Tag Archives: cartularies

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.

More curiosities of the Beaulieu cartulary documents

One of the things that can happen with charter collections that interests me most is when we find that an institution has for some reason or other preserved two versions of the same document. My pet case of this is the bequest from the will of Count Guifré II Borrell to the cathedral of Vic in 911: there are two versions of this, with slightly different witness lists but differing most significantly in whether or not the grant includes a third of the revenues from minting in the city.1 Both appear to be more or less contemporary with the grant date, both are single sheets, both are properly signed off, they are diplomatically ‘authentic’ but one of them is obviously not true. If you want to get properly thinky about it, there are scenarios in which which one that was could change: for example, say the count originally intended to make the grant, and a document was drawn up, but he was then persuaded to reconsider and keep the mint for himself and his heirs, so a new one was drawn up. Then, maybe a century later or maybe sooner, the cathedral outs with the first version at some argument with the count and get the rights conceded. Certainly the bishops of Vic struck coin by the eleventh century, but the other version of this grant must only exist because at some point the opposite was preferred.2 So, true, false, then true again, authentic all the time! I think it should be that way round, because otherwise why would the cathedral keep the one in which they got less? But anyway, these cases help illustrate that several versions of a text could exist from the beginning and even be preserved by the same people, which means a bit of rethinking over some of the classical assumptions of diplomatic.

An episcopal diner of Vic, showing Saints Peter and Paul facing each other paired with a man ploughing with an ox right

An episcopal diner of Vic, showing Saints Peter and Paul facing each other paired with a man ploughing with an ox right, probably of the late eleventh century and now in the Museu Nacional d’Art de Catalunya

The example I’ve come across at Beaulieu is more mundane but also more personal. It is from May 885, when one Ermenric became concerned about the end of the world (in the way that we’ve discussed) and the state of his soul if it did, or at least was made to say so by the scribes who wrote his resulting donation to the monastery of Saint-Pierre de Beaulieu. He was no minor person, Ermenric, holding some of his land by direct gift from King Carloman, and Beaulieu got richer by twenty-four distinct farmsteads, most of whose tenants were named (three being empty), and a castle that was on one of these properties. They also got richer by the slaves, who were mostly not named (unusually for Beaulieu documents) but among whom, it is specified, were to be counted those who had run away, presumably a trick to stop landlords moving their slaves off an estate before it was transferred and then recovering them and redeploying them as their own still.3 Thirteen men witnessed, including some of the men who show up in these documents most often at that time. It was presumably quite the affair.

The abbey of Saint-Pierre de Beaulieu-sur-Dordogne

The abbey of Saint-Pierre de Beaulieu again, presumed setting of the transaction. Par Wester (Travail personnel) [GFDL, CC-BY-SA-3.0 ou CC-BY-2.5], via Wikimedia Commons.

I had not, when I first wrote this in January, got my head round how the Beaulieu cartulary is organised; I’m still not sure I have. Foundational and royal documents open it, intermingled, and then the organisation may be vaguely geographical, or there may be other links, perhaps of donor families, that I’m not yet seeing. Either it’s much subtler than I think, anyway, or it fails here because, more than a hundred documents further on, this transaction is copied again with the same date, same donor and same witnesses, and indeed the same properties transferred.4 There is some change, though: one part of the donation that looks like a copyist’s error (a place that turns up twice in different vicairies, but which doesn’t seem to be significant for the organisation of the cartulary) is eliminated, and one of the farmsteads acquires an extra slave. So, just an update because the transaction had taken a while to organise? Or just a bug-fix that didn’t replace its faulty predecessor in the archive? Well, only if it’s quite some bug, because the other change is in the religious payback. The monks are to have an annual feast in memory of the donation and offer up prayers and thanks, and although this is unusually specific it’s not odd, it’s just that in the first version the anniversary is to be Ermenric’s death and in the second it’s his brother’s. And that, I’ve never seen before. I guess that the most upsettingly possible explanation is his brother died while they were sorting the gift out and this was what they could do to look after his soul. The brother isn’t named so I can’t check if such a person disappears from the record about then. But both versions still made it into the archive, apparently in such a way that the later copyists didn’t realise. I wonder if they just had two feasts?

A dining scene from the Luttrell Psalter

The only plausibly related image I can search up is from the Luttrell Psalter, so wrong country and century but at least it has monks in it? London, British Library Additional MS 42130

The other curiosity is a boundary issue. (As so many things are…) There is an odd contrast to my Catalan documents here in the matter of roads on property boundaries. Actually giving property boundaries (or at least, leaving them in documents that are copied into the cartulary) is unusual here, but roads do turn up, they’re just always ‘public’ ones. That does happen in Catalonia but there’s lots of other sorts; here, not so much.5 This is not the odd thing. The odd thing is that when these public roads turn up, they are overridingly often on the fourth boundary of the proprties concerned. Impressionistic you say, so have some numbers: in the 74 ninth-century documents as Deloche dated them, only 12 actually give boundaries at all. These give bounds for total 29 properties, though, so it’s a slightly better sample than that implies. Of those 29, 8 don’t have bounds on a public road at all (which is to say that nearly 3 times as many do). Of the 21 that are actually evidential for my point, then, 16 have such a road on their fourth boundary. Admittedly, 5 also have one on their third boundary (and 4 of these are in the same donation, so le Vert must have been quite the spaghetti junction) but I’m not sure that weakens the point, and 1 of the non-compliants has a road on its third boundary but doesn’t have any more, so if I said `last’ boundary instead it would conform. The remaining 3 have roads on first and second, on first (of three) and on third boundary respectively.6 I think 16 or 17 out of 21 counts as a trend.

Roman and Romanesque bridge over the River Ter at Roda de Ter

The Roman and Romanesque bridge that carries the old strata francisca over the River Ter at Roda de Ter, about the one image I have which I can be sure shows a medieval street

So, as they say, what’s up with that? An outside possibility: we’re looking at wine country here, is it actually possible that most of these properties are just on the same side of whatever valley they’re in, to catch the sun appropriately? I find this implausible: I reckon the marginal lands should be in use too by the 880s, and anyway it’s not all vines (though I will confess that a lot of it is). So if not that, what? The most obvious thing would seem to be that they are actually counting the bounds by starting in such a place as to finish with the road. In Catalonia the bounds are, as we’ve discussed, usually done east-south-west-north around the compass; here, however, it must be subjective, and that leads one to wonder if they’re even necessarily sequential. If I’d met this first, of course, I’d think Catalonia weird for its cardinal points every time but as it is, this implied practice seems weirdly fluid and hard to plot with. What do you folks think, assuming anyone’s read to the end of another post about charter bounds?

1. Eduard Junyent i Subirà (ed.), Diplomatari de la Catedral de Vic (segles IX-X), ed. Ramon Ordeig i Mata (Vic 1980-1996), 5 fascicles, doc. no. 55.

2. Miquel Crusafont, Anna M. Balaguer & Philip Grierson, Medieval European Coinage, with a catalogue of the coins in the Fitzwilliam Museum, Cambridge, 6: the Iberian Peninsula (Cambridge 2013), pp. 82-83.

3. Maximin Deloche (ed.), Cartulaire de l’Abbaye de Beaulieu (en Limousin) (Paris 1859), doc. no. LV, my emphasis: “De mancipiis vero ad ipsam curtem pertinentibus sive intermanentibus, fugam lapsis, et unde aliunde transgressi sunt, cedo, pro remedio animæ me&ealig; ad monasterium quod vocatur Belluslocus, ubi Gairulfus abbas præesse videtur custos, ipsam mancipia in integrum….”

4. Deloche, Beaulieu, doc. no. CLXVI.

5. Jordi Bolòs i Masclans, “Aportacions al coneixement de les vies de communicació” in Federico Udina i Martorell (ed.), Symposium Internacional sobre els orígens de Catalunya (segles VIII-XI) (Barcelona 1991-1992), also published as Memorias de le Real Academia de Buenas Letras de Barcelona Vols 23 & 24 (Barcelona 1991 & 1992), I pp. 409-436.

6. The 12 documents are Deloche, Beaulieu, doc. nos XX, XLV, LII, LIV, LXIII, CXXXIII, CLII, CLIII, CLVII, CLVIII and CLXXVII, which might look like a cluster towards the end but in chronological order would be XX, CLXXXIII, LIV, CLIII, XLV, CLVIII, CLII, CLXXVII, LXIII, LII, CXXXIII & CLVII, so actually not so much. Of these LXIII is the one with all the roads; the rest, you could look up yourself if you wished

Leeds 2012 Report 2

My notes from last year’s International Medieval Congress seem to be pretty good, but I’m disturbed by how little of what I apparently attended I recall in any detail without them. I suppose this is why we take notes, but looking back through them I can see several of the hares that I’ve been coursing through the last year’s thoughts visible here, and I feel as if I actually ought to be using these posts to acknowledge people whose thoughts I obviously soaked up without the care and attention to whose they were that perhaps I should have taken. Anyway, that is a long preamble to the second post from my backlog that will try and give some account of the research I saw being presented at that conference.

504. Politics of Territory I: perceptions and practices of space in Germany and France (c. 850-c. 1100)

The 10th July started for me with a pair of sessions coming out of a project that Jens Schneider introduced, Territorium, which I think could be sort of categorised as geopolitical philosophy, comparing and checking the ways that French and German scholarships think about the connections of territories to the state. For me the interesting thing here was how people would define their ‘territories’, especially since in the first session we seemed to be especially encouraged to consider where territories ended, that is, frontiers, always and forever an interest of mine. This comes through in my notes, from which I relearn the following.

  • Laurence Leleu, “Space, Territory and Border in Saxony”
    Saxony had been outside the Frankish kingdom at the beginning of Charlemagne’s reign, implying a linear border, then became a marca, a province inside the empire but whose character was special, implying a zone. The speaker thought that this zone’s edges were often conceptual compared to geographical features like the River Elbe, even when it wasn’t the border. Within this zone, there were internal divisions, counties and bishoprics and even peoples (according to Adam of Bremen), but they often had islets and exclaves, so, basically, it was complicated, and the classic difference between line and zone was here largely a difference of scale. I thought the last point was the take-away one, though I was struck by the geography versus theory one too.
  • Miriam Czock, “Representations of Swabia: boundaries, spatial organization and power”
    This paper attempted to apply concepts of space to ask more useful questions about what political identities were available to those who lived after the collapse of the Roman Empire. Swabia is interesting in this game because it’s a territory that defies traditional German historiography by not having a ‘root’ people or leader; Dr Czock argued that people’s connections were to the monastery of St Gallen, the local castle network and the fiscal property in the area. I recognise that I’d be vulnerable to this criticism myself, and perhaps that’s why I think of it, but this seems to me like what we can see from the landholding and trial records rather than what was necessarily most important; at the least, though, it gives us an alternative set of structures to test origin theories with.
  • Albrecht Brendler, “Space of Power in Early Medieval Provence”
    Provence emerged from the expulsion of the Muslim garrison at la Garde-Freinet in 903 in some confusion, explained Herr Brendler: the Muslims had been only one side in a many-faceted civil war and though there was a clear Count of Arles, William I, his territory included two other counties and several bishoprics of areas that had been pagi, but no metropolitan ones; William called himself a Marquis, but of which crown wasn’t completely clear though King Conrad I of Germany claimed it. It theoretically belonged to larger organisations and wasn’t quite one itself yet it emerged as one because its parts weren’t part of anything else. I may, in that last bit, be going beyond what Herr Brendler said but if so that’s because I could basically write the same of Catalonia. This is a very interesting parallel, which I don’t seem from my notes to have appreciated at all at the time.
  • Charles West, “Response”
    Here Charles tried to mix up categories by pointing out that power over space is still carried out by acting on people, so that the people and space distinction may not get us anything useful, but that if it does what we are usually seeing is a monastic concept of space, which may not be the general one, especially since several different concepts of space could operate at once. It’s important not to privilege the one we can most easily see.
  • I tried to argue in questions that the sources’ intent was really the best way to approach such issues of importance, a functionalist approach, which Dr Czock argued would miss larger-scale change. Ryan Lavelle pointed out that in UK terms a project like this would be an archæological one and wondered what mapping via GIS would contribute. I also wondered that, but in a rather more negative way; I couldn’t see what it would contribute that plotting things on paper wouldn’t make just as clear. In general good questions came out of this and I think everyone went away thinking.

This was probably particularly evident in how many of us came straight back after coffee for the second half!

604. Politics of Territory, II: perceptions and practices of space in Southern France (c. 750-c. 1200)

  • Adrien Bayard, “Fortifications and the Organisation of Power in Carolingian Aquitaine”
    This paper looked specifically at fortifications in the campaigns of King Pippin III by which Aquitaine was dragged more or less unwillingly to rejoin the kingdom of the Franks in the second half of the eighth century. Archaeology has shown a huge variety of sites in the area, ‘private refuges’, small hilltop forts, walled villages and big cities, some of which (like Bourges, notice the name) Pippin took by siege. The south was in general a zone of fortresses, even this early, unlike the north where palaces seem to have organised the territories (and Septimania where monasteries were key), and no matter what they were controlling, in terms of territory, service, renders and so on, a hilltop site seems always to have been the basis of lordly power in these zones.
  • Aurélien le Coq, “Reforming Church, Producing Territory: the second birth of the diocese of Die (c. 1000-c. 1200)”
    This paper was interesting in as much as it was chasing a ghost: the bishopric of Die is dissolved, and the extent of its medieval territory is unclear, though it was much larger than the modern province and seems to have included several exclaves. Over the eleventh century, during which time the bishops’ power was on the rise not least because of Bishop Hugh who became the papal legate to France under Pope Gregory VII, the county of Die seems to have sunk underneath the bishopric in people’s minds as the thing that defined the area. The counts wound up lords of only small parts of the area as the bishops profited from their increasingly international connections. (I have to admit that I wasn’t clear how they were profiting, exactly, but something seems to have brought about this change.) This however only lasted until the more powerful counts of Valence succeeded to the county of Die and their tame bishops started muscling in. M. le Coq saw this as an area where bishops were always in charge but which one might vary; I have to admit that again I wonder if ecclesiastical sources would show us enough of comital power to be sure of that, but I haven’t looked at the documents and M. le Coq has.
  • Steffen Patzold, “Some Reflections on Interregional Comparisons: France and Germany”
    Here Professor Patzold laid out some of the problems that arise with comparative projects like this: even though the team had picked peripheries that more or less match and scholars at similar career stages using similar questions, the sources vary considerably over the zones chosen and may still have been leading their conclusions. For example, with mostly non-royal charters in the south of France and far fewer and only royal ones from Saxony, we ineluctably have a middle-range perspective in the former and only a top-down one from the latter. But is the source difference itself a result of difference, or merely accident? On the other hand, because of the difference of languages, things that genuinely were similar between the two zones may be hard to recognise: is a vicarius a minister or were the two offices different across the language divide, and so on…
  • Discussion this time was less fruitful, I felt. People, including me, suggested various extra questions that might be bases for comparison, such as what use people had for the kings (this was me, based on the Königsfern idea that I took from Kalamazoo 2010), who appointed bishops and so on. Wendy Davies stressed that a comparison like this must rest on things that are similar otherwise it’s apples and oranges, but the various project members were keener on pointing out differences or reasons these questions wouldn’t work, and a particular boundary got set up around the project aims, the ideas of territory and space, over which I for one could not see. I realise that there is loads of work on space at the moment but when we’re talking about spaces of power, I agree with what Charles had said: spaces of power are spaces over which authority is claimed, and if no-one recognises it then those claims are empty. I don’t see how these spaces can exist except in the minds of the people in them, and the way we get at that is not by ignoring the dealings of those people in favour of deconceptualised mapping. That wasn’t what any of the speakers had been doing, either, but it seemed to be the platonic idea to which the discussion retreated as more traditional practitioners tried to make their favourite questions help.

Of course, sometimes such questions genuinely aren’t helpful. Even if they might be, they feel as if people are suggesting that if you’d only asked them first, they could have told you how to do your project much better! Nonetheless, this is supposed to be one of the things that presenting your work in public gets you, other ways to think about your problems, and I was quite surprised how reluctant some of the people in this comparative project were to try actual comparison, in their own terms or ours. I hope some day to organise conference sessions that actually demand this of speakers, I think it’s the only way forward in some areas and frontiers is definitely one of them. Well, anyway, then there was lunch and after that I returned very much to my own comfort zone, if I had even yet left it.

727. Producing, Keeping, and Reusing Documents: charters and cartularies from Northern Iberia, 9th-12th Century

  • Wendy Davies, “Keeping Charters Before Cartularies”
    Quite a lot of this paper was a summary of the patterns of the survival of the charter evidence from Northern Spain prior to 1000, and as such quite familiar to me. The points that did stand out for me were that enough charters were updated that it is clear that they could usually be got at; that they seem to have been stored in church treasuries quite often, but that that the marks that most bear on the dorses suggest some record of the records; and that laymen clearly kept documents too, as we have so many lay ones that survive to us even if through Church archives, so they presumably dealt with the same dilemmas of storage albeit on a smaller scale, unless the layman in question chose to keep them at a church.1
  • Leticia Agúndez San Miguel, “A Monastic Power in Reconstruction: the versatility of the past and the present time in the Becerro Gótico of Sahagún”
    It was quite strange to hear anyone other than Wendy talk about Sahagún, in fact, but this was a quite detailed codicological treatment of the monastery’s earliest cartulary, which the speaker thought had been put together as part of a project to get King Alfonso VI to confirm and add to the monastery’s property at a time when the Bishop of León and the Cluniac congregation were moving in on the old monastery’s area. This meant inventing a number of royal documents, but after a while the real ones they apparently did have got added in anyway, once the immediate need was past. Almost everything that got put in the cartulary was put there defensively, though, was the general conclusion, which is not how I have come to see some of my target archive’s early cartularies I must admit. I may have to rethink.
  • David Peterson, “The Becerro Gótico of San Millán: the reconstruction of a lost cartulary”
    This was a detective-work paper, trying to piece together from an archive loaded with forgeries and a later cartulary what was in the earliest cartulary which is now lost. It seems to have been available to a couple of historians shortly after the monastery was dissolved in 1835, but ‘seems’ is the operative word. From what can be reconstructed, it seems that the later cartulary was heavily selective, containing only two-thirds as many documents in rather nicer copies. The picture of the lost one that emerges is of a book that was compiled as sort of quire-length dossiers of documents bound together and then continuing to expand, some onto extra sheets, some into the next quire. The new cartulary rearranged much of this at the top level, the order of the dossiers, to serve in a dispute with Calahorra, and some of the initial quires of the Becerro Gótico also had their origins in disputes, this seems to be more and more what we find behind cartulary compilation these days, which may also explain why their arrangements sometimes don’t make much sense to us; firstly, we would probably have had to be there, but secondly, their production was probably often quite urgent and may have cut some corners… This was a very suggestive paper despite its micro-study premises, which is in many ways my favourite sort of paper and the kind I like to write myself, so I am suitably envious!
  • Discussion here was good, but perhaps only if you’re a charter geek; especially worth considering, though, was the role of script change in the compilation of these things. The two Becerros Goticos there above are so called because they were in Visigothic minuscule, which is, shall we say, an acquired faculty; at San Millán the replacement is called the Becerro Galecana, from its Frankish-style script. These things must also have affected the use of original documents, and the sources themselves tend to stress such issues when cartularies explain themselves at all, but we keep finding reasons the task was finally undertaken to be more immediate.2 There’s a tension here to work out with future cases.

Powered by tea, I now did something I’ve never before tried at Leeds, which was to start a timeslot in one session and dash to another after the paper I wanted to hear. I try not to do this, because it’s rude to the organisers and the speakers whom one ignores in the first session and not exactly helpful to the second session, but sometimes one is just caught between senses of obligation and the proximity of the sessions makes it possible, and when the first session also has one of its speakers drop out, the temptation just gets too much. It seems best to combine the reports because they were experienced as one block, so, here goes.

808. Political Rupture in the Early Middle Ages & 809. Cultural Memory, III: Inclusion and Exclusion (i)

  • Geoffrey Koziol, “Principles Know No Law: justifying insurgency after the Carolingians – Boso, Robert of Neustria, and the Saxons”
    It was a definite bonus of last year’s Leeds that Geoff Koziol was present, enlivening many a discussion and one of the people out there most energetically interested in the late- and post-Carolingian era where my own work resides. At the time I write this I very lately finished properly reading his first book and I really enjoyed it, not something I would say of every history book I read.3 Reactions to this paper exist that are less enthusiastic, however, and although its general suggestion, worked through rebellions against kings of 879, 923 and 1073, that those raising rebellion rarely actually addressed or raised specifics in their propaganda but instead asserted big moral imperatives, was reasonable, there was room for counter-examples or arguments that like and like had not been compared here. Nonetheless, the comparative range and conceptual power was as engaging as Geoff’s stuff usually is and I was glad I’d heard it, even if I promptly ran away…
  • Clemens Gantner, “The Popes and their Frankish Others in the 8th Century”
    The timing worked out just right and I got to hear all of this paper, which was looking at the extent to which the diplomatic contacts between popes and Franks of this period indicated that the popes saw Franks as a gens, and therefore not the same group as themselves. The Franks were evidently easier to define than the Byzantines (obviously not Romans any more, but not ‘Greeks’ till the ninth century) or the Muslims (many many ethnonyms), not least as they worked the ‘gentile’ concept quite hard themselves at times, but anyway, the eighth-century popes seem to have never reckoned the Franks as other than foreigners.
  • Mayke de Jong, “The Temptations of a Foreign Past: the early medieval West and alterity”
    I don’t like the word `alterity’, as is well-established, so it was nice to find that neither does Professor de Jong, though I don’t like it mainly because `otherness’ would plainly do; Prof. de Jong was arguing for its removal from our work as a theme on higher grounds, though, that it makes the period seem strange, foreign, easy to dismiss and incomprehensible. As Prof. de Jong observed, assuming we don’t rule out the idea that things change for the better completely, there must be a worse `before’ and a better `after’ when this happens, but this is no reason to let other people stick this onto us.4 Likewise, any effort to define ourselves involves defining what we are not but for Prof. de Jong, it’s important for early medievalists to throw bridges across the ensuing gap and storm it, resetting connections that others might prefer to ignore.5
  • The most interesting question here was one that Clemens had to face, of whether there was in fact a neutral way to talk of another political unit’s people in this period. Clemens thought that the fact that the way the popes conceptualised Franks was not the same as the way in which they did other Others made his conclusions valid, but Walter Pohl floated the much more unsettling answer that if a way of describing a group was neutral this would probably not be clear to us now!

I suppose that as Paul Edward Dutton said at a different conference, “The best we can hope for is to be wrong in new ways”, which still sounds like a lot of fun to me.

1. Since this paper was given, of course, these issues are now given what is really the full treatment in Warren C. Brown, Marios Costambeys, Matthew Innes & Adam J. Kosto (edd.), Documentary Culture and the Laity in the Early Middle Ages (Cambridge 2013), the long-awaited publication of work from the Lay Archives Project for which I was once a data monkey. I will write more on that in due course, when I’ve actually read the volume, which is not yet though it is one of the very very few academic books I bought as soon as it came out at full price. (Quite why, I’m not sure, given I will very shortly be able to buy it cheaper at Leeds and haven’t used it yet, but obviously I meant to.) Anyway, leaving that aside, even before that volume emerged one could find related concerns being raised in Warren Brown, “When Documents Are Destroyed or Lost: lay people and archives in the early Middle Ages” in Early Medieval Europe Vol. 11 (Oxford 2002), pp. 337-366 and Adam J. Kosto, “Laymen, Clerics and Documentary Practices in the Early Middle Ages: the example of Catalonia” in Speculum Vol. 80 (Cambridge MA 2005), pp. 44-74, and it’s obviously no accident that they were in the Lay Archives Project too.

2. The text of standard resort here is of course Patrick J. Geary, Phantoms of Remembrance: memory and oblivion at the end of the first millennium (Princeton 1994), which is still excellent, but although it will be a long time before its general case doesn’t stand up, exceptions to it do keep emerging. One can get some other perspectives from Olivier Guyotjeannin, Laurent Morelle & Michel Parisse (edd.), Les Cartulaires : Actes de la Table Ronde organisée par l’École Nationale des Chartes et le G. D. R. 121 du C. N. R. S. (Paris, 5-7 décembre 1991), Mémoires et Documents de l’École des Chartes 39 (Paris 1993) and Adam J. Kosto & Anders Winroth (edd.), Charters, Cartularies and Archives: the preservation and transmission of documents in the medieval west. Proceedings of a Colloquium of the Commission Internationale de Diplomatique (Princeton and New York, 16-18 September 1999), Papers in Mediaeval Studies 17 (Toronto 2002).

3. G. Koziol, Begging Pardon and Favor: ritual and political order in early medieval France (Ithaca 1992).

4. This is well set-out in Kathleen Davis, Periodization and Sovereignty: how ideas of feudalism and secularization govern the politics of time, The Middle Ages (Philadelphia 2008), which I cite much more than my mean review of it would make one think I would, though I stand by that in as much as this issue is well set-out several times over…

5. And in fact I read, only a day before writing this, another attack on the same issue by no less than Jinty Nelson, that being Janet L. Nelson, “Liturgy or Law: misconceived alternatives?” in Stephen Baxter, Catherine E. Karkov, Nelson & David Pelteret, Early Medieval Studies in Memory of Patrick Wormald, Studies in Early Medieval Britain (Farnham 2009), pp. 433-447, who argues that both sides of the line lose something by not crossing it.

Copied with approval

“The place of charters in social practices cannot be fully appreciated without an adequate knowledge of their production, their range and their diversity. The documents that survive, together with those known through indirect references (in scattered copies or mentions of losses), are only a residual part of what was produced. Any given charter collection has been affected by accidents of conservation: by selection–whether deliberate or not–and by differing amounts of attention being devoted to different documents, while at the same time addition of new materials was taking place. To know to what extent the visible tip of the documentary iceberg reflects the part that is invisible is an old methodological preoccupation…. The question is certainly a quantitative one but it is even more a qualitative one. Does the view conveyed by the sources simply show a reduction of what was once there, or is it a distortion? Similarly, how should we interpret the ebb and flow in the numbers of documents? What part of this is due to fluctuations in the production of writings and what is due to the vicissitudes of conservation?”1

And he goes on to do a case study using three cartularies compared to the preservation of loose documents from the same place and concludes that, at the very least, the originals were still around for a good while after the production of their first cartularies because, for example, they were used in subsequent larger cartularies. However, the cartularies are still, mostly, selective.2 This is tantamount to calling Patrick Geary wrong, which, nothing loath, he goes on to do in a footnote.3

If I don’t get on with it I shall be able to write my article on this subject entirely by quoting other scholars. It may be difficult to convince someone it deserves printing if I do, or even if I just could. Time to get some stuff finished…

1. Laurent Morelle, “The Metamorphosis of the Monastic Charter Collections in the Eleventh Century (Saint-Amand, Saint-Riquier, Montier-en-Der)” in Karl Heidecker (ed.), Charters and the Written Word in Medieval Society, Utrecht Studies in Medieval Literacy 5 (Turnhout 2000), pp. 171-204, quote at p. 171.

2. The one that isn’t, apparently, where he thinks the compiler was just too overwhelmed by the material to organise to an agenda (ibid. p. 191), wasn’t edited when he wrote but now is, by Constance B. Bouchard (ed.), The cartulary of Montier-en-Der, 666-1129 (Toronto 2004).

3. ‘On this point P. GEARY, Phantoms of Remembrance: Memory and Oblivion at the End of the First Millennium (Princeton, 1994; French tr. by J.-P. RICARD [sic], Mémoire et oubli à la fin du premier millénaire (Paris, 1996), is not strong enough; see my remarks on the chapter of the book concerning archives: L. MORELLE, “Histoire et archives vers l’an mil: Une nouvelled ‘mutation’?”, Histore et archives 3 (1998), pp. 119-141.’ (Morelle, “Metamorphosis”, p. 173 n. 8.)

What is the point of charters, II: some conceptual pondering

Every now and then I bring up a particular enigma about the early medieval documents at Freising, which I went through very rapidly for the Lay Archives project but is otherwise not my area. There are quite a lot of charters at Freising, and they come to us from a very early cartulary about whose compilation we know more than usual because the scribe, Cosroh, was quite gabby. The last time I mentioned it Clemens Radl popped up like a kind of beneficial Internet spirit and pointed out that the whole thing is in facsimile and edition online, so here, have a sample:1

Page 342 of Cosroh's Codex, from the Bayerische Staatsbibliotek

Page 342 of Cosroh's Codex, from the Bayerische Staatsbibliotek

The enigma is this. There are in this codex about 1000 documents, of which some 14 (before 900 at least) are court hearings. All these hearings call on witnesses only and never bring written evidence. So what on earth are the charters being written for if they’re never to be used?

I’ve previously mentioned the solution of Brigitte Bedos-Rezak, who emphasises the authentication function of gathering everyone together to see it done, at which point the creation of the document becomes a part of the ceremony but its content needn’t necessarily be important. I’m sure that’s true, where there is such a ceremony, but it doesn’t seem quite to work to me because people do go to trouble over the contents sometimes, even if not so much at Freising where the documents are quite often only short notitiae.2 I’ve usually covered this gap with an idea that they were being used for internal reference at the cathedral, which the early copying into a cartulary might support, although for Patrick Geary there are other issues about the control of memory that might have more to do with it.3 I think we can have both, and I wonder if his ascribed motives could ever be conscious. Does it matter if they’re not? I don’t know. Anyway.

The outside of Reading Abbey cartulary

The outside of Reading Abbey cartulary

Something I’ve just read, an article by Isabel Alfonso about legitimisation (not the word her translator uses, you understand… ) of royal power through court judgements in eleventh- and twelfth-century León has got me at least one step further on. Discussing the charters in which those judgements are preserved, she envisages their being read out as a concluding part of the assembly, describing the documents as “vehicles for the communication of the means whereby those decisions had been made, and the social networks that had been activated in the process”.4 I like this better, because it suggests that there is more meaning implied by a charter than is actually in it, the links between the people that my work is about reconstructing but which also explain who is invested in such-and-such a judgement sticking and who is thereby connected to the lucky monstery or cathedral, and of course the king. It’s that connection and mutual self-reinforcement that is the subject of Alfonso’s paper, but the idea that there might be other fora for reading these documents than just in court may get me out of my conceptual bind.

All the same. There’s no evidence for charters in León actually being read out anywhere except as part of a judicial process. So we are having to make stuff up to fill this gap. And so I’m still not happy with it. But until I come across something better maybe this will do.

1. The edition is Theodor Bitterauf (ed.), Die Traditionen des Hochstifts Freising (Aalen 1905-1909, repr. 1967), 2 vols.

2. Brigitte Bedos-Rezak, “Diplomatic Sources and Medieval Documentary Practices. An Essay in Interpretative Methodology” in John van Engen (ed.), The Past and Future of Medieval Studies (Notre Dame 1994), pp. 313-343.

3. Patrick J. Geary, Phantoms of Remembrance: remembering and forgetting in the tenth and eleventh centuries (Princeton 1985).

4. Isabel Alfonso, “Judicial Rhetoric and Political Legitimation in Medieval León-Castile”, transl. Carolina Carl in Alfonso, Hugh Kennedy & Julio Escalona (edd.), Building Legitimacy: political discourses and forms of legitimation in medieval societies, The Medieval Mediterranean: peoples, economies and cultures, 400-1500, 53 (Leiden 2004), pp. 51-87, quote at p. 54.