Category Archives: Frontiers

I got given money for studying frontiers

I would, of course, be catching up on my backlog quicker if I weren’t alternating posts from it with differently-backlogged notices of my various achievements. But what am I supposed to do, either stop achieving things or stop reporting on them? I’m running a blog, the choice against false modesty or even politely refraining from self-publicity was made a very long time ago now. So, here is another achievement post, and it will not be the last such, either. I hope you can cope!

A view from the platform of the Castell de Gurb, Osona, Catalonia

A view from the platform of the Castell de Gurb down the erstwhile frontier of the Riu Ter

All that said, we are still in the past here, and the relevant markers in the past are October 2016 and April 2017. As even fairly short-term readers here will know, since about 2012 I’ve been thinking that the next big thing I’d like to do research-wise, alongside my general refinement of the world’s understanding of tenth-century power and authority as seen from Catalonia, is to get people thinking about frontiers using medieval evidence. I’ve organised conference sessions about this and I’ve even started publishing on it, against some odds (long story, near-future post).1 But I have also been planning a bigger project to do this. It was one of the things I promised, as part of my numerous probation obligations at the University of Leeds, that I would apply for funding for, and the two markers are, therefore, when the bid went in and when I got notice that I had in fact received the money. None of that would have been possible without the support of the Leeds Humanities Research Institute (as it then was), to whom I owe considerable collective thanks for guiding me in my first ‘big’ bid (and to then-Director Professor Greg Radick for scaling it down to a more-likely-successful size from my original aspirations), but obviously the main people who are owed thanks here are the British Academy and the Leverhulme Trust, one of whose Small Research Grants paid for what followed. So this is where I express my gratitude to them all: thankyou folks, I think you chose wisely but I’m very glad you chose me.

Logo of the British Academy

A logo from my sponsor…

Now, the obvious question now is what did I do with the money, indeed what did we do, because this was a network project involving several other fine scholars of such matters. But actually, one of the answers to that was, “start another blog“, which was one of the reasons I was editing here rather infrequently during 2017, when this was all coming off. So, rather than write it all out again here, I will direct you to it on the project website (also my own work) if you’re interested, saying here only that it covers the genesis of the project, its historiographical and methodological bases, a workshop, some connected activity, a triumphant conference (there are pictures), a related conference run by someone else and some of our future plans. If frontiers are your thing, and you didn’t somehow hear about this at the time, you might want to have a look. And if for some reason you just like reading my writing about what I’ve been doing, well, there is another missing chapter of it over there for you. Thankyou, as ever, for the attention and feedback!


1. Jonathan Jarrett, “Before the Reconquista: frontier relations in medieval Iberia, 718–1031” in Javier Muñoz-Bassols, Laura Lonsdale and Manuel Delgado (edd.), The Routledge Companion to Iberian Studies (London 2017), pp. 27–40.

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Chronicle II: October to December 2015

Somewhat to my surprise, I have now reached the second of the what-was-going-in-my-life round-ups I was promising to use as the anchor of the new blogging programme here at A Corner of Tenth-Century Europe, back in, er, February. It wasn’t supposed to take eight months to record what had happened in three, but as you’ll have observed there was a fair bit of hiatus and strife in there, and I hope that we can pick things up a bit now. There’s only one way to find out, anyway, and thus we now reach the point where I try and give some impression of my first semester employed at the University of Leeds. The first thing that needs to be said about that is that my new colleagues were absolutely lovely, and guided me through new offices and routines with cheerful generosity; it all unrolled a great deal more easily than it could so easily have done while I found my feet. To try and explain what I was actually up to, however, probably needs breaking down into headings, and the obvious ones would be teaching, what we might generally class as extra labours, seminars and similar, research work and, lastly, life more widely; I’ll say the least about the last, but it holds the rest together. So here we go. Continue reading

Name in Print XVII

Well, the paper submissions are coming in, whch is very gratifying (though you still have two days to submit yours! Go on!*), and in the meantime I have been to Turkey and back and had food poisoning and recovered, and teaching is very nearly about to start. I’m often unsure when I look at my life that I really expected it to be like this when I finally ‘made it’, but here we are. And it seems to be a bit more than a week since I said anything here so it must be about time, and what it seems to be about time for is reporting on recent achievements, in the hope that at some point I will actually catch up to the genuinely recent ones. But right now, I have something from the end of March last year to bring to your attention.

Cover of Javier Muñoz-Basols, Laura Lonsdale & Manuel Delgado (edd.), The Routledge Companion to Iberian Studies (London 2017)

Cover of Javier Muñoz-Basols, Laura Lonsdale & Manuel Delgado (edd.), The Routledge Companion to Iberian Studies (London 2017)

At that time, there appeared in the world this rather hefty volume, the Routledge Companion to Iberian Studies, edited as you see by Javier Muñoz Bassols, Laura Lonsdale and Manuel Delgado. And of course, the reason that I mention this is that I am one of the literally-fifty authors therein contained. Witness!

First page of Jonathan Jarrett, ''Before the Reconquista: Frontier relations in medieval Iberia, 718-1031', in Javier Muñoz-Bassols, Laura Lonsdale & Manuel Delgado, The Routledge Companion to Iberian Studies (London 2017), pp. 27-40

Beginning of my chapter therein, ‘Before the Reconquista: Frontier relations in medieval Iberia, 718-1031’

This really happened because I ate lunch with Laura Lonsdale occasionally for a period of three years, but it’s real work despite the inside connection. This chapter represents the first substantive thing to come out of my ‘new direction’ on frontiers, and it aims basically to set the chronological limits of what I think of as ‘my’ period of the Christian-Islamic frontier in the medieval Iberian Peninsula, that being the one in which it didn’t, overall, move very much. In it, therefore, something like a standing frontier society can genuinely be spoken of. Subsequent periods, in which that was instead a dynamic, and forever normalising, frontier society are no less interesting, perhaps more so for some questions, but I argue here for a coherence of that static interval as a historical period and, further, that the fact that it doesn’t clearly belong in the narrative of the eventual expulsion of ruling Islam from the Peninsula, and so doesn’t really serve the teleology of the modern nation state, shouldn’t exclude it from study. After all, in the year 1020 Navarra was basically ruling what would become Northern Spain. That never happened again but that doesn’t stop it being interesting, and yet there’s almost no work on it, especially in English.1 So I argue here that the Christian-Muslim frontier 718-1031 was different from other frontier situations of the peninsula and set up dynamics of its own, which we should look at more.

This was an important publication for me in a number of ways. In the first place, I think it’s quite good, which is always heartening. Secondly, as you can see above, it is the making in print of a case I have often had to make in conversation for my period of study. Thirdly, it is the first of what I hope will be many things I write about frontiers, but which circumstances keep combining to push back compared to my other work. But fourthly, you may have noticed, if you happen to keep track, that publication had rather dried up for me after 2013. After a pretty steady output of stuff either accruing from my Ph. D. or other projects I was employed upon, and a real boom of stuff in 2013, I had out a review and two book chapters in 2014, neither of them on my cutting edges of research, only a privately-published exhibition booklet in 2015 and nothing at all in 2016.2 It wasn’t that I wasn’t producing stuff, but misfortune after misfortune struck it: things were not accepted, things that were accepted were delayed (and still are…) and there are still worse stories I shall tell in their due season. It was, therefore, something of a relief when the bad patch finally ended. There are more to report after this, but this is the one that turned the tide. I humbly recommend it to the audience. The actual citation:

Jonathan Jarrett, “Before the Reconquista: frontier relations in medieval Iberia, 718–1031” in Javier Muñoz-Bassols, Laura Lonsdale and Manuel Delgado (edd.), The Routledge Companion to Iberian Studies (London 2017), pp. 27–40

Boring statistics, because I still like those: unlike most of my work, this was never presented live. I wrote it, pretty much to order, in Birmingham in June 2014, in conjunction with another related article which is the subject of one of those worse stories just mentioned and never came out. I took it through two more drafts even before I had a response from the editors, largely because of the development of the companion piece, but the actual version for review in light of editors’ comments went in in July 2015, and the post-review version in December 2016. After that point, as you can see, things moved fairly fast, but still, time from first submission to print is a pretty desultory two years nine months, worse even than my average such interval. But when it did come out, it was very gratefully received!


* Wow, in fact, two more submissions even as I’ve been writing this!

1. Predictably, now that I check there is actually more than I realised, principally conference volumes resulting from the millennium of this unusual episode. I knew about Ángel Juan Martín Duque, Sancho III el Mayor de Pamplona: el rey y su reino (1004-35) (Pamplona 2007) but not about Ante el milenario del reinado de Sancho el Mayor: un rey navarro para España y Europa (Pamplona 2004)—though this seems mostly not to be about Navarra—Isidro Gonzalo Bango Torviso & María del Carmen Muñoz Párraga (edd.), Sancho el Mayor y sus herederos: el linaje que europeizó los reinos hispanos (Pamplona 2006)—almost entirely art history—or Gonzalo Martínez Díez, Sancho III el Mayor: Rey de Pamplona, rex ibericus (Madrid 2007), so I have some reading to do if I can get hold of any of these. There’s still nothing in English at all beyond two encyclopedia entries by Teresa Earenfight and snippets of books by Roger Collins as far as I can see, however, and there are few who snippet better but it’s still not what you could call deep analysis.

2. I seem not even to have graced the booklet with a blog entry! It should therefore at least get a citation, which is: Jonathan Jarrett, Inheriting Rome: the imperial legacy in coinage and culture (Birmingham: the Barber Institute of Fine Arts 2015).

Rethinking the Medieval Frontier: Call for Papers for Leeds IMC 2019

This is not the post I planned to have up next but the need to post it has suddenly caught up with me. I apologise for the very short notice, but, do you work on frontiers? Would you like to be at the next International Medieval Congress at Leeds in July 2019? Then please read on and respond!

Call for Papers

The research network Rethinking the Medieval Frontier has been coordinating research exploring medieval frontier spaces, both geopolitical and immaterial, since 2015. It exists to encourage the generation of complex, transportable models about frontiers, boundaries and borders, based in medieval evidence, which have the potential to inform and transform approaches to frontiers and boundaries in other periods and fields. We now invite proposals for 20-minute papers on such subjects, based on any area or areas of the medieval world, construed as broadly as possible, for the International Medieval Congress at Leeds in July 2019, our third appearance at the IMC. Please consider becoming part of our endeavour! Possible topics could include:

  • definitions of the frontier, physical or conceptual;
  • the establishment of boundaries, by authorities or by others;
  • lived experience, material culture or local self-expression in frontier spaces;
  • debates over identity on or in the frontier; or
    modern and scholarly conceptions of the medieval frontier.

Please send proposals, including title and an abstract of up to 250 words, to: Jonathan Jarrett <j.jarrett@leeds.ac.uk> by 24th September 2018. Please note the short deadline. We are especially interested to hear from scholars from outside the English-speaking world. Although the normal language of the Congress is English, we may be able to offer help with translation or preparation of talks; please mention this in your submission and we will discuss it with you.

Funding the study of medieval islands

It is by now long custom that I start my posts here with an apology for delay, and on bad days also some kind of explanation for it. Today I’ll keep that to, “I think the problem is establishing ownership of my weekends”, and muse on it in a footnote, but at the top I should just get on with it, I think.1 At the moment there are four kinds of post I want to be putting up here: firstly ones in the declared Chronicle series where I just tell you what was happening in my academic life in the period under discussion, secondly posts stubbed long ago during those actual periods which I should finish and get up here, thirdly posts arising from those Chronicle posts where there were just things that needed more explanation, and fourthly, and perhaps most importantly, out-of-sequence announcements of my various and brilliant successes! Only you may also remember that I have got backlogged even with those

So, this post is one of the self-publicity ones, and I’ll follow it with one of the stubbed relics, all of which is largely because I’m not enjoying the prospect of writing up the International Numismatic Congress in a single post. But why am I apologising? Surely the whole point of blogging is to make yourself more famous, right? So look, here’s something I’m proud of: in April 2017 I got given about £5,000 to fund a collaboration with a colleague in Turkey on a project called ‘Not the Final Frontier’: the World of Medieval Islands.

Dr Luca Zavagno of Bilkent University

Dr Luca Zavagno of Bilkent University, looking very cheerful for reasons that are about to be explained!

The backstory to this is quite happenstance, which is so often the best way for things like this to happen. Dr Luca Zavagno is a historian of the late antique Mediterranean who had at the time of writing lately been given a permanent job at Bilkent University, at Ankara in Turkey, but his Ph.D. is from Birmingham’s Centre of Byzantine, Ottoman and Modern Greek Studies, in association with which I had worked between 2014 and 2015. We also have important people in common, and I can’t actually remember right now how we met, but Birmingham seems likely to explain it somehow or other. Luca, with a ridiculous amount of publication already behind him, was then (and is now) writing a book about how scholars have misunderstood the active rôle played by Mediterranean island communities in the Byzantine Empire after the emergence of Islam, and how we need to put them back on the map, as a kind of third space next to the Anatolian plateau and Ægean seaboard that have otherwise been determined as its major zones.2 And because Luca is a cautious scholar, he decided he needed help getting this right. That was precondition one.

The Newton Fund logo

Precondition no. 2

Precondition two was the existence of Newton Mobility Grants. These are run together by the British Academy, the Royal Society and the Academy of Medical Sciences, and are fundamentally about establishing links from the academy in Britain with scholars further afield than our usual spheres of collaboration. At the momemt, they’re focused particularly upon China, Mexico, South Africa, Thailand and Turkey. You can see where this is going…

So it was Luca’s idea really, but we put in together for a three-part extravaganza, in which first of all Luca would come to Leeds and meet people there and run a graduate seminar, then to Birkbeck in London where our most important mutual friend, Rebecca Darley, is based, for similar activities, at each stage honing Luca’s project agenda and identifying its key areas of importance and difficulty, and finally ending up with a workshop for us all in Ankara. It was surprisingly easy to get, though I’m not going to say that without making all due obeisance to Rebecca and to the Leeds Humanities Research Institute for making the application better and easier, respectively, without whom I doubt we would have been as successful. But nonetheless, successful we were, and actually that was already so long ago that we have now done all the activities we promised. Indeed, you can see some of the details on our dedicated website, which is all the work of Luca and his excellent intern Harun and for which I can take no credit.

So, how did it all go? Well, Leeds went OK; we wound up doing it at such short notice that attendance at the events, especially the graduate seminar, was not what it could have been, but it did what was needed, which was to get Luca project feedback from many different levels and interest people here in his project. Learning from this, the London events were constructed more ambitiously and were more about Luca leading other people through his learning, and I wasn’t there but understand they went excellently. Somehow, however, none of this had cost as much as we’d expected. Once I had convinced Luca that this was actually a bad thing, due to the weird perversity of UK grant economics, he stepped up with a will and the Ankara workshop suddenly inflated from being just a project meeting to being a small but fully-fledged international conference! I will talk about that in its due season, but the programme details are visible here.

Now in theory it could have ended there, as we’d really done all that we promised, but we were so pleased by how the conference had gone that Luca was determined to do something with it, and the obvious thing to do with a seven-paper conference seemed to be a themed journal issue that we co-edited. And that is what we’re doing! Now, this is a publication in process, and I am always superstitiously worried about talking about those until they come out—what if they get rejected after I’ve told you all about them?—but we have had two of the eventual six articles accepted already, so probably something is going to happen. Mine isn’t yet one of them, though, so I still won’t tell you what or where, just that as you can tell the timing for that to all have happened so soon was really quite tight, and I had to put aside or postpone a number of other important things to get it done on time. It is also my first time co-editing a journal, and managing the peer review has been a weird experience, though doubtless very useful. For anyone other than Luca I might not have put myself through all this; but as it is, gods willing, it’s an extra article and co-written intro that may be out next year that I wouldn’t otherwise have, on stuff I’d never otherwise have looked at, all because Luca thought we could do some good trying to get money to make his book better. I’m rather proud of it all. See how great a matter a little fire kindleth!


1. What do I mean? Well, in the great work crisis of 2016-17, I was basically working every weekend to stay afloat, just on the stuff that needed to happen next week, let alone research. At that point blogging was a long way out of the realm of possibility, but when things got easier, as they now are, it was still hard to see where it fitted. There was still, and likely always will be, more to be done than would fit in any reasonable time, but I’d begun to realise the importance of taking time off as well. (Yes, I was late to that party, I know.) The trouble since then has been finding where blogging can fit. It’s not that I think my bosses would get angry at my blogging on work time, but I certainly don’t think they’d see it as a core task. As it is, I have a work triage list: blogging sits at no. 10 on it and so far, in the entire history of my employment at Leeds, I have not made it below no. 9, and in an ordinary week even out of term won’t usually see no. 7. So it has to be done outside work time, but I struggle to allocate that, and usually succeed only by going out or doing something entirely non-academic. If I’m in and have a computer up, I’m probably working. Today, I made a deliberate decision to blog instead of whatever my other tasks might be, but that’s what it has taken. The problem is that blogging is no longer a habit for me, and there isn’t really room for it to recover that status. I will work it out, but I’m not there yet. Saying to myself, ‘it’s Saturday and nothing’s in crisis; today they don’t own me’, is a start, however.

2. Key texts here might be Telemachos Lounghis, Byzantium in the Eastern Mediterranean: Safeguarding East Roman Identity (407–1204) (Nicosia 2010); Filippo Burgarella, “Bisanzio e le Isole” in Paola Corrias (ed.), Forme e caratteri della presenza bizantina nel Mediterraneo occidentale: la Sardegna (secoli VI-XI) (Cagliari 2012), pp. 33‒42; Dominique Valérien, “The Medieval Mediterranean” in Peregrine Horden and Sharon Kinoshita (edd.), A Companion to Mediterranean History (Chichester 2014), pp. 77‒90; and most of all, Elizabeth Malamut, Les îles de l’Empire byzantin, VIIIe‒XIIe siècles, 2 vols (Paris 1988). For the two zones of Byzantium see Chris Wickham, Framing the Early Middle Ages: Europe and the Mediterranean 400‒800 (Oxford 2005), pp. 29‒37, though the idea didn’t start with Chris. Luca’s own answers begin to be set out in Luca Zavagno, Cyprus between Late Antiquity and the Early Middle Ages (ca. 600–800): An Island in Transition (London: Routledge, 2017) and Luca Zavagno, “Islands: not the Last Frontier: Insular Model in Early Medieval Byzantine Mediterranean, c. 650-c. 850″, in Giuseppe D’Angelo and Jorge Martins Ribeiro (edd.), Borders and Conflicts in the Mediterranean Basin, Mediterranean, Knowledge, Culture and Heritage 2 (Fisciano 2016), pp. 37‒50, and more is coming, evident not least in the fact that I have stolen all these references from draft versions of it!

Society for the Medieval Mediterranean 2015 (in Lincoln), parts 2 & 3

[Context: this post was half-written before I ground to a complete halt in hiatus last year. It’s clear that I can’t continue this scale of write-up, but because it was part-done, and because it involves the recently-lamented Simon Barton, I want to do this last one as it was meant to be done. I am, however, combining what would originally have been two posts, because this is an indulgence I can’t go on permitting myself. After this, we can talk about what happens next but I am hoping, hoping that this is the cough of the blogger’s virtual throat being cleared before saying something in a more regular fashion. We’ll see, but I have hopes and reasons to do it and that’s a powerful combination. This post’s still a composite hodge-podge, though, so I’ve added headings to show where its layers separate.]

The Voice of October 2016

This is, as grimly predicted, the busiest term ever in my life so far, and at some point in it I’m moving house! Yay! Before that point, I can at least crunch out a few more posts, though, I hope [Edit: ha!], and the next in the queue is a report on the second day of the conference of the Society for the Medieval Mediterranean, which as you will recall was in Lincoln in mid-July 2015. This post deals with the papers and so on from the 14th July, and then we’ll talk about something completely different before returning for the third and final day. [Edit: no we won’t, it’s all happening here.]

Brayford Campus of the University of Lincoln

The Brayford Campus of Lincoln University, just for context

There were up to five parallel sessions running at all times except during the keynotes in this conference and so there was always plenty to choose from, including plenty of early medieval. As it happens, I underestimated the time it would take me to get from my (rather good) bed and breakfast to the university and so missed the first paper I’d chosen to see, which was a shame but at least, as its presenter told me, it was substantially the paper I’d seen him give in Leeds. Nonetheless, the questions seemed to reach to different things and I was sorry I hadn’t seen this version. The session as it happened, even where I didn’t see, was like this.

Law in the Post-Roman West

  • Graham Barrett, “Legislation and Codification after Rome”
  • Michael Kelly, “Transhistoricality in Early Medieval Hispania: Law as Narrative and Cultural Episteme”
  • Thomas Gobbitt, “Framing the Laws: prologues, epilogues and peritext. The Liber Leges Langobardorum in the Eleventh and Twelfth Century”
  • So as said, I missed Graham pronouncing his wisdom, but it got a better hearing here than it had at the slightly odd session in which it had been aired at Leeds, and his paper dominated discussion, so it’s worth reprising its central point, that law after the end of Empire in the West was probably mostly used in small bits, which were occasionally recombined into codes but used quite differently in the field (or in court). Questions focused on issues of formality of, well, issue, and the audiences for the different sorts of law people were detecting bundled into codes like the Salic Law, and this discussion also included Graham asking what the difference is between a ‘capitulary’ and a ‘novel’, a question that could only matter to a legal historian you’d think but has everything to do with our confused relationship with the Roman Empire, both imitative and successive.

    I didn’t really understand Michael Kelly’s paper, I will confess. It may, from my notes, have been intended to argue that all our sources were constructed by their authors to convey a particular version of the past, not reality, and that our sources therefore are really only sources for their context, the Visigothic Law being no exception and very full of contemporary bias that belies its deliberate impression of antiquity, in which case OK, but phrases like, “transhistoricality must be a purely discursive phenomenon,” meant that I’m not sure.

    Lastly Dr Gobbitt gave us a spirited run-through of the survival of Lombard laws in the eleventh century in the form of a text known as the Liber leges langobardorum [sic], which gathered up the Edict of Rothari and various other bits of genuinely Lombardic legislation along with some laws of Charlemagne and a reasonable salting of historical material (much of it already travelling with Rothari), apparently all for study at or around Pavia in a kind of pre-Bologna legal college. He too emphasised variation: no two of the seven eleventh-century manuscripts gather quite the same materials or lay them out in the same way. This stuff was of interest to a range of people but their purposes were not all the same. Quite what those purposes were was work still to be done but the evidence base seemed well established.

Justice and Judicial Practices in Early Medieval North-Western Iberia (II): punishment and justice in Castile and León

  • Julio Escalona, “Follow the Money? Justice and Authority in the Sanction Clauses of Tenth-Century Castilian Charters”
  • Álvaro Carvajal Castro, “Authority and Liability in Ninth- and Tenth-Century North-Western Iberia: the evidence from the sanction clauses”
  • Igor Santos Salazar, “Rule Through Courts: the settlement of disputes in Castile and Tuscany during the tenth-century”
  • It would probably be hard to pick three Iberian-peninsula scholars who have worked harder to link up with other areas and fields, and especially the English-speaking world, than these three, but because of the occasion they had a substantially Iberian-peninsula audience too and this was probably as close as I shall get to attending a seminar in Spain until I can take a year out to improve my spoken languages or something, which is to say, valuable. Not least, of course, because this was effectively a charters session! Julio’s was illuminating: doing more or less the exercise I had done the previous year with Vic’s charters by going through the clauses in which they lay down what will happen to those who infringe the charter’s provisions, he noted that alongside the threats of excommunication, less common in sales than in donations as I too had found, there are many fines, levied largely in the name of the king. This being tenth-century Castile, however, the king was far away, and the count doesn’t turn up as much as you’d expect and was not clearly a royal delegate for these purposes. Instead, the money seems to have gone to local lords whom we otherwise struggle to identify, those much-vaunted ‘local élites’, domini, whom Julio argued should be the focus of our questions about community formation in these areas rather than the traditional village grouping of the alfoz. This paper had some seriously subversive connotations bubbling up out of those sanction clauses.

    Álvaro had meanwhile done something similar with charters from further west, in Asturias-León, and found a judicial system anchored in the same ideas but based very much on guarantee and surety, whether explicit or implicit; instructions on who was to pay if something went wrong show no particular regularity over whether actor or recipient, or either of their families, was expected to be liable. Instead, we have to assume that these situations were being judged, negotiated and arranged according to how people felt the various options which the traditional legal library gave them were best deployed in each case. Igor, meanwhile, lacking a precisely comparable charter base in Tuscany, looked instead at the actual trials there and in Castile, which was valuable because unlike in Julio’s documents, the counts of Castile rarely appear in actual court cases; instead, again, their roles were delegated down to locals, this presumably being one way in which the counts attached themselves to such communities via the local headmen whose station they thus enhanced.

I am absolutely fine with this, but what was interesting was the comparison with Italy, where Igor saw the same trick being played with a different deck of cards, a working system of public courts becoming less effective in the face of decentralising power and being met with a recentralisation via an overhaul of that system that linked local ‘judges’ to the kingship. There is here a bigger dynamic about what failing states do to regain traction in their localities, I think, and it’s one we could probably do with taking out and showing people. The role of the king was quite different in the two cases, being distant in Asturias and active in Tuscany, but then, the kings in Italy were already a local response to detachment from the bigger system of the Carolingian Empire to which, in its Ottonian form, attachment would soon resume… I think it works! And I’m also not sure I realised this at the time… That may of course have been because I had other things on my mind right then, not just lunch though that did indeed come next, but my own paper, because I was in fact up next, in this august company.

Medieval Iberia

  • Jonathan Jarrett, “Ceremonies of Property Transfer in Carolingian Catalonia: a model of documented transaction”
  • James d’Emilio, “The Formulaic Clauses of Charters: tradition, variation and originality”
  • Laura Cayrol Bernando, “« Hermana del emperador »: (re)constructing the memory of the Infanta Sancha Raimundez (d. 1159)”

The voice of January 2018 now takes up the story…

    Predictably, my own paper in this session is the hardest for me to remember because I wasn’t making notes, but I’ve just re-read it and gosh-darn if it isn’t actually one of my better ones and I should probably send it out. What I was doing was something I’ve stabbed at here already, gathering up all the various testimonies I know from Catalan documents to the phenomenon specialists call reparatio scripturae, the replacement of documents that had been lost, and arguing that there is here evidence that not just churches but lay people went to some effort to get their friends and neighbours to remember not just the existence of charters but their actual textual content, and wondering what those efforts might have looked like. Josep María Salrach has already thrown a sentence or two away on this, but in the words of the late Captain Beefheart, “there’s more.” As I say, I should do something with this. Any suggestions?

    Monastery of San Julián de Samos

    It’s hard to think of images for a lot of these papers, given how much they were about concepts, but Professor D’Emilio’s one was at least partly located here at the monastery of San Julián de Samos, so here’s a picture! By José Antonio Gil Martínez from Vigo, GaliciaFlickr, CC BY 2.0, Link

    As to the other two speakers, James D’Emilio was on similar turf, but much later and in Castile; I was concerned about the apparent use of written formulae in my texts, but he can place some of his, from the Bible and Isidore of Seville. As that implies, his texts usually had grander aspirations and participants than mine, kings and bishops, but it’s still something to watch out for: who says charter formulae have to start in charters? Then Laura Cayrol Bernando looked at a different kind of creation of memory, using the vexed question of just what the infantado that royal heiresses in high medieval Castile held was, to expose quite late medieval processes of sanctification of female royal donors by their commemorating churches that have, basically, created the problems with that question. In the process, however, it showed how some family ties were remembered much longer than others because things like this hung upon them and so had active memorialisers. Because I was facing them, I don’t have much of a record of the questions from this session, and so without further ado I move on, as did we, to the second keynote address of the conference.

Keynote 2

Andrew Marsham, “Rituals of Accession in Early Islam: a comparative perspective”
With us all gathered in the same room again, Simon, may he rest well, introduced Andrew Marsham, who somewhat cautiously introduced his own attempt to imitate Jinty Nelson‘s early work on rituals of royal inauguration.1 Resting explicitly on that, he set out to try and compare her early medieval West to both Byzantium and Islam, using the moments at which a king, emperor or caliph assumed power to expose what people thought was most important about that office. He argued that all three political zones shared the Judæo-Christian inheritance of a conviction that power ultimately came from God, making the ruler in some way the representative of God on earth. In the West, this became a link that was mediated through the Church, by coronation and unction, even to the point where without the cooperation of churchmen kings could not in fact assume power sometimes; the same struggles do occur in Byzantium but the Church was never so clearly separate from the ruler’s control, and in Islam of course there is no Church, no liturgy as such, making other rituals like handclasping and popular acceptance much more significant, though they did operate in other areas too. Dr Marsham argued that what the caliphs lost, or saved themselves from, by not having that apparatus of religion to serve or obstruct them they however compensated for somewhat by also being the heirs of the Sasanian Persian monarchy, from which they could draw the representations of higher and divine power without which their office might have struggled to be free of direct interference from the ‘umma. I make this sound less tentative than I remember it being, but I didn’t think there was much wrong with it; Dr Marsham had been careful in stepping outside his own area and it was a thought-provoking lecture.

The Old Palace Hotel, Lincoln

The Old Palace Hotel, Lincoln

With that complete, we then wandered at varying length to the Old Palace, where a rather splendid dinner was set before us. I can remember thinking at point of registration that the cost of the dinner was fairly high, but the setting alone quickly explained why, and the food didn’t fall short either; looking back, I think that was probably money well spent. There were two sessions the next morning before we all dispersed, with hard choices to make about what to go to, but you’ll quickly see why I chose as I did. First up!

Justice and Judicial Practices in Early Medieval North-Western Iberia

  • Iñaki Martín Viso, “Authority and Justice in the Shaping of Asturleonese Monarchy”
  • Robert Portass, “Levels of Justice in Tenth-Century Northern Spain”
  • Fernando Luis-Corral & María Pérez Rodríguez, “Local Communities and the Uses of Justice in the Kingdom of León”
  • These are, as you can tell, my kind of questions and being asked of my period in a neighbouring area by some of the hot names in the field, so my choice was clear. Iñaki was looking at Asturias in its ninth-century expansion, and observing that while the kings are a big part of that so are counts and other nobles; he saw a difference between them in that the kings were always the highest court of judicial appeal, and managed often to claim overall hegemony in areas of new settlement even if they didn’t orchestrate it, but that even out there there were still areas where the kings held and could grant no lands because a count or a bishop had got there first; he pointed at Astorga and Coimbra for this. The following, and interesting, process, would thus be the one by which the various non-royal officers of justice in these areas were brought to recognise the king as their superior… Rob then brought out the judicial hearings from his pet area of Liébana, and argued that although office-holders like counts were visible in them they were often not the ones holding the court, which could be done by various individuals who had no ‘official’ right we can recognise except that they owned a lot of the local land; the local monastery was only one of these. Categories like ‘public’ and ‘private’ are really no use here, therefore. The paper involved a guy called Bagauda about whom I’ve written here before; I then thought that the obvious explanation of his position was that he owned the land the victims lived on, but Rob says that ain’t necessarily so. I need to read his book!2 And the last paper was a study of the enigmatic figures known as ‘worthy men’, boni homines, in the Iberian Peninsula’s charters, asking whether they were the tools of local communities or the means by which aristocrats asserted power over those communities. They concluded the latter, but without much attention to who the people in question actually were and how their position was manifested, and I felt quietly that if the speaker and his co-author had read, well, me, they’d have a more useful way of approaching this question.3

But the real worth of this session was the discussion, which was lengthy and erudite. I started by raising the point that power in Rob’s area need not have been solely economic, which Rob answered with a reflection about what actually made power here, and whether the ability to coordinate process or the ability to defy it was more ‘powerful’. I don’t think question an answer linked but both were good points if I do say so myself. Igor Santos asked if the fact that the winners write history means that we can’t see the weak in these trials, only the strong, but Iñaki asked if the Church, which is our source of record, must always be the strong party, and here again (as you may know) I agree. There then followed a lengthy tangle over what constituted the ‘public sphere’ in this area in this period, and specifically how the written law fitted into this, which was certainly not everywhere, and whether there was one ‘public sphere’ or many local senses of public practice, both questions raised by Julio Escalona. I suggested, as had Graham Barrett earlier, that law and custom were not necessarily separate either; the written law could be invoked as custom. But especially, because at this point I was still tangling with the questions about how someone powerful on the outside manoeuvered themselves into a local position of power in the frontier zones here at which I wrote at such length here a few years ago, I was interested in who set the limits of public office, and here Iñaki made a useful differentiation between sorts of royal property and rights that got me thinking, which Julio followed with the idea that kings and counts together tended to limit the number of people who could claim comital status. In both cases, it seemed to me (and seems) the crucial operation is to get other people recognising the rights you claim in your office. Afterwards, over coffee, Julio, Rob and I all agreed that this can be seen as convincing people that the public sphere you claim is the same one that they recognise. This is what the Asturian kings, and also the counts of Barcelona, achieved in the ninth and tenth centuries and I still want to know how. Then, onwards to the last session!

‘Del tuerto al dretto’: bridging the gap between lawcodes and society in the medieval Mediterranean world

  • Jeffrey Bowman, “Women Administering Justice in the High Middle Ages: a divergence of rule and practice”
  • Rodrigo García-Velasco, “Municipal Law at the Iberian frontier: the evidence of the fueros and cartas de población during the Iberian Reconquista, c. 1050-c.&nbsp:1150″
  • Belen Vicens, “Infançones, franchos, and Wannabees: rethinking status and identity in late medieval Aragón”
  • Here, of course, I had to be because I have learnt a lot from one of the participants, taught another and knew nothing of the third, all good reasons and the more so once combined. Professor Bowman was pointing out an obvious but neglected thing, that though as far as most of the rules on the subject we have from the Middle Ages say that women could not sit in judgement over men, they did nevertheless sometimes do so in the persons of countesses and viscountesses and probably more. Sometimes people argued about this: a legal specialist dealing with Matilda of Canossa wisely decided that her office carried the jurisdiction but in a case involving Ermengarde of Narbonne it went all the way to the king of France, who used it as a way to claim Narbonne as part of the French crown! There was, basically, usually a way to make it work whatever the rules said and fighting it as illegitimate doesn’t usually seem to have worked, which is worth keeping around to think with.

    Cathedral of SS Just & Pastor, Narbonne

    I like this picture of Narbonne Cathedral so much that even this weak excuse will do to use it again. By Benh LIEU SONG (Own work) [CC-BY-SA-3.0], via Wikimedia Commons.

    Rodrigo was looking at the various concessions of rights and local jurisdiction by kings that we group as fueros, a term that has come simply to mean ‘laws’ so commonly were these issued, and asking where the balance of power lay between the locals whose rights were here asserted and the kings who apparently granted them. He argued, however, that the texts we have represent a step after the balance had been found and agreed, and that the real processes of power lay in the circumstances that had led to the text’s issue. Again, the question of how to convince a potential subject you and they shared a sphere of power arises, which is of course why I cite Rodrigo’s work sometimes, but there was argument in questions about whether the fueros were somehow a bridge between the two public spheres or just an incentive dangled before the ungoverned by those who would govern them.4 Then the last paper looked at an episode of 1248 in which a number of people claiming free status were reduced to serfdom by royal judgement; the speaker argued that this was an exercise of consolidation of definitions of freedom which had previously been vague, imposing rules which left some people on the wrong side, and that trying to read the rules back from such cases was a mistake. That was why there needed to be a hearing! Well, maybe, but it was a good place to end.

And since thereafter we all said our goodbyes and dispersed, me towards the rather splendid cathedral—possibly the most impressive in the UK, but I sadly without my camera—and then the railway station, it’s where I have to end too, closing an era of far-too-intensive reporting in the hope that you can see why I found it all worthwhile to do. Next post: the new régime!

West front of Lincoln Cathedral

Likewise this one! Lincoln Cathedral’s west front, by Anthony Shreeve public domain via Wikimedia Commons


1. Collected in Janet L. Nelson, Politics and Ritual in Early Medieval Europe (London 1986).

2. It being Robert Portass, The Village World of Early Medieval Northern Spain: local community and the land market, Royal Historical Society Studies in History: New Series (Woodbridge 2017). In fact, two different journals have asked me if I wanted to review this, and I said no, partly because I know Rob too well, partly because I didn’t have time and mainly because I had already got myself a copy when I finally got round to paying my first subscription to the Royal Historical Society, which published it. Of course that still doesn’t mean I’ve read it, but I do intend to!

3. Specifically, if they’d read Jonathan Jarrett, Rulers and Ruled in Frontier Catalonia 880-1010: pathways of power, Royal Historical Society Studies in History: New Series (Woodbridge 2010), pp. 35-36 & n. 55.

4. The work of Rodrigo’s that I cite is his “Legislation and Resistance: limitations of royal power on the Catalan and Aragonese frontiers, 986–1134”, M.St. dissertation (University of Oxford 2013), which I had the fun of supervising, but I think he would say that his thinking has moved on a bit now and I await the completion of his doctoral thesis keenly! No pressure, Rodrigo…

Leeds IMC Report for 2015, part 4 and final

The last of these posts, though not the last of the 2015 conference reporting I fear, sees me up bright and early on the 9th July 2015. Why? Well, partly so as not to miss breakfast but also because as you may recall, the previous day had almost all been sessions in honour of Ian Wood to mark his retirement. In fact those sessions continued all the rest of the conference, but for reasons that will shortly become clear, I could only go to the first one, and that meant going to hear one of my undergraduate teachers for whom I long ago developed a practice of being good and prompt. What am I talking about? Witness!

1514. The Early Medieval Church: history and hagiography – sessions in honour of Ian Wood, V

  • Rosamond McKitterick, “Reflections on the Manuscript Transmission of Eusebius-Rufinus, Historia ecclesiastica in the Early Middle Ages”
  • Barbara Rosenwein, “Feeling Saints in Gregory of Tours”
  • Wendy Davies, “Unpicking the Early Strands of Becerro Gallicano of San Millán de Cogolla: the monasteries of old Castile”
  • Thomas F. X. Noble, “Response”
  • As a line-up of people whose work has influenced me this is hard to beat. Rosamond, furthermore, opened all our eyes, I think, by picking up on something that I at least knew but knew very little about, that Eusebius’s famous History of the Church, written in Greek around 312-24, was largely known to the West only in the form of the Latin translation of Rufinus, who made it in 401, he says as a distraction from the depradations of the Goths! Rosamond pointed out that he did not leave Eusebius’s text alone, but combined much of the last two books and added two more of his own, and this involved inserting the Nicene Creed, no less, where Eusebius’s report of the Council of Nicæa had only had the council canons. And this was basically the West’s most stable source for the Creed that is the centrepost of Christian worship. Rosamond had counted ten versions in circulation by the Carolingian era, but Rufinus’s was the most common. You can see why some people felt like a reform was needed, can’t you? Professor Rosenwein, meanwhile, reminded us that despite technically being in Heaven and above such concerns, saints as conceived in the Middle Ages still got angry and upset, lamenting and so forth, in much the ways that their followers on Earth did but for better reasons and with better outcomes; they were to an extent emotional guides for the faithful on how to use one’s feelings for the good. This paper was hampered somewhat by relying solely on Gregory, who may well have had his own emotional spectrum (I would centre it on crotchety entitlement, myself), and in questions Albrecht Diem mischeviously raised the prospect that Gregory had two or more different ideals of sanctity in which case, as Professor Rosenwein said in answer, all generalisation would become impossible. Lastly Wendy, taking advantage of the brand new digital version of the Aragonese monastery of San Millán’s oldest surviving cartulary, had dug into it to detect an initial compilation of geographically-focused dossiers, of which one, but only one, went much back before 1000, that dealing with one valley whose materials were, unlike the rest, not in standard diplomatic form; she characterised this as the diplomatic of breakdown, when the practice of charter-writing continued but no authority was left to require how. This is quite powerful as a tool for me and I need to go and look at those charters, not least because I have observed the same myself at Leire and Obarra without thinking about what it meant.1

Sam Ottewill-Soulsby, none other, closed that session by remarking that the frontier had its own characteristics that were worth seeing from a frontier perspective; little did he know how much of a choir he was speaking to… You see, the reason I couldn’t come to any more of the sessions for Ian Wood, be they never so luminaried, was that my own sessions got going after coffee this day. They were but two, and I could have wished they weren’t so late in the conference since the audience dropped with each one as people went home, but they were still fun and they went like this.

1630. Rethinking the Medieval Frontier, I: beyond the Reconquista

  • Álvaro Carvajal Castro, “A Kingdom with no Frontier: on the political identity of the Astur-Leonese monarchy, 9th-11th centuries”
  • Jonathan Jarrett, “De administrandis marcis: the 10th-century frontier with Islam seen from Barcelona and Byantium”
  • Rodrigo García-Velasco, “Place, Fringe, Society or Process? Rulers and Ruled at the Iberian Frontier through the evidence of the fueros and cartas de población, c. 1050-1150″
  • Remains of the church of San Benito de Sahagún, on the site of the earlier monastery

    Remains of the church of San Benito de Sahagún, on the site of the earlier monastery. Photo by Davidh820Trabajo propio, CC BY-SA 3.0 es, https://commons.wikimedia.org/w/index.php?curid=21717489


    All three of us entered this session with historiographical beasts to slay, I think. For Álvaro it was the frontier itself: he focused on the Tierra de Campos around the monastery of Sahagún and noted that after it was notionally fully incorporated into the kingdom of Asturias at the end of the ninth century, with royal donations indicating a considerable scale of property in the general area, the kings could still effectively lose control to local strongmen after a while, and the monastery had first to become the kings’ chosen strongman and then, after a further while, to give up on the kings and focus on the counts of Castile for support. This was less a frontier zone than just an ineffectively-governed one (though I might still argue for that as a frontier space, like mountains2). This theme that frontier politics were maybe just like politics elsewhere came up a lot in discussion, and it was fellow contributor Nicholas Paul who drew us back on track by reminding us that what made it different was the possibility of and for warfare, and Rob Portass had already raised this possibility by reminding us that Sahagún suffered sacking by the armies of al-Mansur in the late tenth century, enough as we know to detach many an area from its notional protectors!
    Rodrigo’s chosen beast, which has withstood a lot of slaying so far, was the Reconquista. Despite doing the particularly difficult thing of giving a first paper before one’s old supervisor (I taught Rodrigo in Oxford, which was why I had gathered him into this effort), he made an eloquent and even impassioned attempt to use the five-hundred-plus local law codes known as fueros to argue for a fragmented, discontinuous and locally-negotiated process of incorporation of new territories into the Navarrese and Aragonese crowns, a process which military presence and the award of these codes only began, rather than concluding. The results remained at the mercy of local strongmen and contrary offers (meaning, for example, that Tudela, Rodrigo’s particular focus, actually switched from Aragón to Navarre after a while) for a long time after the supposed frontier had moved beyond them. This of course meant that the very processes that Rodrigo here thought defined the frontier were those which Álvaro had used to refute such a definition for Sahagún, so it is perhaps no wonder that the discussion was agnostic about whether we were really looking at a distinct phenomenon, but trying to put some definitional flesh on the skeletal concept of ‘frontier’ was what we were all doing there so that was OK by me.
    Archivo Municipal de Tudela, Pergamins A.0002.3

    One manuscript of the fuero of Tudela, Archivo Municipal de Tudela, Pergamins A.0002.3 I think, due to be published by Rodrigo García-Velasco whose image this is


    Speaking of me, I was of course the middle one here, and my beast was incomparability. Despite the apparent incongruities of culture, size, resource and agency I was determined to put my year of necessary Byzantinism to use here, which was where all the digging into Constantine VII‘s De Administrando Imperii had come from. Looking at Constantine VII and Borrell II of Barcelona, of course, who just about overlapped but who in the former case were writing of an earlier time, I gave due attention to the disparities but then argued that both leaders seemed to realise that their best strategy for asserting themselves beyond the borders of what they securely controlled was to locate and enlist a subordinate in whom they could really trust and then let them have their head. Borrell laid more conditions down on some of his chosen subordinates (some of whom, like those of the kings of Asturias, were monasteries) and arguably got less out of them, but the attraction and retention of somebody who could actually achieve things for you was apparently worth the price of their working for themselves. This is the kind of ‘rule’ I want this frontiers project to derive and test; how well has this worked when people have done it and are there context-specific factors that explain that? And so on. This was by way of a first try at what I want this project to be.
    Castell de Llordà, Isona, Catalunya

    The current state of the Castell de Llordà (image from Viquipèdia), populated for Borrell II by a monastic subsidiary

But, necessarily, such a project cannot be all about the Iberian Peninsula even if that’s where my personal networks are strongest. So there was lunch, and various people fading away and finally, the determined hold-out cohort reconvened for the last session of both conference and strand, as follows.

1730. Rethinking the Medieval Frontier, II: Eastern Europe and Eastern Mediterranean

  • Jakub Kabala, “Concepts of the Border in Early Medieval Central Europe”
  • Luca Zavagno, “Islands – Not the Last Frontier: Insular Models in the Early Medieval Byzantine Mediterranean, ca. 650-ca. 850
  • Nicholas Paul, “The Lord’s Tournament Ground: the performance of nobility in Crusader Outremer”
  • I was sorry about the small audience for this session, not just because I’d invited these people to speak from far away in all cases and could in the end offer them only a few hearers, but also because there were three quite different and testing conceptions of frontier space in operation, the discussion such as it was was very thought-provoking and I just wish there could have been more people in it. Kuba was dealing with early medieval ecclesiastical language for borders, which, unsurprisingly, was Biblical, coming from Exodus and Proverbs. While these were usually interpreted in commentaries as describing the boundaries of correct belief, beyond which only heretics would go, Kuba had many examples of churchmen invoking them to complain of more basically territorial infractions, Carolingian clerics writing of Brittany and Thuringia, Methodius of Bavarian infiltration of the province of Moravia, and so on. Clearly the Church had a sense of bounded space here, even if a Biblically-phrased one. Predictably, I therefore asked in questions how that space was bounded, given that it didn’t need to be politically controlled or defended and frequently wasn’t, and Kuba wisely said that the key question was who ordained its clerics.

    Fresco illustration from San Clemente di Roma, showing the apostles of the Slavs, Saints Cyril and Methodius, before the pope

    Fresco illustration from San Clemente di Roma, showing the apostles of the Slavs, Saints Cyril and Methodius, before the pope. By anonymous artistUnknown, Public Domain, https://commons.wikimedia.org/w/index.php?curid=2303590


    This got me thinking. It is that nodal concept of territory with which early medievalists now like to play instead of lines on a map, and it could be represented almost fractally, as each individual cleric answering or not answering the claimant authority himself had a congregation composed of villages or even households who might go to him but might instead go to the priest next-door. In some sense, at this lowest level, if you could go back there and ask people which fields and streams were in which farm and so on you could build a map up from these tiny tiles, as indeed people did for the term of Santa Maria de Manresa in 978 in a way that Jordi Bolòs hs since mapped (my example not Kuba’s obviously), but it would be sort of missing the point: the resource demarcated by such lines was the hearts and minds of those behind them, not the stuff up to the edge.3 If such a person crossed that line to go and visit someone, and then died, would the priest he ordinarily confessed to still get to claim him for burial? Somehow these questions did not come to me at the time, and I don’t know if they could be answered, but I think I will probably be asking them of Kuba when next we meet…4
    The Byzantine-built castle of Saint Hilarion, Girne, Northern Cyprus

    The Byzantine-built castle of Saint Hilarion, Girne, Northern Cyprus. By Richard – originally posted to Flickr as Saint Hilarion Castle, Girne, Northern Cyprus, CC BY-SA 2.0, https://commons.wikimedia.org/w/index.php?curid=7030408


    Luca, meanwhile, had and has a manifesto. A decent part of the Byzantine Empire was made up of large islands: if you count Sicily, Cyprus, Crete, Malta and the Balearics together you are looking at quite a lot of land-mass, yet they are almost always considered peripheral to the mainland’s interests, Sicily sometimes excepted. Luca argued instead that these are a third sort of space to range between the plains of the landward empire and the mess of islands that is the Ægean, places to which the sea is very important but which can function autonomously. They are also more than fortresses and defences, often being trade hubs and even—and this is the bit that catches me particularly—becoming sort of betweennesses once technically lost to the empire, with connections still visible in the form of ceramics, seals and coins after their conquest by or loss to opposing or local powers. Cyprus, indeed, was subject to something like a formal power-sharing agreement between the Empire and the Caliphate during the seventh century, and it’s persistently difficult to say whether it was really in the Empire or not thereafter; its officials used Byzantine titles and honours, but we’ve seen how that can work… Much of what seems problematic here stops being so if we start to see Luca’s islands as frontiers in the Islamic sense, as thughr, that is as passages from one space to another rather than barriers between them, and maybe that’s where we take it next.
    Manuscript illumination of Richard the Lionheart jousting with Saladin

    Manuscript illumination of Richard the Lionheart jousting with Saladin (N. B. this never actually happened)


    Similar reflections on a between-space came finally from Professor Paul, who pitched us a picture of Crusader Outremer as its visitors seem to have seen it by the twelfth century, not as a warzone but really more as a holiday camp where you came from the West to get your chivalry good and bronzed. An analysis of chronicles and literature both was behind this, from which emerged a picture of the lords of the Crusader kingdoms as the ultimate hosts and arbiters of chivalric conduct, rich and homed in exotic spaces where, yes, you might go fight Muslims but you might equally fight each other or hey, go hunting lions with trained cheetahs and go back home with a whole cluster of prestige stories whose attainment, rather than expanding Christendom, was really the point in going.6 Presumably not very many Crusaders’ journey was really like this but it was the story people wanted told, and for the audience raised questions about whether anyone saw this as the frontier of Christianity that we now see in it. Professor Paul’s answer was that the frontier became less visible the closer to it you got, and he linked this back to Kuba’s mission grounds with, I now suppose, that same sense of the reductive optic by which you could keep going down a level and define the boundary slightly differently each time you zoomed in. Of course, in Crusader Jerusalem there would be about five cross-cutting ways in which you could define it, which was exactly why I had been so keen to get a Crusader specialist in on this whole thing. Professor Paul did not disappoint.

So that was the end, and accordingly those of us still left went with one accord to the bar, and I can’t remember what eventually made us leave it but we must have done, because I have stuff to report from elsewhere on the next day as well. But to that, we will come next post! [Edit: I forgot the ending… !] Finally, to end with, proof that I will go on needing more shelves and more reading time as long as I keep going to this conference…

Books bought at the 2015 International Medieval Congress, Leeds

The book haul from 2015, assembled shortly after my return to Birmingham


1. In Jonathan Jarrett, “Comparing the Earliest Documentary Culture in Carolingian Catalonia” in idem & Allan Scott McKinley (edd.), Problems and Possibilities of Early Medieval Charters, International Medieval Research 19 (Turnhout 2013), pp. 89-128, DOI: 10.1484/M.IMR-EB.1.101679.

2. I’m thinking here mainly of Chris Wickham, The Mountains and the City: the Tuscan Appennines in the early middle ages (Oxford 1988), esp. pp. 357-365.

3. The Bull is printed in Ramon Ordeig i Mata (ed.), Catalunya Carolíngia IV: els comtats d’Osona i Manresa, Memòries de la Secció històrico-arqueològica LIII (Barcelona 1999), 3 vols, doc. no. 1245, and how long it seems since I’ve cited that work! I must have been teaching… The mapping is done in Jordi Bolòs & Victor Hurtado, Atles dels comtat de Manresa (798-993) (Barcelona 2004), p. 53.

4. The question about burial rights mainly occurs to me because they were significant in the demarcation of early English parishes: see John Blair, The Church in Anglo-Saxon Society (Oxford 2005), pp. 433-471 with particular disputes at pp. 450 & 463.