Tag Archives: Berbers

The conference before the storm: Leeds International Medieval Congress, 2019

Looking back on the last pre-Covid International Medieval Congress seems like a different world by now, even though we’ve but recently had the 2022 one, where, ironically or not, I caught my first dose of Covid. I guess that, because of that and because of the big push towards online hybrid participation that the pandemic gave us, it’s clear already that we’re never going back to quite the same experience of a campus full of medievalists meeting and interacting, but will now live with the sense, firstly, that that may be dangerous as well as desirable and that some people just aren’t going to be able to take part, and secondly that a lot of the action is in fact happening off-stage, in the ether.1 So this was the end of an era, or the last stop before a change of trains, or some other metaphor. And, to be honest, because of that, before picking up my notes on it I would have said I remembered very little of what happened at the 2019 Congress, as opposed to any other year since the IMC moved to the Central campus. I didn’t organise anything myself, is all I would have told you this morning, and on inspection that is completely untrue: Rethinking the Medieval Frontier ran for a full day, with people speaking from two continents about places from the Canaries to Kashmir. So as it transpires, I was there (obviously) and was pretty busy (nearly as obviously) and learnt a good few things (thankfully), and it was actually an impressively international and intersectional gathering that had all kinds of promise for the future threaded through it, and it still seems worth writing a report on it. It’s just that the future took a different turn… Because these reports are always huge, however, and not necessarily of interest to all (certainly not throughout), I’ll do what has become my practice and give you the running order of my conference experience, and then put actual commentary below a cut and let you decide (the few of you reading on the actual site rather than in your e-mail, anyway) how much further you care to go.

Monday 1st July 2019

119. Materialities at Birkbeck, I: between mind and matter in medieval monetary policy

  • Rebecca Darley, “Discourses on Absence, or Kalabhra and Vakataka Monetary Policy in Early Medieval Southern India”
  • Chris Budleigh, “Surplus and Scarcity: the contested relationship between monetary supply and aristocratic land management in Comnenian Byzantium”
  • Sidin Sunny, “The Lighter Dirham: power relationships in medieval Spanish society and tendencies in coin fineness and debasement.”

240. The Use and Construction of Place, Space, and Materiality in Late Antiquity

334. Seas and Floods in the Islamic West

  • Andrew Marsham, “Nile Flood Levels and Egyptian Revolts in the Early Medieval Period”
  • Xavier Ballestín, “Ships, Seafarers, Sails and Bows: a source approach to marine networks and coastal settlement in the Western Mediterranean basin on the eve of the rabaḍ uprising in Córdoba, 202 AH/818 AD”
  • Maribel Fierro, “Sea in the Life Narratives of Andalusi Scholars and Saints”

Tuesday 2nd July

530. Rethinking the Medieval Frontier 2018, I: Iberian Spaces

  • Jonathan Jarrett, “Ends of Empire: Two Island Frontiers between Byzantium and Islam”
  • Stacey Murrell, “Centering the Marginal: concubines on Castilian frontiers, c. 1050-1350
  • Sandra Schieweck, “Iberian Border Regimes: the case of Castile and Navarre in the late Middle Ages”

630. Rethinking the Medieval Frontier, 2018, II: Administration and Control

  • Luca Zavagno, “‘The Byzantine Liquid Frontiers’, or How to Administer Insular and Coastal Peripheral Spaces and Stop Worrying About It”
  • Davor Salihović, “The Distribution of Bordering in Late Medieval Hungary”

730. Rethinking the Medieval Frontier 2018, III: between religions

  • Roberta Denaro, “Far from the Corrupting City: building the frontier as a stage for martyrdom and asceticism, 8th-10th centuries”
  • Turaç Hakalmaz, “‘Islandness’ of a Coastal Kingdom: the case of Cilician Armenia”
  • Aniket Tathagata Chettry, “Exploring the Complexities of a Brahmanical Frontier in Bengal”

830. Rethinking the Medieval Frontier 2018, IV: dealing with power on the frontier

  • Jakub Kabala, “Claiming Authority over the Edge of the World: Frontier Strategies in Salzburg, c. 870″
  • Zeynep Aydoğan, “Conquest and Territoriality in the Late Medieval Anatolian Frontiers”
  • Andreas Obenaus, “To Whom Might/Do They Belong? Claims to Newly-Discovered Atlantic Islands in the Late Medieval Period”

Wednesday 3rd July 2019

1048. Forging Memory: false documents and historical consciousness in the Middle Ages, I

  • Graham Barrett, “Charters, Forgeries, and the Diplomatic of Salvation in Medieval Iberia”
  • Daria Safranova, “Using and Detecting Forged Charters in Northern Iberia, c. 900-1100″
  • Levi Roach, “True Lies: Leo of Vercelli, Arduin of Ivrea, and the Struggle for Piedmont”

1140. Byzantine Materialities, II: Ephemera and Iconoclasm

  • Rachel Banes, “You Can’t Write That Here! Mapping Religious and Secular Graffiti in Asia Minor, c. 300-700 CE”
  • Daniel K. Reynolds, “Images, Icons and Apologetic: Christian Iconoclasm in Early Islamic Palestine”
  • Leslie Brubaker, “Dancing in the Streets: the ephemera of Byzantine processions”

1252. Transport, Traders, and Trade Routes in Early Medieval Europe

  • Ewa Magdalena Charowska, “Dugout Builders: the trademark of the Sclaveni in the 6th and 7th Centuries”
  • Daniel Melleno, “From Strangers to Neighbors: Franks and Vikings in the late 9th century”
  • Thomas Freudenhammer, “Rafica: early medieval caravan trade between the West Frankish kingdom and al-Andalus”
  • Victor Farías Zurita, “Response”

1340. Byzantine Materialities, IV: workshops, trade and manuscripts

  • Shaun Tougher, “Macedonian Materialities: the Menologion of Basil II”
  • Chris Wickham, “Materialities of Middle Byzantine Exchange in the Aegean”
  • Flavia Vanni, “Men at work: stucco workshops on Mount Athos”

Thursday 4th July 2019

1509. Gold, Coins and Power in the Early Middle Ages

  • Marco Cristini, “The War of the Coins: Numismatic Evidence for the Gothic War”
  • Nicholas Rogers, “Angels and the King’s Evil: projections of royal authority”
  • Vera Kemper, “‘All that glitters is not gold’: heroes and material wealth”

1652. The Monetary System and Currency in Eurasia in the Pre-Modern Era, II: money and its circulation in British Isles and Scandinavia

  • Yuta Uchikawa, “Commerce and Coin Circulation around the Irish Sea in the 9th and 10th Centuries”
  • Hiroko Yanagawa, “The Irish-Sea Imitations and their Circulation during the Middle Ages”
  • Kenji Nishioka, “The Use of Money in Scotland during the 12th and 13th Centuries”
  • Takahiro Narikawa, “Church and the Money Circulation in High Medieval Norway”

1738. Materialities and Religion in Medieval Armenia and Byzantium

  • Katherine New, “The Representations of Material Objects in Medieval Culture: statue or doll in Byzantine mythography”
  • Carmen Morais Puche, “Medieval Byzantine Coinage in Patrimonio Nacional: image, materiality and religions”

Continue reading

Leeds IMC report for 2015, part 2

Back to the conference reportage, then, and far from the end of that too; you can probably imagine how much I want to be through this backlog, so I shall launch in and try to be brief… But the second day of the 2015 International Medieval Congress was a good one for me, as the sessions I went to covered pretty much the range of my interests and mostly they had people in I’ll go out of my way to hear talking, too. It unrolled like this.

539. Texts and Politics in the Long 10th Century, I: the Western kingdom

  • Horst Lößlein, “Establishing Rule: Charles the Simple and the cases of Western Francia and Lotharingia”
  • Fraser McNair, “Histories in Diplomas: kings, archbishops, nobles and the disputes over St Servatius’s abbey, Maastricht, 898 and 919”
  • Ed Roberts, “Religious Patronage in the Reign of Louis IV: dynasty, memory and the monasteries of St-Corneille and St-Remi”
  • When I started in on this whole research thing there was approximately one chapter about tenth-century Francia that had been written in my lifetime, so it’s really good to see people interested in working over the difficult evidence of the period and trying to understand how we got from the imperial break-up of 887 to something quite like France, Germany, Italy and Flanders a century later. This is partly the fault of Geoff Koziol, who was invoked in all these papers, but the pieces still need assembly.1 Each of these speakers had a piece, Dr Lößlein looking at the patterns of attendance at King Charles the Simple (899-923)’s courts and noting that although Charles was able to fight and negotiate his way into his secondary kingdom of Lotharingia, his inability to cow Duke Robert of Neustria, his eventual and short-lived successor, meant that there were large areas of his main kingdom of the West Franks where Charles could not actually go.2 Not just Robert’s territories, too, I might have added, but the difference is that he had to work with Robert nonetheless, whereas he could wait for people from south of the Loire to come to him. Fraser, an old friend by now, appealed to my scholarly heart by pointing out that there are narrative sources for the early tenth century in Francia, they’re just in charters, and he showed the different spins that court and Archbishops of Trier put on one particular dispute when thus recounting it. I enjoyed this, but especially for the subtle observation that Charles the Simple’s diplomas stress consensus and participation much more than those of his predecessor in Lotharingia, King Zwentibold. Fraser may get me to revise my opinion of Charles yet. Lastly, Ed, who noted how difficult a relationship Charles’s son, the unlucky but dogged Louis IV, had with the legacy of his father, whose reign had ended in civil war and imprisonment by his magnates, something which Louis at least suffered only briefly. Ed argued that Louis made his own way rather than pursuing a ‘Carolingian’ policy and having now taught his reign, I’d be inclined to agree. Questions here revolved mainly around the Spanish March (I bet you can’t guess who asked that one) and queens, since Louis’s queen Gerberga seems to have been an awful lot of his support thanks to being sister of King Otto I of the Germans.3 All of this, I think, goes to show that the pieces are there, it just needs people to find the work interesting enough to make it so to others.

    Ottonian family tree from the twelfth-century Chronica Sancti Pantaleonis

    A rather wonderful Ottonian family tree from the twelfth-century Chronica Sancti Pantaleonis, image public domain via Wikimedia Commons. Note how Gerberga and her children appear but no mention is made of her unlucky husband…

Then coffee, and then a session about which I had no choice, because I was moderating it, but didn’t need one because it was also really interesting.

641. Re-Formed Coinage, Renewed Meaning: using, imitating, and disposing of Byzantine coins far beyond imperial frontiers

  • Lin Ying, “Byzantine Gold Coins in Chinese Contexts: three approaches”
  • Florent Audy, “Scandinavian Responses to Byzantine Coins”
  • Rebecca Darley, “Valuing Byzantine Gold Coins in Medieval South India”
  • The core question of this session is not hard to spot, I guess: Byzantine coins are found in faraway places where their context as imperial currency could not apply, so what were people doing with them? In China, Professor Ying told us, they were mainly burying them with dead people, and along the Silk Routes and into Sogdia making things that looked like solidi to do that with as well, usually doubly or triply pierced for wearing; there’s very little indication that this was more than a species of jewellery to a population to whom normal coins would have looked very different. In Viking Scandinavia, that was also happening but there is more sign of a discerning user-base: although Byzantine coins are a tiny fraction of the foreign money and bullion that was accumulating in Scandinavia in this period, the gold is never pecked or tested and very often set as jewellery, whereas the silver usually had been pecked but only when it was real coins; there were also imitations of Byzantine miliaresia but except in Finland, these don’t seem to have actually circulated even as bullion. So why make them? As with the Chinese context there is more to do here. Lastly Rebecca provided the Indian context, not unlike the Chinese one in as much as Byzantine coins were apparently commodities here but treated fairly consistently, usually double-pierced above the bust and also imitated but only in gold, not as plated knock-offs; the contexts are almost all lost but use in temple contexts seems a better fit to what there is than anything to do with commerce or ports. That provoked a sharp question in discussion, because while in India the focus is clearly on the imperial portrait, in China it can often be on the reverse, leading someone to wonder if the coins were appreciated as Christian symbols, which Professor Ying thought possible. Certainly, as someone else observed, that would be about all you could see on a coin someone was wearing as jewellery unless you were impolitely close! This all hung together very well and I gather that publication of something deriving from this is in distant prospect; it should be fun.

    Double-pierced Byzantine solidus of Emperor Justin II, found in a tomb at Guyuan

    Double-pierced solidus of Justin II, found in a tomb at Guyuan; click through to an article on Lin Ying’s in which further context and some comparator finds are presented

That got me to lunch, and then it was off to a different bit of my interests! I do begin to understand how someone like me must be almost impossible to schedule for…

733. The Early Islamic World, VI: Iberia

  • Nicola Clarke, “Law, Families, and the Frontier in Umayyad Iberia”
  • Mateusz Wilk, “Power, Law, and Ideology in Umayyad Spain”
  • Eduardo Manzano Moreno, “Conquest and Settlement: what al-Andalus can tell us about the Arab expansion at the time of the Umayyad Caliphate”
  • I will pretty much always go to hear Eduardo Manzano speak, but here there were obviously other things to interest me too. Dr Clarke dug into the agendas of the Arabic sources for the conquest of al-Andalus, all significantly posterior to events and for the most part more interested in trying to settle questions of how the caliph should behave to his lieutenants when they exceed his authority, and indeed who should have been caliph at all and why (for example, being able to restrain those same lieutenants), the result of which is that it’s quite hard to say how far either Caliph al-Walīd or the lieutenant in question, Mūsā ibn Nusayr, were in any real control of events. Dr Wilk, on the other hand, saw in them an attempt to picture Muslim Spain as a new and better Umayyad Syria, but with shifts once the Malikite school of law took hold there in the ninth or tenth centuries (and with no useful ninth-century sources, which is hard to say). This provoked surprising amounts of argument; commentators proved very invested in the importance of Malikism in al-Andalus either as a mark of Arabian connection or as the ineluctable result of fugitives from Arabia turning up there, and it would perhaps have been more fun to set these people arguing with each other than with Dr Wilk. Lastly Professor Manzano pointed out some odd things about the Muslim conquest of Spain, not least that it was accomplished largely by Berber auxiliaries whose acculturation to Islam took place largely in the peninsula, not before getting there, and that by moving a large salaried army into the peninsula and keeping it that way rather than settling it, at least at first, the new rulers committed themselves to importing a whole fiscal system, including gold coin for tax and copper coin for pay, where nothing like it had existed for a long time, which more or less required the cooperation of Christian worthies to make it work. This got Professor Manzano and me into an argument about the survival of the Visigothic taxation system and how far that involved copper, an argument that Ann Christys had to stop but in which I would now graciously concede that we were both wrong, which I’m sure would amuse him.4

    Copper-alloy fals of the unlocated al-Andalus mint

    A coin on the importance of which we could agree, a copper-alloy fals of the unlocated al-Andalus mint, struck in somewhen during the eighth or ninth centuries I guess, Jean Elsen & ses Fils,
    Auction 120, 15 March 2014, lot 1594

Revitalised by dispute, I imagine I needed tea less than usual at the end of this session, but with the last session of the day still to come I certainly did still need it.

814. Networks and Neighbours, IV: tracing aristocratic networks in three early medieval kingdoms

I was here partly because the title involved some of my keywords and partly out of a loyalty to a related journal that was at that stage (this is a story for another time) still supposedly about to publish me, but also because Roger Collins was supposed to be moderating and that, unfortunately, proved not to be so. The running order was this:

  • Paulo Henrique de Carvalho Pachá, “Searching for the Visigothic State: monarchy and aristocracy in the Visigothic kingdom of Toledo”
  • Karen Torres da Rosa, “Merovingian Testaments and Power Relations in the Transference of Goods”
  • Renato Rodrigues Da Silva, “Northumbrian Aristocracy through Archaeological Evidence: coins and coinage”
  • Señor de Carvalho engaged directly with the work of Luis García Moreno, arguing that rather than an eternal opposition between kings and nobles in Visigothic Spain we should see a periodic rebuilding of consensus between these and other elements of the state which could break down in a variety of ways, not just that defining cleavage, since the monarchy was obviously unable to operate without any aristocratic support at all and the aristocracy was frequently divided.5 This made sense to me and the only thing that surprised was the age of the scholarship being engaged, surely written before the speaker was born. Discussion here was very constitutional, and made my normal ‘realpolitikal’ take on such power dealings feel very out of place. Miss da Rosa’s work was at too early a stage for it to be fair for me to comment on it here, though, and Señor Rodrigues’s paper, about the early Northumbrian silver coinage as a tool of aristocratic power, I thought rested on some pretty unprovable assumptions about moneyers; there were many ideas here that needed better links to the evidence. I’m afraid that at the end of this, incipient local loyalties not withstanding, I was minded not to come to another Networks and Neighbours IMC session.

    Obverse of a silver penny of King Aldfrith of Northumbria (685-704), Cambridge, Fitzwilliam Museum CM.1980-2007

    Obverse of a silver penny of King Aldfrith of Northumbria (685-704), Cambridge, Fitzwilliam Museum CM.1980-2007

    Reverse of silver penny of King Aldfrith of Northumbria (685-704), Cambridge, Fitzwilliam Museum, CM.1980-2007

    Reverse of the same coin. I think the triple-tailed wolf probably militates against this being an attempt to churchify the coinage, myself…

Looking back over this as I write it up, it strikes me suddenly how generalised the use of coin evidence is becoming in the fields of history I follow. Granted, one of these sessions was explicitly about it, but coins were part of one speaker’s evidence in two of the other sessions as well, which as you see makes hunting down suitable illustrations much easier for me! It’s nice to think, though, that the numismatic gospel might be getting out there. Anyway. What I did with the evening, I cannot now recall; I fervently hope that it was spent drinking with friends and colleagues, and certainly on one night of the conference I went hunting curry houses with two of the Birmingham posse; perhaps that was this evening? But in any case, it is another day recounted. Next one in two posts’ time!

1. My point of reference would have been Rosamond McKitterick, The Frankish Kingdoms under the Carolingians, 751-987 (Harlow 1987), pp. 305-339, but now as I say there is also Geoffrey Koziol, The Politics of Memory and Identity in Carolingian Royal Diplomas: the West Frankish kingdom (840–987) (Turnhout 2012), and we’re still reacting.

2. On this I cannot resist citing Koziol, “Is Robert I in Hell? The Diploma for Saint-Denis and the Mind of a Rebel King (Jan. 25, 923)” in Early Medieval Europe Vol. 14 (Oxford 2006), pp. 233-267, which is fun.

3. On Gerberga, see Simon MacLean, “Reform, Queenship and the End of the World in Tenth-Century France: Adso’s ‘Letter on the Origin and Time of the Antichrist'” in Revue belge de philologie et d’histoire Vol. 86 (Bruxelles 2008), pp. 645-675, DOI: 10.3406/rbph.2008.7582.

4. I’m wrong because I hadn’t realised quite how early the Visigothic copper coinage we know about was, and it almost certainly wasn’t still running by 711; he’s wrong because it existed at all, dammit. See Miquel Crusafont i Sabater, “The Copper Coinage of the Visigoths of Spain” in Mário Gomes Marques and D. Michael Metcalf (edd.), Problems of Medieval Coinage in the Iberian Area: a Symposium held by the Sociedade Numismática Scalabitana and the Instituto de Sintra on 4-8 October, 1988 (Santarém 1988), pp. 35-70, but now also Crusafont, Jaume Benages, Jaume Noguera Guillén, Eduard Ble Gimeno, Pau Valdés Matias, Tomi Cartes, Xavier Sicart & Joan Enric Vila, “La sèrie de plata de la monarquia visigoda” in Acta numismàtica Vol. 45 (2014), pp. 71-80, which changes the picture quite a lot!

5. That work being Luís Agustín García Moreno, Historia de España visigoda (Madrid 1989), to which one might for example compare Javier Arce Martínez, “The Visigoths in Spain: old and new historical problems” in Walter Pohl & Veronika Wieser (edd.), Der frühmittelalterliche Staat – europäische Perspektiven, Forschungen zur Geschichte des Mittelalters 16 (Wien 2009), pp. 31-42.

Leeds IMC report for 2015, part 1

It’s a bit ridiculous, isn’t it, this backlog, but yet it does reduce, and as a result I am now into the veritable height of the European medievalist’s conference season, the International Medieval Congress at what is now my home base at the University of Leeds. Now, in fact on this first day of the Congress there was a lot of sorting out of that ‘home’ aspect, so I missed the keynote lectures and the first session of papers, but finally arriving during the Monday lunchbreak, I was able to begin the academic day like this:

233. The Early Islamic World, II: Provinces and Frontiers – Syria and the West

  • Corisande Fenwick, “Berbers and Borderlands: frontier society in North Africa”
  • Anna Leone, Marco Nebbia, Ralf Bockmann, Hafed Abdouli, Moftah Haddad and Ahmed Masud, “Changing Landscape in the 8th Century to the 10th Century: the case of the Jebel Nefiya and Tripolitania”
  • Denis Genequand, “Elites in the Countryside: recent research on the Umayyad ‘desert castles’
  • I went to this session partly because of knowing Corisande, partly because of a vague fascination with the Umayyad desert palaces that has occasionally shown itself here and mainly because Corisande had waved the words ‘frontier’ and ‘borderlands’ at us, usually guaranteed to catch my interest. Certainly the area she was looking at challenges our usual ideas of borders, since the vast area of Africa taken over in the Umayyad conquests of the seventh century was so huge as for the presence of the notional occupiers to have to be very sporadic and consequently very concentrated, which leaves a distinct archæological profile marked off by garrison architecture, mosques, a greater range of foodstuffs and, most of all, coins from military pay, and beyond it, really very little presence. For me this paper was problematised by an assumption that Corisande verbalised in questions, that new buildings mean new people; if there were in fact assimilation of local populations into these fortress settlements going on, you could not detect it that way. Still, the extremity of the social division was a point well put.

    Remains of the Christian church at Henchir al-Faouar in Tunisia

    Ironically, the best images I can find from the sites named in this paper are of the Christian church at Henchir al-Faouar in Tunisia

    Of the other two papers, the former was the more peculiar, as only one of the authors had in fact been advertised on the program and she had been unable to come, so the paper was read by Andrew Marsham and had a title that was also different from that advertised. Nonetheless, it was interesting: the team in question have been carrying out a survey of mosques over much of the old province of Tripolitania in what is now Libya and were now proceeding to join this up to a survey of settlements. Oddly, the mosques are not all at the settlements, which tend to cluster on hilltops in defensively-clustered fashion at distances of 5-7 kilometres from each other, whereas the mosques could often be in the wilds between them. Dating all this is the next problem, since some of the settlements began in the fourth or fifth centuries and some are Ottoman, with pretty much everything in between too, so the changing landscape had yet to become visible but the possibilities were considerable.
    The fortified granary of Qasr Kabaw in the Jebel Nafusa

    Also, the architecture is amazing. This is thirteenth-century, apparently, but I don’t care; it is the fortified granary of Qasr Kabaw in the Jebel Nafusa, about which you can read slightly more here

    Lastly Dr Genequand took an overall survey of the various buildings in Syria that have been classed as Umayyad ‘desert palaces’, although he tried to avoid both of the words ‘palace’ and ‘castle’ because the variety between the 38 such sites is such as to make generalisations like that difficult; they are more normally estate centres, with areas around them irrigated for intensive farming and produce collection facilities in the complex, and while some are luxurious, with their own baths and mosque complex and so on, and some are fortified and a few are both, and they seem to have grown and changed over time, they are still probably more like really big desert villas than either palace or castle, if you have to find a single word at all.
    One of the erstwhile dams at Wadi al-Qanatir, the area around the Umayyad 'palace' of Umm al-Walid, in Jordan

    One of the erstwhile dams at Wadi al-Qanatir, the area around the Umayyad ‘palace’ of Umm al-Walid, in Jordan, image from Museum With no Frontiers

Then tea and a chance to see an old colleague kick up some fuss, as follows.

325. Byzantium in Context, II: Environment, Economy and Power – Crisis and Renewal in the Byzantine World

  • Mark Whittow, “Byzantium and Global History: towards a new determinism?”
  • Adam Izdebski, “The Middle Byzantine Revival from an Environmental Perspective: a return to antique models”
  • Johannes Preiser-Kapeller, “Topography, Ecology and (Byzantine) Power un Early Medieval Eastern Anatolia and Armenia, 750-1000”
  • Myrto Veikou, “A Concerted ‘Discourse’: interplay between environment and human agency in the area of Smyrna (modern Izmir) in the 13th century CE”
  • This session had gathered a much bigger crowd than would fit into the tiny room it had been allocated to, which is a lesson about the revival of interest in Byzantium more generally in medieval studies, I think. Mark, coming very visibly from his involvement with the Global Middle Ages project, accordingly set out a manifesto for a new medieval European history in which the continuing Byzantine Empire was the default comparator, not the weird remnant, a sign of what ‘should’ have happened everywhere. This would, he then further defined, need to include the perspective that in the Middle Bzyantine period prosperity became rural rather than urban, a phenomenon that we also see in other places and which Mark bravely suggested might have something to with climate. The obvious point of reference here was Ronnie Ellenblum’s work, which Mark hoped one might be less deterministic than, but mainly I wonder how once you have scaled up to the level of climate one can make any single place central to a hypothesis, however big it was.1 The other papers tried to make such connections more explicit, nonetheless, Dr Izdebski comparing coin circulation and pollen patterns across central Greece (the only place where adequate survey evidence exists, he said) and determining two very similar-looking phases of expansion in the fourth to sixth centuries and the first half of the second millennium, but the coins and the pollen don’t agree about when the latter was and neither make a great deal of sense next to the supposed climate profile. Dr Preiser-Kapeller, meanwhile, ran us very summarily through the history of Armenia from the seventh to tenth centuries and concluded that while the fragile local ecology would impact the two surviving noble houses’ grip on power in the area after the year 1000, up till that point military conquest by Persians and Arabs was a far better explanation of how the area wound up with only two such houses from fourteen than was anything environmental. The point of Ms Veikou’s paper, lastly, was mainly to put the URL of her project before us, a project that as far that URL now shows had by then already wound up and has produced no further publications since it did. So no points from me for that, I’m afraid.

    The tenth-century church of Akdamar Island, in the salt Lake Van in Armenia

    The tenth-century church of Akdamar Island, in the salt Lake Van in Armenia, from which lake Johannes’s climate evidence was largely coming, and fair enough

    I found the three actual papers in this session a paradoxical combination, and this came out in discussion. All three speakers were attracted by the idea that large-scale survey that factored in changes in the ecological sphere alongside more material evidence of human usage could tell us something, but when approached on what had to admit either that the data was not yet collected (as in Cappadocia, where much is visible but very little dated or interpreted, or that when it had been it had made sense only on a regional basis and not compared well with anywhere else or the global pattern (as at Lake Van or Miletus in Greece). The effect was to leave the audience, and indeed one at least of the speakers, much more sceptical that this was a useful approach than they had been when we all entered the room, as if Ellenblum’s book, like the first Velvet Underground album, has made every one of its readers determined to have a go too and then discover that trying to be less erratic and offhand than Lou Reed somehow doesn’t produce better rock and roll. I suppose the real point for us to work on here is the junction between macro-scale and micro-scale pictures; if at a local level one can entirely escape what is apparently the global trend one has to ask what difference the global trend really made to people, a problem that we have of course been seeing with generating concern about the current global ecological situation since, well, as long as I can remember really.

Presumably there was then food, as my conference program is pretty much marked up with receptions for the evening so there wouldn’t have been time later. Between the food and the wine, however, came one final academic event for the day.

401. Early Medieval Europe Lecture

    Abbey church of Corbie, from Wikimedia Commons

    The modern state of the abbey church of Corbie, from Wikimedia Commons

    The annual Early Medieval Europe lecture was this year given by none other than Professor Mayke de Jong, speaking with the title “Carolingian Cultures of Dialogue and Debate”, so as you might expect I went. Mayke was speaking about a difficult text on which she has been working for a long time, the Epitaphium Arsenii of Paschasius Radbertus. This is an anonymised critique of the policies of the Carolingian Emperor Louis the Pious written in the form of a dialoguic account of the life of one of his relatives, Abbot Wala of Corbie (as he ended his earthly career).2 Just explaining what it is isn’t simple, therefore, but Mayke is one of three people who have recently written about it, all coming into the field (as she explained) with different historiographical demons to slay.3 The particular one she tackled here was the idea that the early Middle Ages was an era in which there was no public sphere and the ancient tradition of ‘speaking truth to power’ died off, in which rulers were influenced not by the voices of the crowd but a closed circle of advisors. Texts like the Epitaphium show that this is not true, at least if Mayke’s right that its much more polemical second book was intended for an audience beyond the monastery at Corbie where it was written. The whole text rests on the idea that it was not just all right but morally necessary to try to correct the emperor about his mistakes, after all, and that this could be done by this kind of literary device. Mayke had other examples of people rewriting events in literary fashion to put their view across, but it now strikes me after teaching it for a term again that another obvious one of these texts is Einhard’s Vita Karoli, because whatever its date and purpose was it’s certainly using praise of Charlemagne in the reign of his successor to do something. The whole lecture was full of wry wit and sharp observations about the way that people’s intellectual traditions have constructed their opinions, and she was quite right that if we as scholars of the early Middle Ages want to get our field away from the old idea of the Dark Ages we need better to understand why people find it useful to put it there.4 But her final point, that the Carolingian religious sphere was a public one that included laymen, shows how far our categories are crumbling as we better understand what authors like Paschasius were doing with their texts.

And so that wound up the first day of the IMC of 2015, and I will alternate the reports on the remaining three with shorter and more discursive content but I will, by my blogger’s pledge, get it done, and then continue onwards!

1. Ellenblum’s work referred to here is R. Ellenblum, The Collapse of the Eastern Mediterranean: climate change and the decline of the East, 950-1072 (Cambridge 2012), to which at some point I am also going to have to pay attention I suppose. On issues of scale, it always seems worth my citing Julio Escalona, “The Early Middle Ages: a scale-based approach” in idem & Andrew Reynolds (edd.), Scale and Scale Change in the Early Middle Ages: exploring landscape, local society, and the world beyond, The Medieval Countryside 6 (Turnhout 2011), pp. 9-29.

2. It is available in a deprecated but still unique translation for the English-speaker as Allen Cabaniss (trans.), Charlemagne’s Cousins: contemporary lives of Adalard and Wala (Syracuse NY 1967).

3. Referring to M. de Jong, The Penitential State: authority and atonement in the age of Louis the Pious, 814-840 (Cambridge 2010), but also to Courtney M. Booker, Past Convictions: the penance of Louis the Pious and the decline of the Carolingians (Philadelphia PA 2009) and some unnamed work by Steffen Patzold that I don’t know, but which might be (or be referred to in) his “Consensus – Concordia – Unitas: Überlegungen zu einem politisch-religiösen Ideal der Karolingerzeit” in Nikolaus Staubach (ed.), Exemplaris imago: Ideale in Mittelalter und früher Neuzeit, Tradition, Reform, Innovation 15 (Frankfurt 2012), pp. 31-56 (non vidi).

4. Mayke cited, among other things, Ian Wood, The Modern Origins of the Early Middle Ages (Oxford 2013), and I might add, with my original cautions as linked, Kathleen Davis, Periodization and Sovereignty: how ideas of feudalism and secularization govern the politics of time (Philadelphia PA 2006).

Iberia: your genes are riding up on one side

I’ve been sitting on this paper for a while, hoping I could get some geneticist to collaborate on the write-up, because while I recognise enough of the words in genetics at least not to fall off when the argument goes round corners, I certainly can’t evaluate whether it’s soundly based or not. Simon Ford back at Clare in Cambridge gave it a once-over and thought it basically sane, though—and my thanks to him—and the point has come to write about it. Please bear in mind that I am not an expert in this stuff and would welcome any corrections or different perspectives, and read on. The work in question is a paper with twenty different authors that appeared in the American Journal of Human Genetics for 2008 entitled “The Genetic Legacy of Religious Diversity and Intolerance: Paternal Lineages of Christians, Jews, and Muslims in the Iberian Peninsula”.1 What it does is to take samples of the DNA of 1140 people from all over modern Spain and Portugal and compare them to similar datasets from Morocco and Tunisia plus an independently-derived average one for Sephardic Jews. The point of all this is the historical context that the Iberian Peninsula has, for a lot of its history, had a considerable Jewish population (`Sephardic’ actually comes from the Hebrew for Spain, ‘Sefarad’) and, of course, between about 710 and 1610, a fairly significant Muslim one that was ruling most of the area for most of that time. And, despite the fairly pompous title, what this paper does is compare what they consider to be the known history of the peninsula with the current genetic traces of population admixture.2

Haplogroup Distributions in Iberian, North African, and Sephardic Jewish Populations

"Haplogroup Distributions in Iberian, North African, and Sephardic Jewish Populations." "Sectors in pie charts are colored according to haplogroup in the schematic tree to the right, and sector areas are proportional to haplogroup frequency."

And these are, in a sense, the results. You have to realise, before you start to read this thing, that we are in a game not of certainties or clear causation here but rather of statistically significant correlation. So, you will notice that the three African samples (which they got from elsewhere3) are dominated by haplogroup E3b2 (and I’m not even going to try and explain what a haplogroup is; I would just have to copy it from a better explanation like this one anyway) but the Iberian ones are dominated instead by various branches of R1. This doesn’t stop each of those groups having some trace of the other one’s dominant element, because these things occur throughout most of humanity by now, and the question is not usually down to a single genetic signature like the ‘Cohen gene’ but to a pattern being convincingly like another pattern. If you compare it to the Sephardic Jewish signature at top right (again, from elsewhere, on this occasion a separate survey by two of the authors whose data is only given as supplemental information online4) you’ll see that there the significant marker seems to be the balance of groups G, J2 and all other J groups, which is a bit harder to spot. So, rather than just try and spot colour matches it seems worthwhile to say what the paper’s authors think they’ve found, given that they have crunched this data in a number of other ways that don’t make such colourful images, and then remark on that. Their conclusions were, roughly:

  1. Obviously, the Gibraltar Straits do mark a genuine divide in the make-up of the populations, which is not to say that there’s no common blood (ultimately, after all, we’re all cousins) but that there is a statistically significant (and fairly obvious) difference.
  2. The Basque country and Gascony have a strong showing from haplogroups that barely show up elsewhere (R1b3f, otherwise only strongly represented in Catalonia and the Balearics, weirdly; R1b3d; and in the Basque Country proper, R1b3b, which actually doesn’t show up anywhere else on the plot except for a sliver in North-West Castile, although I wonder if the big sample size there might not be something to do with that) and are also statistically quite different because of that.
  3. In the peninsula overall, admixture from an African-type parental population appears to be 10·6%, but this varies widely; there is none in the Basque zones, but 21·6% in Castile, i. e. twice as much as elsewhere.
  4. Admixture from a Jewish-type population is rather higher, 19·8% overall, but again with variation: none at all in Minorca, but 36·3% in Southern Portugal.
  5. The diversity of haplogroups within the dominant one from Africa is lower in the Iberian Peninsula than in Africa, suggesting that only a subset of the African population as it now is is represented in the peninsula’s genes.
  6. Contrariwise, the diversity of the Jewish sample in the Iberian population is higher, suggesting a longer-term admixture (though see below).
  7. The African sample is represented, not as one might expect most strongly in the south around Granada and least strongly in the north, but rather in the west, especially Castile and Galicia, that is the furthest parts north of the west, as well as also in Minorca which is less surprising maybe.5

Some of this makes perfectly good sense with what we know of the demographic history of this area, although it does persistently have to be borne in mind that we are talking about a history covering all of the last, say, three thousand years, piled up and indistinguishable. There is some possibility of distinguishing chronology with such evidence: as the authors say, the low diversity of the African sample in the Iberian peninsula compared to the Jewish or African-local ones suggests that it arrived more recently than the others because it has presumably had less time to spread and average out. But this is not ‘proving’ the Muslim conquest from genetics or anything; it is noticing a particular phenomenon that the conquest we already knew about provides an obvious explanation for. Likewise, the strong Jewish signal in South Portugal is odd until you consider that Portugal, unlike Castile or Aragon-Catalonia, didn’t expel its Jews and therefore picked up quite a lot of exile population from the reconquered areas of those two kingdoms, i. e. the south, in the fifteenth century, who have presumably left some trace in the genepool since then. On the other hand, the western-side bias of the African signal is very strange. It is certainly true that Muslim settlement, for most historians at least, is unlikely to have been substantial outside of Córdoba’s immediate zone of control, and we can do quite a lot about suggesting from place-names which groups wound up where.6 That would explain the low signal in Catalonia, but it patently conflicts with the high signal in Galicia. The authors suggest that this is down to the forced relocation of the morisco populations to the north and west after the war of 1567-71,7 and so indeed it may be—we have to watch that we don’t immediately conclude “OMG settlement in 711!” from this data given that it also includes all movements since—but if so it seems very strange to me that the areas where we know Muslims were for longest show less of a trace, and that suggests that the incomers were distinctive and also didn’t mix very much, whereas the moriscos blended into the wider population much more.

Horseshoe arches in the Leonese church of Santiago de Peñalba

Horseshoe arches in the Leonese church of Santiago de Peñalba, another kind of evidence for cultural admixture, more or less contraindicated by the genetic evidence

There are also three problems with their conceptual framework that I see which I think need discussion. The first, they have anticipated and headed off, although they don’t phrase it quite as I would, which is that if this Jewish signal prototype they have is already based on Jews from only this area then inevitably, you’d think, it is going to be much more admixed with Iberian material than a sample of a population outside Spain. In other words, there is a risk here of concluding, “Iberian Jews… are quite Iberian“, what is somewhat less exciting than the assertion “Iberian populations surprisingly Jewish”, which is more like what the paper actually says. The authors were not worried about this, as far as I can tell, but were concerned that the self-identification of the Jewish population that was used to obtain the sample on which they relied, i. e. the DNA of people who think they’re Jewish by descent, might well be less exclusively Jewish than those people thought. The counter that they have to this also works for my worry, however, it being that there are within that Jewish sample, as well as quite a lot of haplotypes shared with Iberian populations, three or four that are not but do match strongly with the Middle East. So, as long as they aren’t Greek or Phœnician (the long time-frame again), which seems unlikely given that they are as strongly visible in the West as the East, that does show some genuine Semitic ancestry to the sample group.

Iberian, North African, and Sephardic Jewish Admixture Proportions among Iberian Peninsula Samples

"Mean North African, Sephardic Jewish, and Iberian admixture proportions among Iberian samples, based on the mY estimator and on Moroccan, Sephardic Jewish, and Basque parental populations, are represented on a map as shaded bars on bar charts. Error bars indicate standard deviations, and three-letter codes indicate populations, as given in Figure 1."

That takes us straight to the second problem, though, which is one of missing populations. I am broadly happy that most of the Muslim army of 711 and subsequent settlement was probably composed of Berbers and other Africans (even if allegedly some of them might have been Vandals by descent…), I think this is one of the things that Guichard’s work makes acceptable, but nonetheless they weren’t all Berbers, there was an actually-Arabic presence in the officer corps, because we know some of them by name, and of course there was also a massive civil war in 741 kicked off, as the chronicles of the time (at least, compared to the chronology of the genetic evidence) see it, by a fresh wave of settlement direct from Syria.8 So it seems to me that when we see a Middle Eastern genetic sample, it doesn’t have to be Jewish, and that ideally there would be some way to check this sample for what might be a tiny tiny Arabic representation, but might not (and it would be really nice to know which and where).

The bronze inscription of Botorrita, in eastern Ibero-Celtic characters

The bronze inscription of Botorrita, in eastern Ibero-Celtic characters

Then there is another missing population, which is the actual Iberians. Quite early on the authors decide that the best comparator for the African and Jewish samples is the Basque one, as it shows no or little mixture with those groups, so everything else in the peninsula is then thought of as being more or less of a mixture between the three `parental’ samples. Well, OK, but whenever the Basques arrived in Spain, other groups followed, most obviously the Celtic groups we now call Iberians, and also maybe some Visigoths, you know, though we don’t seem to credit that those were numerically significant any more.9 I don’t think it diminishes the significance of the African and Jewish samples being different in the ways that they are too much, but I think that a better conceptual model might have been instead to take a total average of the peninsula and emphasise differences from it globally, rather than thinking in terms of `amibasqueornot’. Or, again, perhaps it would just be nice to have had some potential Celtic (or even Gothic) comparators factored in too so that we might get some sense of where those groups might have been best preserved, if they are at all. The paper’s only 11 pages long, after all, though I realise that I may just have idly asked for about three or four more years’ computing and sampling.

Interior of Santa María la Blanca, Toledo, previously a synagogue built in Almohad style

Interior of Santa María la Blanca, Toledo, previously a synagogue built in Almohad (i. e. a Berber Muslim) style. From Wikimedia Commons

So, in short, this stuff is really interesting but it’s very difficult to distill it down to historical events without essentially using what we already know to explain this new data. I get a certain kick out of knowing that some of the more traditional Reconquista-minded scholars would have been horrified to think that heroic Castile was actually more African and more Jewish than other areas of the peninsula but, if that’s down to post-reconquest resettlement by the kings, that becomes less of a delicious irony and more likely to be a reflection of the fact that populations who feel their identity may be dissipating are more likely to stress it aggressively. I think that these samples could actually be interrogated to tell us more about the settlement period by, for example, adding Arabic and Celtic comparators (if the latter can really be assembled, given how vague a group `Celtic’ populations are when considered historically10). At the moment, though, the main early medieval takeaway from this, which is what I at least am really interested in, is that it looks to be demonstrable that the African settler groups who (probably) arrived with and after the Muslim conquest really didn’t mix very much with the local populations. That’s not nothing, but I would still like to know if we might some day be able to guess at how much of the settling population they were from this kind of data, and thus guess also at the change in the élite too.

1. Susan M. Adams, Elena Bosch, Patricia L. Balaresque, Stéphane J. Ballereau, Andrew C. Lee, Eduardo Arroyo, Ana M. López-Parra, Mercedes Aler, Marina S. Gisbert Grifo, Maria Brion, Angel Carracedo, João Lavinha, Begoña Martínez-Jarreta, Lluis Quintana-Murci, Antònia Picornell, Misericordia Ramon, Karl Skorecki, Doron M. Behar, Francesc Calafell and Mark A. Jobling, “The Genetic Legacy of Religious Diversity and Intolerance: Paternal Lineages of Christians, Jews, and Muslims in the Iberian Peninsula” in The American Journal of Human Genetics Vol. 83 (Bethesda 2008), pp. 725-736, DOI 10.1016/j.ajhg.2008.11.007 (open access). Twenty authors seems like enough, really, although I can’t help feeling that they could also have credited the historian they consulted with (see below) and, after all, this is very far from the most extreme case of multiple authorship I can think of.

2. For the known history, they appealed to Dolors Bramon (ibid. p. 734, Acknowledgements), who is the current expert on what is to be learnt about Christian Iberian history from Islamic sources; her little anthology, De Quan Erem o No Musulmans: Textos del 713 al 1010. Continuació de l’Obra de J. M. Millàs i Vallicrosa (Vic 2000), is a frequent source of great help to me. So that was an unusually good choice, really, but apparently not a research contribution. Hmph.

3. Adams et al., “Genetic Legacy”, p. 727, citing E. Bosch, F. Calafell, D. Comas, P. J. Oefner, P. A. Underhill and J. Bertranpetit, “High-resolution analysis of human Y-chromosome variation shows a sharp discontinuity and limited gene flow between Northwestern Africa and the Iberian Peninsula” in American Journal of Human Genetics Vol. 68 (Bethesda 2001), pp. 1019–1029, and B. Arredi, E. S. Poloni, S. Paracchini, T. Zerjal, D. M. Fathallah, M. Makrelouf, V. L. Pascali, A. Novelletto and C. Tyler-Smith, “A predominantly neolithic origin for Y-chromosomal DNA variation in North Africa”, ibid. Vol. 75 (2004), pp. 338–345.

4. Adams et al., “Genetic Legacy”, p. 727 and describing work by Doron M. Behar and Karl Skorecki; the data is tabulated in the online version of the paper as “Haplogroups and Y-STR Haplotypes of Iberian Peninsula and Sephardic Jewish Samples” here (PDF).

5. Here as elsewhere, the sample from Asturias is just too small to allow significant conclusions, which may be just as well considering how much that one would expect is missing from it. This gives me pause, again, about drawing conclusions too far from the other areas with proportionally lower representation in the samples, including not least Minorca of course.

6. For the somewhat localised nature of the Andalusi state, I am used to citing Eduardo Manzano Moreno, La frontera de al-Andalus en la época de los Omeyas, Bibliotheca de Historia 9 (Madrid 1991), though I had the great pleasure of meeting the author this week and he tells me that he would now revise most of it! Extremely frustrating, as I have come to see it as canonical, which may be exactly why he would like to change it. Anyway. For place-names and settlement, the work of resort is by Pierre Guichard, either in French as Structures sociales « orientales » et « occidentales » dans l’Espagne musulmane (Paris 1977) or trans. into Castilian & rev. as Al-Andalus. Estructura antropológica de una sociedad islámica en Occidente (Granada 1998), though Dr Manzano tells me this too must be considered obsolete now. I don’t know if I’d agree there (or, it turns out, with quite a lot else Dr Manzano would argue, which was fun; more on this in due course). Compare Jessica A. Coope, “Marriage, Kinship, and Islamic Law in Al-Andalus: Reflections on Pierre Guichard’s Al-Ándalus” in al-Masaq Vol. 20 (London 2008), pp. 161-177, which is interesting because it disagrees with Guichard in exactly the opposite direction to Dr Manzano. For an English introduction to these issues, albeit a controversial one, see Roger Collins, The Arab Conquest of Spain, 710-797, History of Spain 4 (Oxford 1989). Collins caught it from the critics here because he effectively refuses to use Arabic historical writing, reckoning it all far too late and legendary to be anything other than misleading. There is also, of course, the fact that he doesn’t read Arabic, and this makes him an easy critical target because of course how can he know what he’s missing? but if you compare the exactly contemporary and much more traditional ‘Abdul Wahid Dhanun Taha, The Muslim Conquest and Settlement of North Africa and Spain (London 1989), I would say that it is fairly clear that Collins had a point. The fact that we can get three books like Collins, Taha and Guichard all purportedly telling the same story and disagreeing so incredibly (to say nothing of Manzano’s Frontera) is a measure of how charged these debates are. Without that charge, after all, how could we ever have had the now-legendary Ignacio Olagué, Les Arabes n’ont jamais envahi l’Espagne (Paris 1960, 2nd edn. 1973), to which cf. Pierre Guichard, “Les Arabes ont bien envahi l’Espagne : les structures sociales de l’Espagne musulmane” in Annales : Économies, sociétés, civilisations Vol. 29 (Paris 1974), pp. 1483-1513. I may have become sidetracked here.

7. Adams et al., “Genetic Legacy”, pp. 732-733.

8. Testified to even in the Christian Chronicle of 754, also known as The Mozarabic Chronicle though `Mozarab’ is one of those words that means too many things and should be retired, as translated in Kenneth Baxter Wolf, Conquerors and Chroniclers of Early Medieval Spain, Translated Texts for Historians 9 (Liverpool 1990, 2nd edn. 1999), pp. 111-160 with commentary pp. 25-42, cc. 82-86 in which the chronicler helpfully tells us that he wrote a whole book about this already so won’t repeat himself here. Do we have the book? No, we do not. Ah well. Nonetheless, it is this proximity to events that caused Collins to favour Christian sources over the Arabic ones. On the difficulties with the term `Mozarab’, see Richard Hitchcoock, Mozarabs in Medieval and Early Modern Spain: identities and influences (Aldershot 2008), passim but esp. pp ix-xx.

9. Roger Collins, Visigothic Spain 409-711, History of Spain 3 (Oxford 2004), pp. 25-26.

10. On which you can see the brief and bracing statements of Guy Halsall, who risks Godwin’s Law at an early stage of a book by comparing Celticism to Germanism in his Barbarian Migrations and the Roman West, 376-568, Cambridge Medieval Textbooks (Cambridge 2007), pp. 24-25.

Long-promised conference report (Unislamic Vandals, Perverse Christians and Heavy-metal Arabic Gospels)

It already seems quite a long time ago, but at the beginning of September I was at a conference in Exeter, to wit the Second Colloquium of the Cultures of Christian and Islamic Iberia, whose web-presence seems to have already been killed off by over-zealous admins. I promised you a report on it and by golly a report you shall have, even if it be brief.

I’ve not yet been to a conference in Exeter that didn’t tell one a lot about how not to organise a conference—little tricks like signs directing people to the venue and an organised and informed registration desk really didn’t ought to be beyond possibility—but it was a good and select gathering. In fact possibly too select, as there were only two people present but not presenting, and as one of those was Ann Christys I’d have rather it had been fewer than that because she had been… But still. What we got was good.

I’ll give a list here, but only comment in extenso on those that I had something extra to say about below; anyone wanting more details I don’t give, do comment.

  1. Prof. Richard Hitchcock, “Vandals in al-Andalus?”
  2. Prof. Roger Wright, “Placenames in Medieval Documents: the case of Cabra”
  3. Dr Leonor Sierra Macarrón, “Tipologías documentales del monasterio de Sahagún (siglo X)”
  4. Dr Jonathan Jarrett, “Centurions, Alcalas and Christiani Perversi: organisation of society in the pre-Catalan ‘terra de ningú'”
  5. Mr Charles Tindal-Robertson, “The Reconquest in Historical Epic”
  6. Dr Geraldine Coates, “Muslim Rule and the Body Politic in the Estoria de España
  7. Prof. L. P. Harvey, “The Forging of a Sacred Past: from the Votos de Santiago to the Sacromonte ‘Lead Books'”
  8. Dr Anna Akasoy, “Patronage in al-Andalus for Philosophy and Mysticism”
  9. Raquel Sanz Barrio, “The Jewries of Málaga and Vélez-Málaga on the Even of the 1492 Expulsion”
  10. Dr Grace Magnier, “Philip III, Millenarianism and the New Jerusalem”
  11. Dr Juan Carlos Bayo, “Moors and Jews in the Habsburg Sate: on the first performance of Calderón’s El Tuzaní del Alpujarra

Professor Hitchcock’s paper was perhaps the bravest, as it was more hypothetical even than mine. There were some parts of it I couldn’t really admit to believing, but the core of it was a perfectly sensible consideration, which I can encapsulate as follows. Procopius tells us that the Visigoths drove a population of some 80,000 Vandals out of Spain to Africa, and as we know a prosperous and Romanised kingdom in North Africa resulted that there’s been some exciting recent work about. That fell to Justinian’s armies, and then a century and a half later—five generations?—the Muslims took over. Within twenty years they were invading Spain, with armies mostly locally recruited from Africa. So what happened to the people who in 565 were still being identified as Vandals? Presumably they didn’t all die off, but had children, also Vandals? and so on. Must they not therefore have been a fairly sizeable slice of the population that the incoming Arabs called barbarî? And doesn’t that in turn mean that a big part of the army that invaded Spain in 711 was actually coming back to the homes of its forefathers?

Argument with this paper, because of course there was some, centered firstly on Procopius’s numbers, and then on the unknowable questions of acculturation of the Vandal incomers into the population that we would identify as Berbers. Some agreement seemed to be reached that this would probably have varied between city and countryside, and that populations descended from Vandals would probably not have had a great deal in common between the two environments by the time of 711. Almost everyone was forced to admit, though, that whatever their extraction or history, most of the army that invaded Spain in 711 probably spoke Latin, because the alternative would seem to be tens of thousands of people being taught Arabic in a few short years of Muslim rule, and as Professor Hitchcock rightly said, by whom? Surely not enough people. So lots of stuff there to think about.

Professor Wright’s paper was as his usually are inarguably referenced, learned, interesting to anyone who studies language, and outside most of our kens. He says people never have any questions for him and I think it’s mainly because there’s only about five people in the world qualified to argue with him.

Dr Sierra very kindly brought me offprints of loads of stuff of hers, and her Sahagún paper probably interested me more than anyone else, but I don’t think I could tell you much to spark that interest in a blog audience because it was kind of specialised, so I’ll move on.

Someone or other talking to some Hispanists

This guy Jonathan Jarrett had a load of beardy waffle that hardly merits a mention, but I can at least give you his abstract:

Centurions, Alcalas and ‘Christiani Perversi’: organisation of society in the pre-Catalan ‘terra de ningú’

In recent years attention has repeatedly been drawn to evidence that allows critics of older theories of depopulation and repopulation in the Spanish Reconquista to prove that the supposedly deserted lands into which the frontiers of documented Christian society were expanding during the tenth and eleventh centuries were in fact populated. This paper expands on such anti-dogmatic exposés to set out, in an exercise in documentary archaeology supported with material evidence, some of what can be said about the organisation of such `external’ groups on the southern and western frontiers of the tenth-century Catalan counties.

It was all rather sketchy and hypothetical, but there were some pretty slides, and I gather the guy is going to give and hopefully publish a rather better-founded version early in 2008, so you may hear about this again before long…

I think, despite Professor Hitchcock’s attempts, Professor Harvey’s paper was the one I found most enthralling, and that mainly because of the way it matched up with my own interest in weird documents. A while ago, in my most popular ever post, I showed you a slate charter from seventh-century Visigothic Spain, almost the very beginning of the Middle Ages. Professor Harvey was instead talking about apocryphal books of the Bible inscribed, in Arabic on lead discs that were ‘dug up’ at Sacromonte in 1595, right at the other end. He was linking these with an attempt by Santiago de Compostela to claim ecclesiastical offerings from the whole of Spain, but although these texts, which still exist but are locked away in a museum where the curator reckons that the anathema on them pronounced by Innocent XI in 1682 is still binding and so won’t let people see them (!), do contain a new, I’m sorry ‘lost’, Gospel of St James, their actual production probably had motives more local than that.

Sixteenth-century drawing of two of the Plomos de Sacromonte

Because of access restrictions as mentioned, it’s very difficult to tell you much about these documents (of which there were about 20), but what is currently known is presented in a recent book edited by Manuel Barrios Aguilera and Mercedes García-Arena, called Los plomos del Sacromonte: invención y tesoro, which appears to be on sale still in a few corners of the web, and I have to admit, had I but world enough and time, I’d be reading it now.

Those, for me, were the highlights, but I have enough notes on the rest that I could probably tell you more if you wanted. Mainly it was nice to get back to Exeter. There are after all things to be said for talking about the Middle Ages with this kind of setting:

That same beardy bloke pontificating over dinner

(Many thanks to Juan Carlos Bayo for firstly organising and secondly providing the photographs, and to Professor Hitchcock and Dr Sierra for offprints; also to Peter Lahiff for vital drinking assistance…)