Tag Archives: Lincoln

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

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

The Voice of October 2016

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

Brayford Campus of the University of Lincoln

The Brayford Campus of Lincoln University, just for context

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

Law in the Post-Roman West

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

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

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

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

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

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

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

Medieval Iberia

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

The voice of January 2018 now takes up the story…

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

    Monastery of San Julián de Samos

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

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

Keynote 2

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

The Old Palace Hotel, Lincoln

The Old Palace Hotel, Lincoln

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

Justice and Judicial Practices in Early Medieval North-Western Iberia

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

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

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

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

    Cathedral of SS Just & Pastor, Narbonne

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

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

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

West front of Lincoln Cathedral

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


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

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

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

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

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Society for the Medieval Mediterranean 2015 (in Lincoln), part 1

Medieval depiction of the city of Genoa

Masthead image from the conference website, a medieval depiction of Genoa whose source I can’t track down

We’re back into term and there’s even less time available for blogging than usual, but there is a huge backlog still, and so I suppose it behoves me to slog onwards. I went to a lot of conferences the summer before last, and it’s the, er, fourth of them that’s up next, which was the 2015 meeting of the Society for the Medieval Mediterranean, held at the University of Lincoln over the 13th to 15th of July. The title of the conference was Law, Custom and Ritual in the Medieval Mediterranean. Despite this, I hadn’t straight away wanted to go, mainly because it fell straight after the International Medieval Congress and I rightly expected to be exhausted, but Lincoln is nice and the conference programme was also full of people from Spain I wanted to meet or be met by. Also, in retrospect, since of the fifty-four papers five, at a stretch, mentioned Catalonia, and one of those only Catalunya Nova, I almost had to speak just to show the flag… So I was there, and this was a good decision.

West front of Lincoln Cathedral

The cathedral is at least five good reasons to go to Lincoln, but I seem not to have taken a camera with me, so you’ll have to make do with this one by Anthony Shreeve, public domain via Wikimedia Commons

We began at a civilised hour on the 13th, which is to say after lunch, and then I made what will immediately seem an obvious decision for those who know me, which was to go and hear Wendy Davies. The session broke down like this.

Judicial Practices in Early Medieval Northwestern Iberia (1)

  • Wendy Davies, “Partial (? and Impartial) Records of Judicial Practice in Northern Iberia pre-1000”
  • Isabel Alfonso, José M. Andrade and André Evangelista Marques, “Recording Judicial Information: a comparative approach”
  • Wendy set up a distinction between full records of court proceedings, which in her tenth-century north-western area as in my tenth-century north-eastern one tend to be full-size formal records redacted by the winners with an often extensive narrative explaining how the winner was right (sometimes not so extensive, but…) and, on the other hand, informal notes of process which we find, when we look, quoted in other texts or jotted in the margins or on the dorses of our more formal charters, less constructed but sometimes more formulaic, sometimes being verbatim copies of oaths, agreements to come to a further hearing and so on. I seem to have asserted, as per usual, that we could find this in Catalonia too, but looking back now (at a point when I am running unusually dull of brain, I should admit) I struggle to think of some and it sounds as if Wendy has more. All good reasons to read her new book, anyway!1

    A marriage pact of 951 witnessed by the newly-succeded King Ordoño II in 951, Madrid, Archivo Historical Nacional, Carp. 1430 N.16

    This is not a charter of the right sort, but it is at least a charter from the right monastery, Celanova, and the right period, being a marriage pact of 951 witnessed by the newly-succeded King Ordoño II in 951, Madrid, Archivo Historical Nacional, Carp. 1430 N.16. and what a charter it is!

    The second paper I was keen on seeing just because I have used José Andrade’s work, had occasional second-hand encouragement from him and wanted to meet the man, and he and his colleagues turned out to be presenting a new database, which should now be live though I can’t find it I’m afraid, and this had meant them having to think very hard about categories (which is, of course, one of the problems with that otherwise noble endeavour). They wound up with nine categories of which one was ‘mixed records’, which is how that usually works; it turns out that what people did doesn’t fit what we want to see… The database, anyway, includes the documents from the monastery of Sahagún as was and the much smaller but in some ways more interesting one of Otero de las Dueñas; Otero’s sample is much smaller (including physically) but far more of their records are judicial, and show a generally lower social level of action, local courts with decisions made by local worthies whereas Sahagún increasingly went to the king for its resolutions. Other components of the sample are the monasteries of Samos and Celanova, where the situation is partly inverse in as much as royally-founded Samos has much less information for us. Again, however, the smaller house preserved a greater proportion of lawsuits, including ones where they lost. The final components are the gathered samples from what is now Portugal, handled by André Evangelista, who compared the monasteries of Moreira and Guimaraes to a very similar effect: Guimaraes has less stuff but 40% of it is judicial records, all admittedly after the event, formal records as Wendy would have it. A short conclusion might be: if as a monastery you didn’t have wealth, you held power more aggressively.2

Interior view of the cloister at the Pousada Mosteiro de Guimaraes

The current state of the monastery of Guimaraes, which is to say, a rather expensive hotel

In discussion, however, the speakers were all keen to stress that the situation they had depicted changed a great deal in the eleventh century, not least because of King Alfonso VI. Here again, I feel sympathy; there is a divide between the societies I study and those of 1100 onwards that is, I think, why I find some kind of feudal transformation narrative compelling even as I disbelieve it in detail. People did things differently thereafter… Anyway, then after coffee from the mundane to the eternal, in subject matter at least.

Orthodoxy and Deviance

  • Elena Nonveiller, “‘Paganism’ in the 7th Century in Byzantium: the dynamics of exclusion and inclusion that defined Orthodoxy”
  • Laura Carlson, “Written & Oral Forms of Public Penitence during the Adoptionist Controversy”
  • Ms Nonveiller gave us a close analysis of the Council of Trullo of 692, in which Emperor Justinian II (of whom we have heard) tried to do a general regulation of belief that included, among other things, measures against Judaism and pagan practices. The word used for pagan in the council acts (which never got actually cited, so I can’t tell you where to find them) is apparently ‘hellenikos’, i. e. Classical Greek, but many of the usages they sought to ban were not Classical as far as we can tell, things like leaping over a fire at your door for the new year. Ms Nonveiler sought to reimpose the separation of origins that syncretism had, for her, by this time erased, and suggested that this custom was probably Jewish or Slavic; I saw no reason why it shouldn’t be local to wherever the relevant churchmen had found it, myself, and in general thought that tracking this stuff through texts was unlikely to relate much to what the people doing it actually thought. Ironically perhaps, Ms Nonveiller closed by noting that many of these provisions had to be repeated in the next council, and so were perhaps too theoretical to affect practice! But, warned by Carolingian precedent, I asked whether much of the council’s condemnations were themselves repeated from earlier texts, and of course it turned out that many of them were. A Western perspective would probably see this much less as active legislation and much more as an imperial performance of orthodoxy, speaking out against well-recognised bad things whether they were still happening since their first condemnation three centuries before or not, and I’m not sure that Westerner would be wrong.3

    Bibliothèque Carnegie de Reims, MS 385, fo. 134r

    The beginning of the profession of faith of Bishop Felix of Urgell, in Reims, Bibliothèque Carnegie de Reims, MS 385, fo. 134r

    Laura, meanwhile, had found in a single Reims manuscript apparently (of course, constructed for Archbishop Hincmar) a copy of Bishop Felix of Urgell’s final profession of faith.4 For those who don’t know him, Felix had been both the Carolingians’ main bishop in Catalonia when they took it over and, as they saw it, a dangerous heretic, being part of the Adoptionist movement that had grown up in the peninsular Church. He was repeatedly made to disavow this belief but somehow remained in office with it until 799, which is the date of this letter. And it is a letter, to his canons (who are listed, very exciting for me), assuming the state of a penitent and thus demitting his office. Laura proposed that this was effectively a public penance by letter, making it known through to all that he was defeated and that he admitted Adoptionism was wrong, effectively pouring poison into his network but also, as I argued in discussion, opening the way for a Carolingian-approved election at Urgell. By contrast, his previous two confessions could have been considered ‘private’, a compromise intended to allow him to stay in office as the Carolingians’ agent. In 799 that was apparently decided insufficient and he was made to take this step of self-removal, but as Laura also pointed out, since the Carolingians were then reforming the practice of penance, by 800 it would have been impossible.5 Nonetheless, the situation and the fact that Felix quotes the profession of faith of none other than Patriarch Nestorius of Constantinople, as condemned before Emperor Theodosius II at Ephesus in 431, made this council of 799 a kind of mirror of that one in which Charlemagne got to play Theodosius ending the divisive heresy in his lands. Again, I wonder how much Felix’s real practices mattered here against the possibility of the soon-to-be-imperial performance of orthodoxy…

    Alfonso X of Castile and his court, as shown in the 12th-century Libro de los Juegos

    Alfonso X of Castile and his court, as shown in the 12th-century Libro de los Juegos; from Wikimedia Commons

    Finally that day, we were treated to a keynote address by Professor Simon Doubleday, entitled “Illegitimate Concerns”. This was a lecture about bastardy, with specific reference to King Alfonso X of Castile, the Wise. Although his father Fernando I reportedly advised him to remain chaste, this seems to be something Alfonso had trouble with; as well as being betrothed to Yolanda, daughter of King Jaume of Aragón in 1246, marrying her in 1248 and starting to have children soon after, he was by then already father of one Beatriz by a long-term partner. At the point of Alfonso and Yolanda’s marriage, therefore, poor Beatriz, aged 8, was shipped off to Portugal to marry King Afonso III, despite him already being married. It’s complicated, as they say. But the point of the lecture lay in the relationship that King Alfonso and Beatriz maintained, especially after the coup that temporarily deposed him, during which time she came to live with him (although one may suspect that the 300 troops she apparently brought with her gladdened the king’s heart nearly as much). It doesn’t seem to have been a problem for the king to recognise that tie, nurture it with gifts of lands along the Portuguese border or exploit it in time of trouble, even though the law, to which of course Alfonso added, was pretty clear that children born out of wedlock had no real rights in the face of those legitimately born. Professor Doubleday wondered, therefore, where we’d lost this relative generosity to the illegitimate, and with those musings we wound up the day and headed for the wine reception, with brains pleasantly full.


    1. You didn’t know Wendy had a new book out? She does, and it is W. Davies, Windows on Justice in Northern Iberia, 800-1000 (London 2016). I need to read it before the end of term somehow, too…

    2. This must also be cyclical, and relate to Jinty Nelson’s long-ago point about how it takes time for monasteries to grow roots in the community, so they start by buying lands and only then go on to receiving donations and fighting people for their rights; see Janet L. Nelson, “Women and the Word in the Earlier Middle Ages” in W. J. Sheils & Diana Wood (edd.), Women in the Church: papers read at the 1989 summer meeting and the 1990 winter meeting of the Ecclesiastical History Society, Studies in Church History Vol. 27 (Oxford 1990), pp. 53-78, and indeed for early medieval Iberia Jonathan Jarrett, “Power over Past and Future: Abbess Emma and the Nunnery of Sant Joan de les Abadesses” in Early Medieval Europe Vol. 12 (Oxford 2005 for 2003), pp. 229-258.

    3. That Westerner would only have had to read Patrick Wormald, “Lex scripta and Verbum regis: legislation and Germanic kingship, from Euric to Cnut” in Peter Sawyer & Ian N. Wood (edd.), Early Medieval Kingship (Leeds 1977), pp. 105-138, but let’s remember how long it took me to do so I suppose…

    4. As in the caption above, this is Reims, Bibliothèque Carnegie de Reims, MS 385, fos 134r-138r and followed by a letter of his fos 138r-140r. If you care about such things, Archbishop Hincmar of Reims signed the bottom of fo. 136r…

    5. See Rob Meens, “The Frequency and Nature of Early Medieval Penance” in Peter Biller & A. J. Minnis (edd.), Handling Sin: Confession in the Middle Ages (Woodbridge 1998), pp. 35-61, and on the controversy over Felix and his beliefs, John C. Cavadini, The Last Christology of the West: Adoptionism in Spain and Gaul, 785-820 (Philadelphia 1993), a book I wish Pennsylvania University Press would reprint as there is so little else in English on this and it’s really expensive to get now.