big question about why it stopped remained unanswered, for me at least, as the questions disintegrated into a civil but loud argument between Mayke and Stuart Airlie (of whom we have not heard the last) about whether or not 833 was a political disaster for the Carolingian Empire.

And so to tea. Finally, refreshed, it was back to T&I for a rather rarer thing than a session on Louis…

806. Texts and Identities, VII: the formation of an Emperor – Lothar I

  • Elina Screen, “Models for an Emperor: the influence of Lothar’s early career (795-840)”
  • Maria Schäpers, “The Middle Kingdom between 843 and 855: some reflections on the effectiveness and motives of Lothar’s reign”
  • Marianne Pollheimer, “Spiritual Power for an Emperor: Lothar I and the use of Biblical texts”
  • The problem for understanding Lothar I is that except in one poem by a supporter he is the man the sources about the breakup of the Carolingian Empire love to blame. Reconciling this with the evident ability and energy with which he ran his kingdoms, the loyalty of his core supporters and his developed interest in theology has therefore presented some problems, and all these papers wrestled with them in different ways: Elina explored what his royal training might have done for him, Maria’s reminded us that his ability with his own kingdoms didn’t stop him stabbing his brothers’ in the borders, and Marianne suggested that he saw Biblical scholarship as a way to try and create or at least understand the relationship with God which he seems to have deeply felt governed his success. It was interesting, but there’s so much more to do here. I for one am looking forward to Elina’s book.

Then, there was dinner. This was the one day I’d booked dinner in hall, in case the sessions had people clamouring to join in next year: suffice to say that this was not the case, but that the food was better than last year. Then, I attempted to fit a quart into a pint pot by trying to find time for this…

902. Complexity Science and the Humanities: an opportunity to networks – Round Table discussion

    This fell into two parts, the first on social decision modelling and the second on social networks. The whole session was an admirable attempt by scientists to show us what their methods could do and ask us for data and cases to play with. It was also organised by a right comedian and I wished I could have attended it all. I would have been more interested in the latter part but had, nonetheless, to leave before it—Magistra, who was there, has been able to tell us more. What I did get, however, was:

  • Serge Galam, “Modelling the heterogeneous spread of religions”
  • This was probably more interesting as an exercise in mathematics than as a demonstration of anything except how frighteningly weak the models policy-makers use for decision-making are—but, regrettably, we knew that already. However, whatever complexification we could think of Dr Galam was ready to try and add, and it was hard not to believe that if it was built up enough at the end of it one would have a reasonable model. The question was whether it would become chaotic before we got there, which has the worrying corrollary that in that case society is probably also chaotic, in mathematical terms. In that case, kids, I tell you there is something going on that humanity cannot explain with maths because this does not look, this world in which we live, like a chaotic system to me, it looks like many different systems running at once and often producing their designed outcomes. It usually goes wrong very slowly for something that’s chaotic. What’s up with that? I think we are trying to analyse the wrong thing. Maybe there’s no general field theory but many general fields. Dammit. We need more funding! And that was, of course, roughly the point of the session…

  • Edit: Stefan Thurner, “Laboratory for measuring evolution of socio-economical structure in an anti-medieval massive online game”
  • This was of course the portion that I missed, but the purpose of this edit is to advertise that you can now read about it care of Magistra et Mater, and very interesting it sounds as if it was too drat it. I shall have to contact the guy.

However, with some trepidation, I had to leave to try and find bloggers. This too didn’t happen as completely as it might have. I got found by In the Medieval Middle in all its considerable force, and Another Damned Medievalist kept there from being blood (no, OK, I admit it, we sparred but did not fight, they’re actually all really good people, and I understand all of their approaches a lot better for being able to hear them in their own voices now, this being IMM rather than ADM whom I already knew is good people), and for a while there was also Magistra et Mater, but others did not find us. This was at least in part because Magistra and I had completely failed to decide on a single meet-up venue and so this may have confused matters; some have apologised, Gesta was caught by exactly the same kind of session planning tail I’d escaped, and others will remain enigmatic and anonymous, but I had fun anyway. So much so that I missed the Early Medieval Europe reception and hardly cared! (It’s always so hot, anyway…) This day’s Leeds experience was much better than the previous one, though my mood proved mercurial as night fell and I was glad that sleep followed it quickly.


1. Now, class, I’m sorry to see that someone has added in the margin of my notes on this paper the message “♥ Eileen Joy”. I can assure the person who did this that it is neither big nor clever. Miscreants!

2. Richard Corradini, Rob Meens, Christina Pössel & Philip Shaw (edd.), Texts and Identities in the Early Middle Ages (Vienna 2006).

3. The watershed here being the volume of essays put together as Peter Godman & Roger Collins (edd.), Charlemagne’s Heir: new perspectives on the reign of Louis the Pious (Oxford 1990), which is the volume T&I should really be setting up to replace or so I reckon; they have all the necessary material and expertise.

Leeds report 1 (Monday 13th July)

So yes. As recounted elsewhere I travelled up to Leeds on the Sunday before, installed myself and then went to a party, which has no business being reported here so I’ll move on. Anyway, I was there for all of the actual International Medieval Congress, and the best way to report so that it doesn’t entirely swamp all else seems to be the way I did the Haskins Society Conference, with session and paper titles and minimal comments; I can always say more if you want to know. Of course the difference between Haskins and Leeds is that Leeds runs many sessions in parallel, typically 29 or 30 this year. By my reckoning that means that even if one went to only the regular sessions and not the round tables, plenary lectures or excursions, one could still attend 2914 different combinations of sessions, so this is only one possible Leeds of, er, more than 10 million billion (and I do mean billion not milliard you crazy US types with your smaller numbers). I don’t imagine there will be that many other write-ups however…

One has to get up very early to get a decent seat at the keynote lectures at Leeds, which is how it starts, but I snuck in at the back and managed. I’d wanted to go especially on two counts, because I’ve worked for one of the speakers and know him to be extremely clever, a good presenter and a genuinely decent fellow, and I’ve argued with the other speaker all over the Interweb, and thought it would be interesting to hear him speak in person. The former is John Arnold and the latter is of course Jeffrey J. Cohen of In The Medieval Middle. Both were very good in different ways: John was dry, discerning, careful, thorough and deeply involved in his material, and Jeffrey was persuasive, emotive, intelligible and working (also carefully) with some fascinating material. Happily, for deeper analysis I can point you to Magistra’s write-up of the session, and that will allow me to get back to the structure and minimalism I was just promising you. So, that was:

1. Keynote Lectures 2009

  • John H. Arnold, “Heresies and Rhetorics”
  • Jeffrey J. Cohen, “Between Christian and Jew: orthodoxy, violence and living together in medieval England”

And then there was coffee and then the papers themselves started, and I went as follows.

105. Charters and Communities

  • Jinna Smit, “Per dominum comitem: charters and chancery of the Counts of Holland/Hainaut, 1299-1345″
  • Charter from the archives of Count of Hainault, by the scribe Richard Fleck

    Charter from the archives of Count of Hainault, by the scribe Richard Fleck

    Thoughtful little paper showing those things you get with offices producing a lot of documents that somehow we forget to expect with the Middle Ages, officials signing things off that they didn’t write, other people using their name, but here with the additional complication of a single rule of provinces with two different vernaculars, meaning that some scribes could only work one half of the territory; the really cool thing was that quite a lot of the scribal identification work had been done using OCR hand recognition techniques, which only a short while ago I was being told was impossible and then only possible with Glagolithic

  • Arnved Nedkvitne, “Charters and Literacy in Norwegian Rural Societies in the Late Middle Ages”
  • One of the reasons I wanted to get someone in my sessions talking about Scandinavia was that it goes through some of the changes that Western Europe goes through sufficiently late that we get to watch in more detail; so, here, the point that really struck me was that though there might be no schools, actually even training a choir equips some boys with rudimentary Latin literacy of a kind, and that might, as here, wind up being sufficient for document production.

  • Karl Heidecker, “Rewriting and ‘Photocopying’ Charters: the multi-purpose rearrangement of an 11th-century Burgundian archive”
  • Karl, who was leader of the very important St Gall Projekt, is now working on Saint-Bénigne de Dijon, which is fascinating for a range of reasons; the one he had picked is that one of its cartularies contains graphical copies of the originals, with script grades and chrismons and all that fine stuff but not with the actual layout, the layout shunted round to fit the cartulary pages; just the effort of working out how the cartulary had once fitted together was enough to bamboozle however.

Food for thought over lunch, and then I foolishly decided to try and get something written, with the end result that I was late for…

225. Modernism, Postmodernism, and the Medieval Grand Narrative, I: the marriage of theory and praxis

  • Joaquin Martinez Pizarro, “Doomed Window-Shopping in Late Antique Gaul: thoughts on the literary study of historiography”
  • Jeff Rider, “The Uses of the Middle Ages”
  • Guy Halsall, “Dialogue, Interlocution or Just Plain Cultural History? What (if anything) do we mean by `interdisciplinary’?”
  • You may guess here that I was here for the last paper, in which Guy very approachably and without too much scorn went for the throat of the interdisciplinary endeavour, arguing that the valuable work it has produced is far far outweighed by the deadweight of its necessity as a buzzword in funding applications making it meaningless, and that in any case even when the few people who really can work in two disciplines with equal facility, rather than just raiding another for ideas, do this and do it well, nonetheless what they produce is something that, before we used this word, would have been called cultural or maybe even social history; that is, whatever discipline you mix with history, you always wind up doing history at the end, in as much you are studying the past rather than the present. I actually think that a lot of the `literary turn’, not least that showcased by Eileen Joy of In The Medieval Middle, is more about the present than the past whose light it turns on us, so I don’t know that Guy is right here, but I confess that I would side with him if pastists and presentists were forced to segregate. As to the other papers, I missed the beginning of Martínez’s but his basic point appeared to be that Gregory of Tours used style that his victims wouldn’t recognise to elevate his position in the eyes of his peers, which sounded familiar, and Jeff Rider’s paper and the best question he got asked because of it have already been taken up by Magistra better than I could manage.

So, tea, and then across the campus in order to be in time for…

303. Architecture, Archaeology, and Landscape of Power, III: the royal vill in Anglo-Saxon England

  • Alex Sanmark, “Anglo-Saxon Royal Manors: location and communication”
  • Stuart Brookes, “Royal Vills and Royal Power in Anglo-Saxon Kent”
  • Ryan Lavelle, “West Saxon Royal Sites”
  • I confess that I made a nuisance of myself in this one by asking about the statistical validity of the distribution maps that all the speakers were using. As one commentator said to me afterwards, “Yes, they should absolutely be allowed to map what they like against whatever they want – but then they should map it against telephone boxes and see whether that correlation doesn’t look significant too”. Dr Brookes knew what I meant and brought up Kolmogorov-Smirnoff without being prompted, so his pattern of the development of the power structure of royalty in Kent may have been better founded than his paper allowed one to understand. In that case I think his choice of dumbing down was ill-advised; the people who could understand his material would have survived the full-strength version, the others aren’t interested enough anyway. A disappointing representation by a branch of the field we should all be listening to.

I now stepped back to the flat to make a rapid dinner and just made it back out in time for…

401. Special Lecture

  • Maribel Isabel Fierro, “Heresy and Political Legitimacy in Muslim Spain and Portugal”
  • An interesting and accessible guide to exactly how Islam recognises and expresses heresy and which of the relevant examples of this made it to al-Andalus, but not really so much to do with political legitimacy and, er, enhanced, by some of the most garish and confused use of Powerpoint I’ve ever seen someone get lost in.

There were three different receptions that night, too, and I don’t think I had to buy any drink, but I’m also fairly sure that I made it only to two of them and spent part of it writing a book review, so it was with an odd mixture of inebriation and mania that I retired in good time on the first night of Leeds.

Seminary LI: `brothers’ in Byzantium

Due to reasons of travel idiocy I missed the antepenultimate Earlier Middle Ages seminar at the Institute of Historical Research this term, and although I made it to the penultimate one on 3rd June, Professor Claudia Rapp presenting on “Ritual brotherhood in Byzantium: origins and context”, so did Magistra and it it is very much more her thing than mine. One could say, eruditely, that complex questions of masculinities and historians’ attitudes to them were involved which she is far better educated in teasing apart than I am, or you could say, as she put it when we discussed it later, that she is the Internet’s go-to person for gay monks. I’m not about to argue with someone who can claim that sort of status, I tell you. And therefore she has done a proper write-up of it, which you should go and read, and I will therefore only do a summary so that you know roughly what was at issue.

Icon from St Catherines Sinai of Saints Sergius and Bacchus, fifth-century martyrs, used by John Boswell as the cover image for his Same-Sex Unions in Pre-Modern Europe

Icon from St Catherine's Sinai of Saints Sergius and Bacchus, fifth-century martyrs, used by John Boswell as the cover image for his Same-Sex Unions in Pre-Modern Europe

There is in Byzantine liturgical texts, 62 of them in fact, a rite called `adelphopoiesis‘ for allowing two men to become spiritual brothers, supporting each other above all others, cohabiting and sharing their property. It basically established an artificial kinship tie, but unlike the other two ways of doing this, marriage and sponsorship of baptism (that is, godparenthood), it doesn’t preclude marriage to others and doesn’t give any inheritance rights so doesn’t disenfranchise the family. (This latter, it should be said, came into question in the latter part of the paper.) Professor Rapp has written about this before, but was returning to it after some time away.1 One of the reasons it’s an issue is that the controversial John Boswell included adelphopoiesis in his book Same Sex Unions in Pre-Modern Europe (New York 1994) as a cover for gay marriage, or at least a marriage-like arrangement. (Hello Byzantium? This is the 21st-century UK and California calling, we need to talk to you about wording… ) I haven’t read Boswell’s book so I don’t know if he suggests that this is what it was invented for or merely that it was allowed to perform this function, but this is what Professor Rapp was initially writing against. (You can find Paul Halsall, no less, speaking for Boswell’s defence with due respect to Professor Rapp, online here with an account of Boswell’s wider controversy and the sometimes vicious reaction it has engendered.)

Excavated monastic cells at the desert settlement of Pherme, Western Nile Delta, Egypt

Excavated monastic cells at the desert settlement of Pherme, Western Nile Delta, Egypt

In this paper, however, Professor Rapp was expanding on something that she only touched on in that earlier paper, the monastic context in which she believes the rite developed. Certainly she had lots of evidence for this kind of association, between hermits and disciples, between pupils of such hermits, and generally quite a lot of formations with which one might have been led to believe that the Lives of the Desert Fathers is full once you start looking. She also looked at building layout (as shown by archæology of monastic sites like Pherme, above), shared burial and general lifelong friendships being recognised in sources and attempted to place the whole thing in a much wider context of male homosociality that none of us, I think, would deny were it not raised in this context. Speaking as one whose work is fundamentally based on the idea that the fact that some people in the Middle Ages got on with some other people but didn’t get on with still others has historically explanatory value, I am all for this, but I still didn’t quite think she’d bridged the gap between the desert and Constantinople five centuries later. Perhaps this is just because she had so much evidence from the desert that it swamped the rather thinner trail to the later centuries, but it seemed to me that there was room for other antecedents and not enough ways to distinguish the results of this ceremony from ordinary lifelong friendship. The liturgy is evidence of a serious thing, yes: but we can’t use other male-male life collaborations as evidence for that same thing because that same thing seems to be defined by the liturgy, you see. If you argue that the liturgy is only recognising a pre-existent thing you wind up having to explain the liturgy as aberrant and thus losing all your evidence for social recognition of whatever it is you think is going on. There is more that could be said here and Magistra says much of it: here is a taster.


1. Claudia Rapp, “Ritual Brotherhood in Byzantium” in Traditio Vol. 52 (New York City 1997), pp. 285–326.