Tag Archives: material culture


Crusaders and money, seen in a different way

This gallery contains 10 photos.

This strategy I have adopted of putting the current content up top and the backlog below is getting somewhat top-heavy, but there is just one more thing to announce, and then I expect actually to start letting some of these … Continue reading


An array of interesting links

I tend to store up interesting links against a day when I have no content to post, but the backlog situation has meant that not only does that never occur any more but that the links themselves get very old. I thought it was about time to clear some out! I had so many that categories seem necessary, even. So let me humbly suggest that you may wish to click to learn more about the following:

    Things from out of the ground

    A Celtic disc brooch looted by Vikings and now in the British Museum

    A Celtic disc brooch looted by Vikings and now in the British Museum, see below

  1. In no particular order, a previously-undiscovered Viking fortress, at Vallø in Denmark, located in mid-2014 by laser imaging and ground-penetrating radar;
  2. I have been known, in my cynical past, to say that the best way to hide an archæological discovery you wish to keep secret is to give it to the British Museum, due to their cataloguing backlog, but I was not wholly serious obviously, whereas this is a bit ridiculous (but has that brooch in it);
  3. further stuff has also been found, as is now de rigeur for all credible archæology in the UK, under a car-park, in Haddenham in Cambridgeshire where they hit what seems to have been a small sixth-century Anglo-Saxon cemetery during development work in February 2014;
  4. some eighth- to -tenth-century bodies found stuffed in a well Entrains-sur-Nohain in Burgundy provoke the writer of that post to several equally hypothetical Carolingian-history explanations
  5. an Iron Age hillfort at Broxmouth in East Lothian, Scotaland (just), has revealed what seems to be evidence of fifth-century BC steel-making;
  6. and there has been an array of hoards discovered that need their own subsection:
    A silver lidded vessel of Carolingian date recovered in a hoard from Dumfries in 2014

    A silver lidded vessel of Carolingian date recovered in a hoard from Dumfries described below

    1. a hoard of Viking silver loot, including what was once a really nice Carolingian lidded ewer or similar, found near Dumfries in south-west Scotland in late 2014;
    2. “one of the largest Roman coin hoards ever discovered in Britain”, 22,000 or so third-century coins found in Devon in November 2013 but only breaking into the news in September last year; I think Georgia Michael told me about this one so hat tip to her;
    3. and although 5,000 coins suddenly seems like not so big a deal, nonetheless, for the Anglo-Saxon period it is; I’m pretty sure this find nearly doubles the amount of King Cnut’s coinage known to exist in the UK, for example, and this one I definitely do owe to Georgia so off that hat comes once again;
    4. Posed photograph of some gold dinars from a hoard found off the coast of Israal

      I would not let someone do this with a gold find even before it had been catalogued, myself, but I am not the Israel Antiquities Authority, in whose care this hoard of Fatimid gold dinars ended up (see left)

    5. and two thousand is hardly trying, but firstly these ones were gold and secondly they were off the coast of Israel, dating to the reigns of the tenth- and eleventh-century Fatimid caliphs Al-Ḥākim and Al-Ẓāhir, and possibly coming from a sunken tax shipment, which I bet has caused a lot more diving since the news came out and which news I owe, once more, to Georgia Michael, who must have got the idea that I like coins or something…

    Things afoot in the research world (including those parts of it that blog)

  7. A new(-ish) project running out of Oxford to map all the various hillforts of the British Isles, presumably including that of Broxmouth above…
  8. … out of which project came the following endeavours from my native land, with lots to read if hillforts are of interest to you;
  9. a thorough and useful set of suggestions about what was wrong with the UK’s Research Excellence Framework exercise, not including its terrible name but with many other good points, from the self-appointed but persuasive Council for the Defence of British Universities (and here I owe a tip of the hat to Professor Naomi Standen);
  10. more light-heartedly, here is a reason for scribal errors that I had never considered, and still rather wish I hadn’t given some of the suggested remedies;
  11. a suggestion from a doctoral researcher at Sheffield that the current male fashion for extreme facial hair has medieval precedents, and plenty of modern ones too (a tip of the hat here to one of the Australian Medievalists);
  12. Things from out of the archive

    Fragments of a mid-seventh-century manuscript of the Qu'ran in the Mingana Collection, Cadbury Research Library, University of Birmingham

    Fragments of a mid-seventh-century manuscript of the Qu’ran in the Mingana Collection, Cadbury Research Library, University of Birmingham, see below

  13. Some extra fragments of illustration from the Catalan comital cartulary known as the Liber Feudorum Maior have been rediscovered!
  14. Following our theme of materials for the study of Anglo-Saxon England feared forever lost to scholarship, you may not necessarily be aware that after much deliberation about what to do with it, Professors Stephen Baxter and John Hudson have published the unfinished second volume of Patrick Wormald’s The Making of English Law on the Early English Laws website as Patrick Wormald, Papers Preparatory to the Making of English Law, vol. II, for which many people may be very grateful;
  15. the Vatican Library’s digitisation project has a new website and a much more searchable catalogue, though it does admittedly appear to be broken just now;
  16. and, to end with something at least that is very new and exciting, we have a lot of people coming to the Barber Institute just now because they have not read far enough down this story to realise that the very very early Qu’ran manuscript it describes is not yet on display here, but it is still extremely exciting!

The Carolingian Frontier III: points north and east

Picking up the now-legendary backlog once more we find me still in Cambridge in early July 2014 for the third day of the Carolingian Frontier and its Neighbours conference already described. This was the morning only, and so there were only four papers, in two pairs as follows.

  • Robert Smith, “Hedeby after Ansgar: the continued contacts with Carolingian Christianity in the border emporia of Hedeby”.
  • As you can see we started in Denmark, and indeed we were not wholly to leave it for the rest of the day. We started in Hedeby, founded by an aggressive transplantation of traders from the Baltic seaport of Reric by King Godefrid of Denmark in 808, and the last paper would come back to it. Mr Smith’s paper was however about how deep the impact of the Carolingian mission to Denmark in the 820s and 840s-850s was, and in fact there is thin evidence for continuing Christianity in the town into the 880s and beyond. It’s always hard to assert religion from material culture, especially when one’s main evidence is burials because the dead don’t bury themselves, but one surprising piece of evidence is a pair of church-bells that have been recovered from the harbour, one cracked as if the other might have been its replacement. I’m not sure how we date them, mind…

    The unbroken church bell recovered from Hedeby harbour

    The unbroken church bell recovered from Hedeby harbour, dated by the website where I found it (linked through) to 850, but seriously, how?

    Mr Smith’s point was that conversion did not bring any kind of political control, but that cultural exchange and mixing happened all the same. This raised the question of whether we were in fact on a frontier here or just at a port, but I think it’s probably arguable that a port of entry is a frontier of sorts… There were also arguments about whether coin finds necessarily demonstrate trade, which of course they do not, but that took us into the next paper.

  • Jens Christian Moesgaard, “Carolingian coins in Denmark: commerce and prestige”.
  • For Dr Moesgaard, his initial scepticism about that question had now somewhat reluctantly turned to acceptance; for him sites like Hausmarken, which has so far thrown up twenty single-finds of Louis the Pious deniers, are approaching the inarguable, so we have to accept that there was trade between Denmark and the Carolingian Empire coming through the Danish emporia, but he also noted that it very much died off in the 840s, and coin finds then become rarer as well as more international (and also less: Hedeby and Ribe start minting their own in the later ninth century, and Ribe seems never to have kept Carolingian coins so as to deposit them). That doesn’t however mean that all Carolingian coin finds are relics of trade, not least because as the discussion drew out, they seem often to have been recovered from relatively wealthy dwellings and also treated differently, being very rarely cut, unlike Islamic dirhams. That might be because they were largely arriving earlier, or it might be, well… Many possibilities remain but here there is at least the chance of a continuing increase in evidence to make patterns clearer.

Then there was coffee and then we resumed with what turned out to be quite the longest haul of the conference.

  • Joachim Henning, “The Fortified Carolingian Border Line with the Slavs along the Elbe and Saale: military defense and cultural exchange”.
  • I am quite conflicted about this paper, because it was extremely interesting and you can see how it would be vital comparative data for some of my interests, but on the other hand it was also twenty minutes longer than it was supposed to have been. It also raised some quite important questions that somehow never got asked, onto which I will come. We were introduced to a series of problems that have dogged the interpretation of fortress archæology on the German-Slavic border of the Carolingian Empire as was which modern archæological techniques, especially scientific dating, are beginning to solve. One has been even finding very many Slavic fortresses, which as we were told began to unstick once it was realised that they were probably small and earthen-ramparted rather than being big stone structures. The second has then been dating them, but with enough animal bone and radio-carbon tests that is also now being done and the problem is now that there are almost none to be dated before about 900. This apparent sudden fortress boom could be a reaction to campaigning by the Ottonians, as some would indeed have it, but raises some questions about what this frontier was like before then which are now harder to answer.1

    The Weinberg at Hohenwarthe

    The Weinberg at Hohenwarthe, where the fortress dug by Professor Henning has now gone under the Autobahn, if I understand the German article linked through correctly. Photo by Sigrun Tausche.

    Professor Henning did have some suggestions, however, including that Hohenwarthe, upriver from Magdeburg in Saxony, may be one such early Slav fortress in some sense. It was raised during Frankish campaigns of 806 according to the Chronicle of Moissac but according to the finds evidence is much older, going back to the second century. Other such fortresses built by others and thus hard to identify as Slavic typologically can be added to such a list: Professor Henning named Höhbeck and Potzlow, where there was also a battle grave including men, women and children, some killed with what seemed to be Viking arrowheads. All of this would indicate how dangerous an area and how many players there might be in it (and the next paper would also work to this effect), if I was only sure that identifying the users of a site by a culture remained viable now that archæology accepts that material culture was a choice made from what was available for many reasons that don’t have to be to do with ethnicity, and that doing so by the shape of buildings (since Professor Henning was ruling some sites out of being Slavic, whatever that would actually mean, because they were “too rectangular”) can survive in a context in which fortified settlements were being reused by forces other those that had built them, and could very easily change hands in quite short timeframes. As it was, while I’m intrigued by the empirical quality of this data—there’s lots of it, it’s been very well recovered and thoroughly analysed—this paper made me more, not less, suspicious that we cannot, in fact, say who was in any of these sites without resorting to textual evidence that we already had…

  • Daniel Melleno, “Between Borders: the place of the Slavs in the northern politics of the Danes and Frabks in the ninth century”.
  • In the little time that was left him, Dr Melleno then took us succintly through the various testimonies of the narrative sources for the groups we think of as Slavic who were part of the political contest between the two kingdoms of Franks and Danes in the long ninth century. His basic contention was that the Obodrites, a difficult group to pin down as we have discussed, were the most successful of several such groups in profiting from Carolingian support as a buffer state to get into a position where they were actually coherent and united enough as a polity to start interacting with the Carolingians, and indeed the Danes, on their own terms. Unfortunately for them, this left them much more obvious targets than the Franks once the Danish kingdom descended into Frankish-backed civil war in the 820s and they more or less ceased to be that coherent polity in the subsequent warfare. My only complaint about this paper was that it took everything in any source used as absolutely straightforward, and I did wonder what might have come out of trying to read the Carolingian presentation of these groups as either faithful or faithless allies as a product of the annalists’ political stances, rather than the Obodrites’.

Still, it was reasonable to close with a reminder that we had almost all, coins, Christianity and trade not withstanding, seen the Carolingian frontier as a warzone first and foremost. Dr Melleno was right to end with the famous line from Einhard’s Life of Charlemagne: “have a Frank for a friend, not for a neighbour”!2

1. This is a conclusion warmly adopted by, for example, David S. Bachrach, Warfare in Tenth-Century Germany (Woodbridge 2012), where see pp. 24 & 151.

2. Einhard, Vita Karoli, ed. Oswald Holder-Egger as Einhardi Vita Karoli Magni, Monumenta Germaniae Historica (Scriptores rerum Germanicum in usum scholarum separatim editi) XXV (Hannover 1911, repr. 1960), online here, transl. David Ganz in idem (transl.), Two Lives of Charlemagne: Einhard and Notker the Stammerer (Harmondsworth 2008), pp. 17-44, cap. 16.

Seminar CXXXVII: relics, angst and agency

Now that I’m back into reports from the academic year now expiring, rather than the one before, you could be forgiven for thinking that I spent last autumn ignoring everything that was going on in my new home institution in favour of disappearing to London every week. Not so, gentle reader, for Birmingham boasts a CEntre for the Study of the Middle Ages which, at that point at least, t was running a weekly seminar, and on 21st October 2013 Birmingham’s own Dr Simon Yarrow was speaking to it, with the title “Varieties of Christian Materiality: relics and saints’ cults in Anglo-Norman England”. And since Simon’s work was one of the things people lauded when I got this post, I made sure to be there.

Late twelfth-century depiction of the Last Supper as a Mass, with Jesus presumably handing out wafers of Himself, probably made at Corbie, now New York, Pierpont Morgan Library MS 44, fo. 6v.

Late twelfth-century depiction of the Last Supper as a Mass, with Jesus presumably handing out wafers of Himself, probably made at Corbie, now New York, Pierpont Morgan Library MS 44, fo. 6v.

Simon’s paper was exploring one of the tensions inherent to Christianity, that between body and spirit, the material and non-material that is indissoluble from a religion that centres on its God becoming a man. Many a splinter from orthodoxy has tried to separate the two but for those who remain orthodox, the material world presents difficulties when objects are held to be holy in some way or other, something that can obviously extend to the bodies of the faithful and therefore reaches a particular point of extremity when one is faced with saints’ relics, physical items that are supposed to be connected to a non-physical soul now in Heaven. Again, the extreme position here is one of schism, a Calvinist rejection of the spirituality or power of such objects, but when you don’t go so far, what options are there?1

Reliquary showing the martyrdom of Thomas Becket, now in the Metropolitan Museum of Art

Reliquary showing the martyrdom of Thomas Becket, now in the Metropolitan Museum of Art

By way of answer Simon took us through the positions of two twelfth-century writers, Guibert of Nogent in his De pignoribus sanctorum and Goscelin of St-Bertin’s Liber confortationis.2 Guibert has some scepticism about relics, all right, and stresses that the object that is most real in its holiness is the Eucharist, compared to which everything else in the physical world is rather one- dimensional and of course, may not be real, whereas with the Eucharist you always know it’s Christ. Goscelin was walking a rather more difficult line, in as much as he was writing spiritual fortification to an anchoress, a woman whom he had known before her enclosure; his approach, that she was herself now a living relic, an object made holy and put beyond life in the world by its ‘burial’, does not remove the clear sense of personal connection he felt to her and indeed missed. Unsurprisingly, therefore, a lot of the questions were about agency, a theme that Simon had briefly brought up at the beginning of the paper. A living object obviously still has some agency, even if within four close walls it’s somewhat constrained; she could not have written back, for example. Relics also raise this issue, however, as tokens of a holy presence whose whole point is that it retained power to cause action in the world.

Blocked entry to an anchoress's cell in the north wall of St James's Shere, Surrey

Blocked entry to an anchoress’s cell in the north wall of St James’s Shere, Surrey

As a result, Simon’s position that objects only act as wielded by persons seemed to me to butt against his initial and sharp observation that our sources only let us see the psychological effects of objects on our authors rather than any real action, or, rather, to form a circle with it. Perhaps it’s just that I have seen the clever people at In the Medieval Middle invoke Deleuze and Actor Network Theory by way of giving objects agency too many times not to wonder whether the position Simon took gives us a full picture of the way medieval people experienced the material world (and perhaps he would say that we can’t get one with the sources we have). Also it’s that when the agency of relics comes up I think of Charles West’s excellent paper about mystery relics at ninth-century Dijon that threw people to the floor with an invisible force no-one dared identify, a brilliant case because reported to us not as propaganda but as a request for help from the person trying to deal with it.3 Because this interests me, and because I wanted my new colleagues to know I could think, I may have made more of a nuisance of myself in questions than was entirely fair, since this wasn’t the particular point of the paper, but I still think it’s interesting to think about and Simon’s thoughts made it all the more imperative to join in.

1. Simon cited William James, The Varieties of Religious Experience: a study in human nature (London 1902) here; it’s online, if you want to look.

2. Guibert’s work is translated in his Monodies and On the Relics of Saints. The Autobiography and a Manifesto of a French Monk from the Time of the Crusades, transl. Joseph Mcalhany & Jay Rubinstein (London 2011); Goscelin’s can be found as Liber Confortatorius: the Book of Encouragement and Consolation, transl. Monika Utter (Woodbridge 2004, repr. 2012).

3. See Charles West, “Unauthorised miracles in mid-ninth-century Dijon and the Carolingian church reforms” in Journal of Medieval History Vol. 36 (Amsterdam 2010), pp. 295-311.

Cat of four silver tails

The last few posts’ illustrations have been extremely manuscript-heavy. I make no apology for that but all the same some variety is nice: what do you make of this?

Silver scourge from the ninth-century Trewhiddle Hoard, Britism Museum 1880,0410.4

Silver scourge from the ninth-century Trewhiddle Hoard, Britism Museum 1880,0410.4

I think it’s fair enough to say you don’t see this every day, even if you work at the British Museum, since it’s in store, but also because it’s pretty much unique. It was part of a hoard of silver objects found in 1774 in a streambed running out of some tin workings at Trewhiddle in Cornwall, these objects having come to be the types of a particular style of Anglo-Saxon metalwork which they embody, but this scourge is not really in the style since, as you can see, it’s hardly ornamented at all. It’s very fine: what you’re looking at is strands of silver chain held together by loops and broken out into four strands with plaited lumps at the ends, and a loop at the other end, presumably for hanging the thing up? But it’s not sophisticated, and it seems to raise a lot of questions, not the least of which is what it was for.

Items from the Trewhiddle Hoard, Britism Museum 1880,0410

The rest of the hoard items as now conserved. I count a chalice, two buckles, three lengths of ornamented silver strip (two curved, all toothed), three silver pennies (one in fragments), a hook-tag, one sword-pommel, two diamond-shaped mounts, two strap-ends, the scourge and the two bits that look like fragments of some apparatus of rods at top-left, including the one with the peculiar dodecahedral termination. But there was more! British Museum 1880,0410.

Now, OK, you might think the answer to that is obvious: it’s a scourge, it’s for hitting people. But really? It’s silver. I don’t have a lot of experience myself with whips and flails but from what talking I’ve done with people who do, I’m pretty sure this would draw blood if used in any kind of anger, and blood is hard enough to get out of most things, let alone plaited silver wire. Anyone who owns any silver will know how hard it is to stop it taking a tarnish; now count that difficulty strand by strand and tie them all together… I don’t know what one would have cleaned silver with in the early Middle Ages: I guess a pad of wool soaked in urine would get most stuff off, but what you’d polish up with afterwards that would stop the effects of even that mild acid I’m not sure at all. If this had ever been used to strike people with, even if then cleaned, I’m pretty sure the ends would be blackened in a way that even the best metals conservators couldn’t remedy, at least after nine hundred years in the Cornish ground to finish the job.

A depiction of of the god Osiris from the tomb of Seti I, with crook and flail

A depiction of of the god Osiris from the tomb of Seti I, with crook and flail

So, OK, if it’s not for use it must by symbolic, right? And indeed my son, when I described it to him, immediately thought of the flail borne by the Egyptian pharaoh in depictions, presumably (though not certainly) to symbolise his power to punish. And that makes extrinsic sense but in an Anglo-Saxon context, as Trewhiddle is usually seen, it’s still weird, because in Anglo-Saxon law corporal punishment is really something done only to slaves. Freemen paid fines, or were reduced to slavery if they couldn’t, and anyone who had slaves had the right of punishment over them, so there was nothing exclusive about it worth symbolising in silver, or so it seems to me. But on the other hand we are not necessarily in an Anglo-Saxon context here. The hoard is no longer complete: when found, as well as the items depicted above, there were some things now lost and a lot of coins whose dates make a deposition date of around 868 seem likely. That was of course a reasonable time for hiding treasure, in as much as there were large numbers of Vikings about, but the goods also send mixed signals, as the British Museum website now points out.

“The accompanying metalwork presents an intriguing mixture of ecclesiastical and secular material, and in addition to its obvious and predominant Anglo-Saxon components includes one brooch of Celtic origin.”

That brooch was I guess not wholly of silver and thus now stored somewhere else in the BM? In any case, it’s not obviously in the picture borrowed above. But, aside from the odd bits of broken stuff, there are some unique things. One is the scourge, which seems to have attracted really very little commentary, but the chalice is another, the only known Anglo-Saxon silver chalice says the BM website (though it also says that the interior was gilded), and its best parallels all come from Ireland. And all this reminds me that this hoard was in Cornwall, which had at this point been under definitive Anglo-Saxon control only for a generation or so but which prior to that had been the rump of the British kingdom of Dumnonia. While it’s absolutely true that much of the material in the hoard is culturally or at least artistically Anglo-Saxon, other symbol libraries were surely available in this area, and that scourge is so simple of manufacture that it’s pretty hard to date… It could be a deal older than some of the other things in the hoard. Is there, I wonder, anything in Welsh or Cornish myth that gives a whip or scourge some important rôle? Early medieval Welsh law, in so far as we really have it, is firstly still supposed to be later than this and secondly just as compensation-focused as the Anglo-Saxon ones, but I wonder if some royal or ex-royal family had a story about themselves that made this tool an important thing to display…

I stubbed this post when I met this item in Leslie Webster & Janet Backhouse (edd.), The Making of England: Anglo-Saxon art and culture AD 600-900 (London 1991), no. 246 (b), and that’s still quite informative but the website link I’ve given here has all that material and more up-to-date references, so I see no point in my usual array of footnotes for once…

Leeds 2012 Report 1

I have to say that I wonder exactly what the point of writing up blog on the International Medieval Congress at Leeds of 2012, on the very day that early registration closes for the 2013 one. I will have to find some way to strike a medium between giving a bald itinerary of papers seen I can barely remember or else reconstructing the whole thing at length from my notes. But the only way to find out what transpires is to try, so here goes.

Entrance to Bodington Hall, University of Leeds, adorned with banner for the 2012 International Medieval Congress

The soon-to-be-late and lamented Bodington Hall, entrance thereto

As is by now traditional, I got through breakfast slightly too late to make it to the main room in which the keynote lectures were held and had the weird experience of arriving on the already-full video relay room to see no-one there I knew, which takes some doing at Leeds usually. Luckily this was a misleading omen. The actual lectures, meanwhile, were more or less perceptible if slightly blue-tinged on the video, and were as follows.

1. Keynote Lectures 2012

  • Sverre Bagge, “Changing the Rules of the Game: when did regicide go out of fashion and why?”
    As an early medievalist, I had not realised that no European king was killed by his successor or replacements between 1282 and 1792. That does seem to want some explanation, and Professor Bagge made dynastic legitimacy a part of it, a factor of stability, but other explanations were harder to come by, and there was some difficulty with the sovereign paradox, the problem that the king makes the law and is thereby able to choose if it applies to him.1 Certainly, there is something special about kingship, but why it should only have acquired full force then was not really resolved.
  • Nicole Bériou, “Just Follow Christ and the Gospels? Monastic Rules and Christian Rules in the 13th Century”
    This lecture opened up for us a twelfth-century debate about the worth of monastic rules; in an era when individual concern for one’s own salvation could be put before other’s views of what your soul required for its health, some put the view that the Gospels were the only ‘rule’ that counted. This was not how monastic life had traditionally been envisaged, of course, indeed it rather questioned the necessity or utility of that life for oneself, and such theorists thus started seeing other vocations as monk-like, and society itself as the monastery, which then meant that things like marriage could be seen as requiring Rules too! None of this was ever what you’d call widespread, as we were told it, but it’s interesting to see such thinking in the high era of papal monarchy, which could be imagined as more or less stamping down such autonomous theologising.

Then after that, and after coffee, it was charter time.

133. Nulli… si quis & Co.: sanctiones, corroborationes and penal forms in medieval charters

The number of people who can get excited about a whole session on what set of repeated words scribes used to threaten those who infringed on transactions is probably limited, but no-one would be fooled that I am not among them, and indeed I was not the only one here to hear these:

  • Mark Mersiowsky, “Rules in the document: Carolingian corroborations”
    Few people have seen as many early medieval charters as Professor Mersiowsky, in fact I might go so far as to guess that no-one has, and that means he’s seen a lot of charter issuers signing off by way of confirmation. He took us through the earliest Carolingian monarchs’ chosen ways of doing this, largely with crosses or monograms that he thought were in fact done in the monarchs’ own hands until the time of Charles the Bald (840-877) but whose accompanying phrases suggest older referents, perhaps Byzantine or late Roman. The transition from that is the great gap in the evidence that swallows all conjectures, of course, but it was interesting to see rules being set by these kings of correctio in still another way.
  • Sébastien Barret, “The sanctiones of the Cluniac charters of the 10th-11th centuries”
    Sébastien looked for rules slightly further up his documents, in the penalty clauses already mentioned of the charters of St-Pierre de Cluny in Burgundy, now of course searchable, and found that certain words almost only appear in those clauses, such as, “componat“, ‘let him compensate with’, and indeed more surprisingly “Si quis…”, ‘If anyone…’, though this was something I would also shortly find in my own work, I have to say.2 It was not uniform practice in these clauses: innovation and especially elaboration was possible, even if exact grammar and sense were not, always. Nonetheless, something had to do this job recognisably in these documents, and we may here be crossing the difference between what computers can recognise and what the people of the time could.
  • Arnold Otto, “Nulli… Si Quis and their Copycats: penal forms in later medieval charters”
    The trouble with later medieval charters is that the vernaculars get in and changes everything, so Dr Otto was sensible and went for numbers instead, looking the size of penalties in the penalty clauses of Emperor Charles IV. These, again, varied within fairly regular patterns; though their effect was more deterrent than real, even for a king like Charles, that deterrent was still worth ramping up on special occasions it seems!
  • In questions there was much asked about how many stages these documents were written in and whether penalties were ever carried out, but my notes don’t suggest any patterns emerged from that, not least because we probably only spoke up if we thought we had a difference to add. But then it was lunch and a canter across to Weetwood Hall for some archaeology.

204. Rules for Early Medieval Grave-Goods? Implications for the World of the Living from the World of the Dead

    Set phrases in documents, dead bodies, let no-one say I don’t know where the fun is in medieval studies… This session was introduced by Roland Steinacher, who wanted to remind us all that the Roman Emperor Theodosius I actually passed law allowing the recovery of treasure from graves for the benefit of the state, and then we moved on to the papers.

  • Marion Sorg, “Are Brooches Personal Possessions of the Deceased?: An Empiric Investigation Based on Analyzing Age-Relatedness of Brooches”
    This was a question about an assumption, one that could be more general than just with brooches, that the goods in a grave belonged to the deceased. With brooches in the early Middle Ages it’s even a specific assumption that a woman would own a set of brooches that were almost her identity kit, and keep them all her life, which if it were true would mean that they had an age similar to that of the skeletons with which they are found. Enter the evidence, gathered from 27 cemeteries in Baden-Württemberg and Bavaria, where only about 11·5% of individuals had brooches anyway, but where all age groups could have new brooches but worn brooches were certainly most commonly found with older individuals. This provoked Dr Sorg to wonder whether there might be several stages of a woman’s life where she would acquire such brooches, but I have to say that to me the figures she was presenting seemed to show more or less the same levels of wear in all age groups, so that these intervals would be suspiciously evenly spaced at about 20 years. I asked if we might be looking at object lifespans rather than people’s, I must have been reading something… There’s more work needed to identify what’s active here, I think.
  • Mirjam Kars, “Invisible Rules: the study of grave goods in the context of privately organized intergenerational transmission in families”
    What would mess up such paradigms of course is heirlooms, goods being passed to new owners, and that was the subject of this paper. Women in early medieval cemeteries seem to be buried with fewer goods as they age, suggesting a dispersal of their early kit to younger relatives or friends, which Dr Kars linked with group identification signification. She found very little that wouldn’t be circulated, which itself was interesting given what such analyses show in other cultures; her theory was coming from gift exchange stuff but I wonder now what commodities theory would do for her view.3
  • Stephanie Zintl, “Things to be Taken from the Dead: a case study on reopened graves”
    This paper was about grave-robbing, except that as the speaker said, that’s how we might see it but it’s not clear that the early medieval populations of Francia or Kent did, because it was pretty widespread. She asserted that half of the 600 graves she’d checked had at some point before excavation been reopened, early on as she figured, although this turned out to be on the basis of the very few with several eras of goods in, what is not what you’d call a perfect measure. That half was, however, substantially the ones containing goods, not those without, suggesting firstly that robbery was not the motive and secondly that those opening them could tell which was which still, implying some kind of marker above the surface. The reburiers must have firstly wanted to change the graves somehow and secondly presumably have known that the same would likely happen to theirs. This provoked a lot of discussion and you can see why, a very interesting set of questions despite the methodological difficulties.

325. Post Mortem Problems: Saints, Sinners, and Popular Piety

    Having done murder, confinement, threats and burial what could be left but zombies? I have a space to fill, after all.4

  • Stephen Gordon, “Practical Innovation, Local Belief, and the Containment of the Troublesome Dead”
    This was a study of some of the many English stories about dead bodies found walking, which the speaker suggested might get more common once the idea of Purgatory lengthened the chronology of death rather. Maybe so, but it’s certainly a common thing before that too, even when we have so few sources!5
  • Brian Reynolds, “Dodging Damnation: The Virgin’s Advocacy in Medieval Theology and Popular Piety”
    This paper looked at the development of the idea that Mary will basically be calming Jesus down at the Last Judgement and urging forgiveness of those who appealed to her in life. This placed the real action 1200-1500, but did make the point, probably widely realised, that because Mary was supposedly assumed into Heaven, there are no relics of her body, meaning that her cult is easier to diffuse widely, which I suppose is true.
  • Isabel Moreira, “Hector of Marseilles is Purged: political rehabilitation and guilt by association in the 7th-century Passion of Leudegar of Autun
    If you were a churchman of seventh-century France, as we’ve observed here indeed, you were probably deeply involved in government; escape from worldly cares was basically impossible, and this means that those who would write lives of saints in that era had to be imaginative about their interactions with laymen of less exalted characters. The patrician Hector of Marseilles was such a layman, a rebel against the king with whom St Leudegar got mixed up, and this paper argued that Leudegar’s biographer tried to get round this by giving him a martyr’s death that should have purged any sin, with imagery of being tested in the fire like gold, and so on, an idea that might possibly have been applied to others of the Merovingian-era nobility who lived messy lives with horrible ends.

So that was the first day of Leeds 2012 for me, and that seems worth the writing, both for me and hopefully for you; I guess I’ll do the rest in their turn…

N. B.: alternative coverage of some of these sessions by Magistra et Mater also exists

1. Addressed repeatedly by Kathleen Davis, Periodization and Sovereignty: how ideas of feudalism and secularization govern the politics of time, The Middle Ages (Philadelphia 2008), pp. 7, 34, 59, 73, 79-80 & 83, inter alia, all more or less in the same words, but it’s worth reading one of the occurrences.

2. J. Jarrett, “Comparing the earliest documentary culture in Carolingian Catalonia” in J. Jarrett & Allan Scott McKinley (edd.), Problems and Possibilities of Early Medieval Charters, International Medieval Research 19 (Brepols forthcoming), pp. 000-00.

3. That largely because since then I finally read Arjan Appadurai (ed.), The Social Life of Things: commodities in cultural perspective (Cambridge 1986), which is really interesting and will generate a future blog post.

4. The most relevant reflection of that place’s nature being John Blair, “The Dangerous Dead in Early Medieval England” in Stephen Baxter, Catherine Karkov, Janet Nelson and David Pelteret (edd.), Early Medieval Studies in Memory of Patrick Wormald (Farnham 2009), pp. 539-560. Why have I never thought before about the significance of putting a piece about the unquiet dead in a memorial volume? I’m pretty sure John didn’t mean any of the things that might be implied by that…

5. Much of the early material gathered either in Blair, “Dangerous Dead”, or Nancy Caciola, “Wraiths, Revenants and Ritual in Medieval Culture” in Past and Present no. 152 (Oxford 1996), pp. 3-45.

Leeds 2011 report two at last

Sorry! Publication deadlines, as you saw, then admissions interviews (about which I have seriously mixed feelings and may eventually write), then the wedding of a good friend and erstwhile medievalist, at which apart from, y’know, attending the marriage (hic præsens et testis fui!), I learnt a lot about Cassiodorus that will come in useful next term. And then, for various reasons, I’ve wanted to take a good deal of care with this post. But now here it is, my mandated Leeds report, part the two, covering the events of the 12th July 2011.

508. Beyond the Invasion Narrative: the Roman world and its neighbours in late Antiquity, III – Romans and barbarians

Since, as recounted two posts ago, I’d realised on turning up in this strand that not only did it have a set of titles long enough to be a monograph series by some German academy, but also that it was where the excitement was likely to be for its duration, I was back in the Mortain Link Room at nine in the morning to see more. That went as follows:

  • Alex Woolf, “From Civitas to Kingdom? Romanitas in the British provinces and beyond”.
  • Alex here raised with his customary sharpness of perception some important questions, not the least of which is what period were the “sub-Roman” British interested in imitating? The Roman buildings of Roman Britain were largely pre-third-century, for example. Does that mean that if someone was continuing to live like a fifth-century Romano-British noble, we would see him in his material leavings as British not Roman? Was public building and sculpture really the mark of Romanitas for these people, as it has been for some modern scholars? (Was it instead stone monumental inscriptions, basically only preserved from outwith the area of Roman government?) Alex also made the excellent point that the Old English wealh, usually translated as `foreigner’, was however not used of foreigners like the Vikings, the Gaels, Syrians, and so on, and that we might therefore do well to think of it as being linguistic, and applying to Romance-speakers only. How far Romance actually describes the language of lowland post-Roman Britain would be one of those questions where fewer people than usual would follow Alex’s arguments, I suspect, but the difference still wants an explanation.1 Lots to think about here.

  • James Fraser, “Thoughts on the Roman and Native Discoveries of Pictishness”
  • The ogam-inscribed symbol stone at Brands

    The ogam-inscribed symbol stone at Brands

    This paper came very close to my areas of British interest, as you will understand when I say that James started by critiquing the idea that the Picts were a single people for whom a material culture identity might be detected. In this sense, as he observed, the classic volume The Problem of the Picts has itself become the problem.2 Thereafter the paper became more of a historiographical survey of whom it is that the Picts’ identity has mattered to and how, but there were still some similarly live points, such as the observation that the word Brittones and its derivatives, originally Latin, appears to have been borrowed into the insular vernaculars only after a distinction had arisen between Britones and Picti; James can be found on record saying that probably the only difference between these groups was being inside or outside the frontier of the Roman Empire, which makes for linguistic difficulties as we’ve lately been seeing, but whether or not you buy that, he here has something that appears to need an explanation.3 James finally suggested that Pictishness was really a late construct used by state-building kings to meld a nation of disparate groups of peoples only lately differentiated from a generalised British identity, into a political unity opposed to English or Brittonic or indeed maybe Gaelic, stressing `barbarian’ cultural practices that were identifiable as such in Roman terms, like tattooing, like inscribing stones but not with Latin, and like deriving one’s origins from the Scythians, a reference that only makes sense in a Roman cultural complex.

    I found all this pretty powerful, as you might expect from things I’ve said in the past, and asked in questions whom he thought the agents of this new cultural formation might be; he blamed the Church, which I think makes some kind of sense if we can see the Church as a tool of kings in this area. Before that however the session had been completed by…

  • Fraser Hunter, “Breaking Down the Wall: Rome and North Britain in the late Roman period”
  • This was perhaps the least provocative paper of the three but that was not least because it was by far the best-evidenced, and left much less room for debate: Hunter showed simply that Roman luxury goods got beyond the wall into the lowland zone, and that after these goods stopped coming local cultural innovation attempted to make up the gap, which we kind of know, but that inside the walls a similar transition is happening from Roman soldier’s goods, money and gear to stuff that we would recognise as warband material. Rome, while it was active in the North of Britain, created haves and have-nots, but after it went only some of these people’s centres could keep some kind of supremacy going by continuing to import Romanitas. Thus, Dumbarton Rock and Edinburgh kept going, Birdoswald and others failed, and so the new political landscape was formed.

I don’t mind telling you that after this session was over my head was so full of thoughts that I obtained coffee, or at least the best available facsimile, and tried talking to Alex but had to excuse myself because I needed to try and write something down before everything I was thinking escaped; I couldn’t speak even to Alex in case it overwrote what I was struggling to articulate. After twenty-five minutes I had something like the plan of a paper, restating with extra nuance my thoughts about the regionality of the Pictish kingdom, and was able to put it away confident that some day I could write it (as indeed I subsequently have, though much of that first rush has then turned out to be unsustainable). That was the kind of session this had been for me, the kind that could not be fully contained in my head for the explosion of possibilities. “And I’m not even lying.”

608. Beyond the Invasion Narrative: the Roman world and its neighbours in late Antiquity, IV – new narratives in Hispania

Of course I don’t really work on Scotland any more, and if I ever finish that aforesaid paper it will likely be my goodbye to the research area. How convenient for me, then, that Professor Halsall’s excellent contributors also included a number of people interested in the Iberian peninsula!4? They were:

  • Iñaki Martín Viso, “Fragmentation and Thin Polities: dynamics of the post-Roman Duero plateau”
  • The Duero plateau had been an integrated part of Roman Hispania, not rich but with many villas, but the events of the fifth century turned it into a frontier zone between the Sueves and Visigoths, neither of whom really had much governmental presence there, and as such seems to have localised its identity, with seniores loci mentioned by John of Biclaro and perhaps local coinage being issued. Hillforts grew up, though none have yet been dug so the association is kind of hypothetical. The Visigothic kingdom, when it re-established itself here, seems to have done so not least by giving the local élites rights to tax or withdrawing them, but the lack of towns meant that it was never an integrated part of Toledo’s enterprise. This does not however mean, argued Professor Martín, that it was not part of the state, and he argued that we should recognise this as a kind of `soft hegemony’ that might let us think usefully about how the successor states worked in their own terms, with the kings getting the status that kept them in power and the regions getting the autonomy that stopped them from wanting away from kings. We’ve seen something like this idea expressed here before, I think, so I was right down with this.

  • Juan Antonio Quirós Castillo and Alfonso Vigil-Escalera, “The Elephant in the Room: new approaches to early medieval cemeteries in Spain”
  • Pretty much everything I know about burial in Visigothic Spain I read either in Guy Halsall’s Barbarian Migrations or at Historian on the Edge, so I was keen to hear more from two names I have on several reading lists but have never quite got round to reading.5 The two of them, represented by Dr Vigil-Escalera alone, argued that categories like `Roman’ and `barbarian’ won’t cover this kind of evidence, which has urban `barbarians’, rustic `Romans’ and all kinds of other cross-category burials to accommodate, and that the variation could be explained without recourse to foreign populations, even if those were there; the burial evidence in their eyes neither proves nor disproves immigration. The archaeology instead shows a restlessness that is to be expected from a peninsula in political and economic turmoil. Instead of the stereotypes, they detect in the burial evidence a militarised élite interred in lead coffins, a lower grade of burial with few or no grave goods, and nothing visible beneath. Where there are cemeteries that associate with a settlement, 60-95% of graves are furnished, the figure being lower the later the cemetery runs; by the eighth century (but not till then!) grave furnishing had completely stopped. Beyond these generalisations, however, variation in this mortuary landscape was at the community level, not the level of whole `peoples’, and certainly can’t be broken down as `Roman’ vs. `Germanic’. Therefore, they asked, why blame barbarians?

  • Guy Halsall, “Why Do We Need the Barbarians?”
  • In answer to that question came the last paper of the strand by Professor Halsall himself. Perhaps unsurprisingly for those who’ve heard him speak or read him on the Internet, this was the one that really started the war. [Edit: and, indeed, some changes have been made to these paragraphs by request of one of those involved.] The consequences, if not of this actual speech, at least of its subsequent display on the Internet, have been various, unpleasant and generally regrettable, and I don’t want any of them myself. However, I think that what Professor Halsall was doing, which was to demand attention to the way that terms like `barbarians’ and `immigrants’ have been and are now deployed in political discourse, in short, to think who might be listening when we deploy these terms and for what, is something that it’s necessary to discuss. There may be other ways to say what he was saying, though they might be less effective. After all, an old colleague of mine sometimes gloomily observed of his scholarly opponents, “Y’know, you can’t change these guys’ minds, you can only wait until they die,” and obviously that’s not going to do much for public feeling and policy right now, which is where the fight is needed.

    UK Prime Minister David Cameron expounding his party's `Big Society` ideology

    Dangerously empty bloviation

    But the issues must not be dropped! Since 2006 I have been on the web proclaiming somewhat casually that when history is used it is almost always misused; glib and untheorised though that was when I wrote it, there is a point there, and it behoves us to keep an eye on what our work may be used for. Some people are more conscious of this than others, as the recent furore over the way that the Arts and Humanities Research Council in the UK appears to have picked up and run with the Conservative party’s campaign slogan in the last UK national elections shows; but this consciousness is usually with the misusers, and we could do with the same awareness from people who aren’t deliberately selling themselves for political funding (although it should be noted that the AHRC have claimed that they weren’t, without responding in any way to pressure to actually alter their agenda). How then do we fight the misuse of history by those with political agendas? Professor Halsall argued in questions that we have to take the fight to popular sources of information, to publish opinion columns, to get on the Internet, to colonise Wikipedia and not to assume that people can’t handle our sophistication. These seem like worthwhile, if taxing, endeavours that would bring us benefit whatever our politics. If the humanities were any good at coordinating our defence this would already have been encouraged in every faculty across the land, as PR for the industry of academia itself, dammit; instead they have successfully set us against each other and this is the result. Party politics, whether left-wing (do we still have one of those?), centrist or comfortable Conservative’s, really don’t signify here: there is no UK political party interested in funding the humanities. But you’ve read me on this before and you’ll read me on it again, so no more here.

The whole strand had been extremely provocative, as you can tell, and events subsequently revealed that it had perhaps been too much so, but I also think that we need to awaken some kind of social awareness about the uses, misuses, impact and importance of history. Everyone in the field must surely agree that that importance currently needs all the acknowledging, emphasising and directing that it can get. The furore over this presentation has unfortunately hidden these issues, which deserved to continue under discussion and not to become so personal as to be swamped in antagonism and threats. I’ll have more to say about this here—probably not very insightful but one should not stay silent—but for the meantime I can only advise you to keep a close eye on Historian on the Edge, for reflection on the social and moral imperatives of our work, whether you agree with him or not. We’d all like to think our work was socially and morally important, I’m sure, so it seems natural to consider how that might work out, doesn’t it?

717. Between Palatium and Civitas: political and symbolic spaces throughout the Middle Ages

Anyway. That was the final session in Professor Halsall’s strand, and things calmed down somewhat after lunch. Since time is short and the backlog long I’m therefore going to tackle the rest of the day in briefer form. I crossed the campus now to Weetwood Hall and there heard these people speak:

  • Martin Gravel, “Built on Expectation and Remembrance: the visitation of kings as the symbolic recognition of palaces in Carolingian West Francia”
  • Aurélien le Coq, “Contestation, Networks, and Places of Power in Grenoble during the Gregorian Reform: Guigues of Albon’s trajectory”
  • Alexandra Beauchamp, “Royal Court and Capitals of the Crown of Aragon in the XIVth century”
  • Originally scheduled for this session had been Josianne Barbier, doyenne of the Frankish fisc, and given how much her work featured in my reading for that dead-stick Kalamazoo paper of a couple of years back, I’d been rather hoping to meet her. Alas it was not to be, but these papers were also interesting, for especially Martin’s, which wanted to look closer at what kings actually do with their palaces beyond turn up, issue charters (not always them of course) and leave. With a few documents of Charles the Bald and Louis the Stammerer he was able to do this, showing that certain palaces had certain functions and that they weren’t all equivalent. Obvious, perhaps, conceptually, but hard to prove! Martin did so. We subsequently proved to have an almost-inconvenient overlap of interests with regard to the later Carolingians and I’m looking forward to more of his work. Le Coq, meanwhile, I would like to give due honour for using the term “ecclesiamento” to describe the way that Grenoble came to be grouped around the bishop’s properties and interests in his period of study, and Beauchamp’s careful attempt to try and say something about how large the Aragonese court actually was, on a day-to-day basis, from an unpromising source base, was a near-perfect example of how to present a few key interesting things from what was clearly a much larger piece of work.

805. The Archaeology of Early Medieval Fortified Settlements in Different Regions of Europe

I try and go to as much of the relevant archaeological stuff at Leeds as possible, because there’s never very much and I want to encourage it, but also because it’s usually very interesting and full of information I wouldn’t otherwise encounter. This time I was also hoping to see and meet Marco Valenti, who is a name that crops up all over what had then been my recent reading, but in this I was disappointed. What we got was:

  • Neil Christie, “Burhs and Defence: assessing the military status of later Saxon burhs
  • Marco Valenti, “Early Medieval Fortified Settlements in Italy from the 6th to the 10th Centuries”
  • Hajnalka Herold, “Fortified Settlements of the 9th and 10th Centuries in Central Europe”
  • You will be observing that Valenti appears still to have been there, but in fact, his paper was read by Professor Christie, a compromise that was certainly better than no paper but didn’t enable the kind of debate it would have been good to have. In short, Christie himself gave the audience a quick introduction to the fortification programme rolled out by the kings of Wessex in their fight back against the Vikings, and asked how much actual use the fortifications, many of which have come to be towns now and may always have been meant to, were. Christie preferred to see them more as exercises in literally building community, while I might prefer to see them as exercises in power demonstration, like Offa’s Dyke; certainly, Asser seems to show us that the relevant communities didn’t necessarily feel it.6 The Valenti paper, next, concentrated on castles in Tuscany, for a long time supposedly part of a major set of social changes just before or in the eleventh century that we know well round here, but by the kind of survey Valenti has been able to demonstrably a much longer-term phenomenon, starting in the ninth century if not before. There has of course been very little digging of such sites but what has been dug has forced this kind of re-evaluation too (as previously reported here indeed). Lastly Hajnalka, whose work I’d met at Kalamazoo the previous year, reintroduced me and introduced everyone else to her extremely interesting élite settlement at Gars Thunau in Austria, which has in its history a ninth-century building programme that seems to be chronologically, but not otherwise, connected to a sea-change in the development of such sites over a wider area, all of which nonetheless show no archaeological connections with each other. There’s something big here which has yet to be identified, clearly; Dawn Hadley asked what and Hajnalka said that the presence of the Church needs to be looked at, but that it will only explain some sites. Nonetheless, paradigms like Martin Carver‘s of a reaction in stone to such new power groups might well help here.7

Now, after this was the blogger meet-up, which was quite odd in the way it worked out. I was late, I forget why but probably not for any good reason, and the Naked Philologist and Magistra were left to coordinate the initial stages without me even though neither knew each other. By the time I arrived, it was busy but not with people I knew, which was good but unexpected. I can now remember only two of these people, Livejournallers rather than deliberate academic bloggers both, so I won’t name them in case they don’t want their personal lives linked to, but it was a pleasure to meet them and others, and I seem to recall that the gathering went on for a long time. I know that by the time I got to the St Andrews reception they’d run out of wine, but I also remember that this had somehow happened far faster than they’d anticipated so it may still have been quite early. In any case, company remained good and chatter plentiful, as afterwards seemed to have been so for a great deal of the conference, and it had been a stirring day.

1. The classic discussion of the term `wealh‘ is M. Faull, “The semantic development of Old English wealh” in Leeds Studies in English Vol. 8 (Leeds 1975), pp. 20-37; Alex’s take on such matters can currently mostly be found in his “Apartheid and Economics in Anglo-Saxon England” in Nick Higham (ed.), Britons in Anglo-Saxon England (Woodbridge 2007), pp. 115-129, online here, last modified 18th October 2007 as of 10th December 2011, though for the linguistics he largely rests here on Peter Schrijver, “What Britons Spoke Around 400″, ibid. pp. 165-171.

2. Frederick T. Wainwright (ed.), The Problem of the Picts (Edinburgh 1955).

3. James Fraser, From Caledonia to Pictland: Scotland to 785, New Edinburgh History of Scotland 1 (Edinburgh 2007), pp. 44-49.

4. I probably don’t need to explain the range of circumlocutions I use here to avoid the word `Spain’, or indeed that the paper titles do, but suffice to say that if this seems clumsy to you, the modern country’s name really doesn’t cover what we’re trying to include here.

5. G. Halsall, Barbarian Migrations and the Roman West, 376-568, Cambridge Medieval Textbooks (Cambridge 2007), pp. 296-300 & 338-346, but I should add at least J. A. Quirós Castillo and A. Vigil-Escalera Guirado, “Networks of peasant villages between Toledo and Velegia Alabense, North-western Spain (V-X centuries)” in Archeologia Medievale Vol. 33 (Firenze 2006), pp. 79-130 and now Quirós, “Early medieval landscapes in north-west Spain: local powers and communities, fifth-tenth centuries” in Early Medieval Europe Vol. 19 (Oxford 2011), pp. 285-311.

6. Asser, Life of King Alfred, transl. Simon Keynes and Michael Lapidge in eidem (transl.), Alfred the Great: Asser’s Life of King Alfred and other contemporary sources (London 1983), cap. 91:

For by gently instructing, cajoling, urging, commanding, and (in the end, when his patience was exhausted) by sharply chastising those who were disobedient and by despising popular stupidity and stubbornness in every way, he carefully and cleverly exploited and converted his bishops and ealdormen and nobles, and his thegns most dear to him, and reeves as well… to his own will and to the general advantage of the whole realm. But if, during the course of these royal admonitions, the commands were not fulfilled because of the people’s laziness, or else (having been begun too late in a time of necessity) were not finished in time to be of use to those working on them (I am speaking here of fortifications commanded by the king which have not yet [c. 883] been begun, or else, having been begun late in the day, have not yet been brought to completion) and enemy forces burst in by land or by sea (or, as frequently happens, by both!) then those who had opposed the royal commands were humiliated in meaningless repentance by being reduced to virtual extinction.

This passage doesn’t make me like Asser or Alfred any better, actually.

7. As in for example M. Carver, Sutton Hoo: burial ground of kings (London 1998), esp. pp. 52-93.