Tag Archives: medieval architecture

Kalamazoo 2015, Part 3

Continuing the press through my reporting backlog, we now reach the third day of the 2015 International Congress on Medieval Studies, or as it’s otherwise known, Kalamazoo, 16th May 2015. Time is as ever short and the subject matter ageing, so I shall try and just do my brief list-and-comment format and I’m happy to provide more if they tweak people’s interest. But this is what I saw and some of what I thought…

Early Medieval Europe III

Obviously not one I could miss, given the participants:

  • Eric J. Goldberg, “The Hunting Death of King Carloman II (884)”
  • Cullen J. Chandler, “Nationalism and the Late Carolingian March”
  • Phyllis Jestice, “When Duchesses Were Dukes: female dukes and the rhetoric of power in tenth-century Germany
  • Professor Goldberg made a good attempt to rehabilitate the reputation of King Carloman II, who did indeed get himself killed in a boar-hunt thereby wrecking Western Francia’s chance of Carolingian security, but who had also received the text of advice we know as the De Ordine Palatii from Archbishop Hincmar of Rheims and the acts of whose single council speak in moralising terms of reform and a return to old law in a way that suggests he had taken it to heart, and intended to rule like the right sort of king had the boar not won in one of the court’s fairly essential mutual displays of valour; it might justly be noted, as did Professor Goldberg, that the hunt was happening on a royal estate freshly recovered from the Vikings. As usual, it turns out not to be simple. Cullen made a fresh attempt at explaining the details of Count-Marquis Borrell II‘s undesired escape from Frankish over-rule in the years 985-987 without the national determinism that the standard Catalan scholarship has attached to those events, painting Borrell’s position as one of local legitimacy via multiple fidelities to powerful rulers rather than independència; I might not quite agree, preferring to see something like a serial monogamous Königsfern (to use Cullen’s own concept), but there’s no doubt that nationalism distorts all our perspectives.1 Lastly Professor Jestice looked at three German noblewomen, Judith Duchess of Burgundy, Beatrice Duchess of Upper Lotharingia and Hedwig Duchess of Swabia, over the 960s to 980s, during which time all of them were in various ways in charge of their duchies in the absence of an adult male ruler, and who were all addressed as dux, ‘duke’ as we translate it, in the masculine, in that time, and were awarded charters and held courts like the rulers in whose places we usually consider them to have stood. As Professor Jestice said, it’s a lot easier just to say that they exercised power in their own right, isn’t it? After all, when Duke Dietrich of Lotharingia threw his mother out of power, the pope imposed a penance on him, so you have to wonder if their categories were where we expect them to be. Questions here were mainly about the gendering of the language, and whether it actually has significance, but the point is surely that we can’t mark a clear difference between these women and their male counterparts, so should maybe stop doing it.

432. Money in the Middle Ages

Another obviously-required choice, with later ramifications I couldn’t have anticipated.

  • Andrei Gândilâ, “Modern Money in a Pre-Modern Economy: Fiduciary Coinage in Early Byzantium”
  • Lee Mordechai, “East Roman Imperial Spending and the Eleventh-Century Crisis”
  • Lisa Wolverton, “War, Politics, and the Flow of Cash on the German-Czech-Polish Frontier”
  • Andrei opened up a question I have since pursued with him in other places (thanks not least to Lee, it’s all very circular), which is, how was Byzantine small change valued? From Anastasius (491-518) until the mid-ninth century Byzantine copper-alloy coinage usually carried a face value, which related to the gold coinage in which tax and military salaries were paid in ways we are occasionally told about, but its size didn’t just vary widely, with old 20-nummi pieces sometimes being bigger than newer 40-nummi ones, but was occasionally increased or restored, while old Roman and Byzantine bronze coins continued to run alongside this stuff in circulation at values we don’t understand.2 It seems obvious that the state could set the value of these coinages in ways that look very modern, but the supporting economic framework is largely invisible to us as yet. Lee, meanwhile, retold the economic history of the eleventh-century Byzantine empire, which is as he observed often graphed by means of tracking gold fineness, but could instead be seen as a series of policy reversals by very short-lived emperors that only Alexios I Komnenos, hero of that particular narrative, even had time to address in a way that had a chance of lasting.3 Lastly Professor Wolverton pointed at how often money was involved in the making and breaking of relations across her chosen frontier and argued that more should be done with this by historians, with which I am certainly not going to argue, although discussion made it seem as if the first problem is going to be the numbers provided by her sources.

Then coffee, much needed, and to the next building for…

472. Rethinking Medieval Maps

  • Rebecca Darley, “Eating the Edge of the World in Book Eleven of the Christian Topography
  • Thomas Franke, “Exceeding Expectations: appeasement and subversion in the Catalan Atlas (1375)”
  • Chet Van Duzer, “A Neglected Type of Mappamundi and its Re-Imaging in the Mare Historiarum (BnF MS Lat. 4995, fo. 26v)”
  • Anne Derbes, “Rethinking Maps in Late Medieval Italy: Giusto de’ Menabodi’s Creation of the World in the Baptistery of Padua”
  • Most of this session was somewhat late for me, though not uninteresting, but as keen readers will know Rebecca Darley’s research just about meets mine at Byzantium. She was here arguing in general that, in the early Middle Ages, maps were not tools to be used to find things but ways of imaging space that could not actually be experienced, and used the sixth-century Alexandrian text known as the Christian Topography as an example. It argues in ten books for a flat world the shape of the Tabernacle but then apparently adding an eleventh using quite different source materials to describe the voyage by sea to India and Sri Lanka, with details of the animals from there that the author had seen or indeed eaten. The thing is that the book’s earlier maps don’t show India or Sri Lanka at all, and the cited animals and foods make it seem that the author wasn’t at all clear where they really were; they were not abstract enough to be mapped, but could be directly experienced. QED!

    The world map from the Christian Topography of Cosmas

    The world map from the Christian Topography of Cosmas. “WorldMapCosmasIndicopleustes” by Cosmas Indicopleustes, 6th century – “Les Sciences au Moyen-Age”, “Pour la Science”. Licensed under Public Domain via Commons.

    Then Mr Franke introduced us, or at least me, to the Catalan Atlas, a world map made by a Jewish artist for King Peter III or Aragón in 1375 which, according to Mr Franke, encodes in its numerous labels of sacred and indeed Apocalyptic locations and portrayals of their associated persons a message that Antichrist will look like the real Christ and that Jews will not be associated with him.
    An eight-page montage of the Catalan Atlas in its Paris manuscript

    An eight-page montage of the Catalan Atlas in its Paris manuscript, by Abraham Cresques – Bibliothèque Nationale de Fance, Public Domain, https://commons.wikimedia.org/w/index.php?curid=41309380

    Mr Van Duzer, for his part, introduced us to another map-as-conceptual-diagram, not the well-known T-O map but a sort of V-in-a-box that shows the different destinations of the sons of Noah about the continents as per the Bible, developed and more less forgotten in the seventh century but revived in his fourteenth-century example manuscript as a vertical projection of a curved Earth, all of which together is more or less unparalleled.
    Paris, Bibliothèque nationale de France, MS Lat 4915, fo. 26v

    Paris, Bibliothèque nationale de France, MS Lat 4915, fo. 26v, showing the division of the world between the races

    Lastly Professor Derbes described a world map that can be found in the sixteenth-century baptistery of Padua built by the Carrara family as part of a larger effort of showing off the learning and artistry which they could command. As with much of the session, all I could do with this was nod and enjoy the pictures but the pictures were all pretty good.

And that was it for the third day of papers. Once again, I didn’t do any of the evening sessions but instead hunted dinner in Kalamazoo proper, which the waiter told us was among other things the first home of the Gibson Les Paul guitar. This also means I missed the dance, which is becoming something of a worrying conference trend and perhaps something I should combat, at Kalamazoo at least, but by now I needed the rest, and so this day also wound down.

1. Until Cullen has this in print, one can see Paul Freedman making some of the same points more gently (because of being in Barcelona to do it) in his ‘Symbolic implications of the events of 985-988’ in Federico Udina i Martorell (ed.), Symposium internacional sobre els orígens de Catalunya (segles VIII-IX), 2 vols (Barcelona 1991-1992), also published as Memorias de la Real Academia de Buenas Letras de Barcelona Vols 23-24 (Barcelona 1991-1992), I pp. 117-129, online here.

2. The current state of the art on this question is more or less one article, Cécile Morrisson, “La monnaie fiduciaire à Byzance ou ‘Vraie monnaie’, ‘monnaie fiduciaire’ et ‘fausse monnaie’ à Byzance” in Bulletin de la Société Française de Numismatique Vol. 34 (Paris 1979), pp. 612-616.


Medieval treasures of New York

This gallery contains 20 photos.

Oh well: let us look back on happier times. We now progress in my personal journey through my blogging backlog all of a fortnight, into early May 2015, at which point to find me you had to be in the … Continue reading


In Marca Hispanica XXX: three castles in one day, part 3 – Tona

This gallery contains 22 photos.

I haven’t done a very good job of explaining my itinerary on last year’s Catalonia trip, I realise, but I’ll remedy that next post but one and in the meantime complete the epic three-castles-in-one-day road-trip. The last stop on this … Continue reading

Seminar CCXVI: Umayyad connections in early medieval architecture

The backlog remains larger than a year but the only way to deal with that, apart from ceasing to go to or think of things about which I want to blog, which ain’t gonna happen, is for me to keep writing. So, let me now bring you to the General Seminar of the Centre for Byzantine, Ottoman and Modern Greek Studies in the University of Birmingham on the 20th November 2014, where you could have found myself among a good number of others there to hear Professor John Mitchell speak to the title: “Abul-Abbas and all That: the West and the Caliphate in the age of Bede, Desiderius and Charlemagne”.1

The desert palace of Qasr Amra, in modern-day Jordan

The desert palace of Qasr Amra, in modern-day Jordan, which will be made to bear a great deal of weight in this report. “Qasr Amra“. Licensed under CC BY-SA 3.0 via Commons.

Despite the venue, Professor Mitchell had come not to praise Byzantium but to sideline it, in as much as he was out to contend with the common idea that most early medieval art was basically attempting at one or more removes to look Byzantine, that being the current reflection of the inheritance of Rome to which so many western rulers and patrons wished to lay claim. Instead, he suggested that the evidence is just as strong for early Islam, the alternative and more recently successful superpower of the Eastern Mediterranean and in control of the Holy Places where Westerners more often voyaged than they probably did to Constantinople.2 For example, he argued that the idea of a palace with an inbuilt chapel, found in Byzantine and Lombard contexts and adopted from the latter by Charlemagne, most famously in Aachen, can be found earliest at Khirbat al-Mafjar; that the ornamental projecting towers found on Charlemagne’s palace at Paderborn were best paralleled from the Umayyad desert palaces at Qasr el-Hayr; that Khirbat and Qasr Amra both boast baths like the ones in which Charlemagne sometimes held councils at Aachen (and that Caliph al-Walid is said to have done this himself at Qasr al-Hallabat). More specifically, he pointed to the use of gypsum stucco, not a Roman technique but found at Saint-Germigny-des-Prés, Cividale and San Salvatore di Brescia anyway and for which there are many Islamic examples, and diagonal marbling of columns, another trick with no known Roman roots but good Islamic ones and also found at Brescia; and there was more besides.3

Diagonally-marbled columns at San Salvatore di Brescia

Diagonally-marbled columns at San Salvatore di Brescia, a Lombard foundation much modified by the Carolingians. By Stefano Bolognini (Own work) [Attribution], via Wikimedia Commons

To this, Professor Mitchell met several kinds of counter-argument. Archie Dunn invoked parallels from Greece, and specifically a place with a name like ‘Lulutheis’ which my notes obviously don’t have right (Eleutherai maybe?), for the towers and bath-house, as evidence that such things could also be found in Byzantine contexts and Leslie Brubaker pointed out how much Byzantine evidence is gone, not least because this was the era of the supposedly Iconoclastic emperors whose works were subsequently largely derided and replaced, and both together argued that, if the traditional view is not to hold, at best it must be replaced with one of a three-way conversation, in which the two superpowers both influenced each other and which one then influenced the West is yet to be decided. I, meanwhile, was struggling with some of the supposed influence: the palace chapel idea seemed too vague of definition, since after all what is a palace? The projecting towers at issue seemed to me to clearly be echoes of Roman camps, rather than anything palatial, and in any case Paderborn’s towers were curved, unlike those at Qasr el-Hayr; arguments about connections showing in the fact that these places’ walls contained plumbing seemed to me to forget that they would presumably all have had latrines in; and the stucco work, while the technique may be as Professor Mitchell says unknown in the Roman world, was certainly being used for very different imagery on his Western and Eastern examples. The best parallels of all seemed to be at San Salvatore di Brescia, but that reduces the question to what was going on at that one centre, not over the West as a whole…

Theoldulf of Orléans's church at Saint-Germigny-des-Prés

Nothing survives of Paderborn above the surface, and we’ve had San Salvatore already, so here is Saint-Germigny-des-Prés which I suppose we have to remind ourselves was commissioned by someone who’d grown up in Muslim Spain, for what relevance that may have… « Germigny des Pres » par user:CancreTravail personnel. Sous licence CC BY 2.5 via Wikimedia Commons.

Nonetheless, I don’t want to appear wholly sceptical; after all, it’s not as if there’s any good reason why people in the West who’d been East shouldn’t have tried to imitate some of the wonders they’d seen there, particularly if, as I speculated in questions, they didn’t necessarily know that these palaces and baths and so on were new and Muslim rather than slightly older and Roman or Byzantine, given how imitative of late Roman building some Umayyad stuff was. If even a tenth of what Professor Mitchell suggested was accurate, we probably should be thinking of such people’s ideas being thus inspired, and in that case what I find most intriguing about this paper in retrospect is the apparent importance of Lombardy as a conduit. I can see how, once someone in Benevento built a palace like the one he’d seen at Qasr Amra or wherever, and then people from there went north or someone from the Frankish court came south and saw it and wanted to build something ‘like they have in Italy’, the style might leak north. But the thing about Umayyad desert palaces is their location, you know? And now I wonder what on earth was taking Lombards to Qasr Amra about which we have no other idea…

Ruins of the Umayyad desert palace at Khirbat al-Mafjar, in Palestine

Again, we’ve had Qasr Arma, so here’s the ruins of the Umayyad palace at Khirbat al-Mafjar, in Palestine. “Hishams Palace site view Author MDarter” by MichaelDarter at English Wikipedia. Licensed under CC BY-SA 3.0 via Commons.

1. I was there not least because of an excellent chapter of Professor Mitchell’s I read a long time ago which was the first thing that made me think about monumentality as a political statement properly—who could see what and what would they take from it?—that being J. Mitchell, “Literacy Displayed: the use of inscriptions at the monastery of San Vincenzo al Volturno in the early ninth century” in Rosamond McKitterick (ed.), The Uses of Literacy in Early Mediaeval Europe (Cambridge 1990), pp. 186-225.

2. On contacts of this kind between Islamic East and West Professor Mitchell cited Oleg Grabar, whose most relevant work would I suppose be his “Trade with the east and the influence of Islamic art on the ‘Luxury Arts’ in the west” in Atti del XXIV congresso internazionale di Storia dell’Arte (Bologna 1982), 10 vols, II pp. 27-34, but his “La place de Qusayr Amrah dans l’art profane du Haut Moyen Âge” in Cahiers Archéologiques Vol. 36 (Paris 1988), pp. 75-83 and his “Umayyad Palaces Reconsidered” in Ars Orientalis Vol. 23 (Ann Arbor 1993), pp. 23-38, also look worth investigating on the topic. One could add John Wilkinson, Jerusalem Pilgrims before the Crusades (Jerusalem 1977), to which cf. for now Peter Darby and Daniel Reynolds, “Reassessing the ‘Jerusalem Pilgrims’: the Case of Bede’s De locis sanctis” in Bulletin of the Council for British Research in the Levant Vol. 9 (London 2014), pp. 27-31, DOI: 10.1179/1752726014Z.00000000022; Dan has more work on this sort of thing under way.

3. I was wondering whether Professor Mitchell might have published some of this material by now, but websearching for it has brought to my attention Beatrice Leal, “The stuccoes of San Salvatore, Brescia, in their Mediterranean context” in Gian Pietro Brogiolo & Francesca Morandini (edd.), Dalla corte regia al monastero di San Salvatore – Santa Giulia di Brescia (Mantova 2014), pp. 221-247, which appears to be part of the same project. On the desert palaces more widely see Grabar, “Umayyad Palaces” as above and on the Carolingian palace at Paderborn the latest word seems to be Antonella Sveva Gai, “Die karolingische Pfalzanlage in Paderborn (776-1002). Vom militärischen Stützpunkt bis zum Bischofssitz” in Götz Alper (ed.), Sulzbach und das Land zwischen Naab und Vils im frühen Mittelalter, Schriftenreihe des Stadtmuseums und Stadtarchivs Sulzbach-Rosenberg 19 (Sulzbach-Rosenberg 2003), pp. 135-154, apparently transl. as “La residenza palatina di Paderborn in Westfalia tra la fine dell’VIII secolo e l’anno mille. Da centro militare a sede vescovile” in Sveva & Federico Marazzi (edd.), Il cammino di Carlo Magno (Napoli 2005), pp. 13-40, though I haven’t seen either so can’t be sure.


Genève médiévale II: atop the cathedral

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Apologies for the lately-renewed delay: I had promised to review a couple of volumes, the time has only lately become free to do so and it feels rather as if the first one is trying to kill me… But we … Continue reading

Letting in the lowly in Lournand

In the first chapter of his controversial little book, The Transformation of the Year 1000, Guy Bois mentions a church in the tiny area of Burgundy that he chose for his micro-study, a “tiny, pre-Romanesque chapel… without… any significant alterations”, at Collonge in Lournand.1 Now, in this day of Google Image search, such a footnote is an invitation full of search terms, and especially for me, because the Romanesque rebuilding hit Catalonia very forcefully and there is really not much pre-Romanesque building left up there. (It’s usually assumed it was largely in wood anyway, but there are cases of doubt.2) Thus, if I want to know what the churches of the kind of people I write about were like, I have to start by looking elsewhere, so I did.

The chapel of Saint-Laurent de Collonge, Lournand, Burgundy

The chapel of Saint-Laurent de Collonge, Lournand, Burgundy

Bois gives no reference for the date of the chapel, which seems to be dedicated to Saint Laurent, and the website I found for it thinks it’s actually fourteenth-century Romanesque, again with no authority cited. Looking at the pictures, it seems to me that it’s so basic that it could readily be either, and only the bell-tower is very indicative, that being Romanesque in original style despite its modern patch-up but also quite possibly an addition, as these things often are in Catalonia. So the jury, unless there is a Burgundian equivalent of the Catalunya Romànica of which I don’t know, is probably out. It’s so basic that if all you wanted was an idea of what the tenth-century church would have been like it might serve anyway.

Interior view of Saint-Laurent de Collonge, Lournand, showing altar

Interior of the chapel

However, the date of the chapel is not the big question that Bois is using it for here: his query is instead whether slaves were allowed in in the tenth century. That raises questions that are larger than simply, “was this building even standing then?”, such as “were there still slaves then, or should we be talking about serfs?”, “what’s the difference anyway?” and, what Bois is concerned with, “what human rights did slaves have in this era?” The “what’s the difference” question has a neat semantic answer, to wit, a serf can be sold with land he or she works, but a slave can be sold as goods in their own right, but as with definitions of aristocrat that work on whether the person works land themselves or not, while this may be consistent it’s not necessarily historically relevant to the period in question.3 If a slave has a house and some kind of agreement with her or his master about what work they do on a normal basis, and if a serf isn’t guaranteed that his or her children will inherit the holding, it could be quite difficult to draw lines between their status. Bois does so more or less at control of the children, saying that serfs’ children are their own even if their dependence is hereditary but that a slave’s children are the master’s to dispose of and house as convenient. It’s on this basis that he argues that Lournand pre-1000 was still a slave society, because its holdings are all one family to one homestead which is too convenient to be anything but arranged.4 That seems to me to rest on an idea that all homesteads are equivalent and that we could somehow tell if two were an old single one divided, whereas my limited experience of the Cluny charters suggests that measuring these plots isn’t really possible. It’s not clear to me where a lot of Bois’s numbers come from in this chapter, indeed, but I’ve worked with Cluny boundary clauses a bit and I don’t think you can map them continuously between generations, so I’m inclined to mistrust the logic here.

Exterior view of Saint-Laurent de Collonge, Lournand, showing portal and bell-tower

Exterior view showing portal and bell-tower

However, the question about admittance is one that he raises justly, and does so moreover on the basis of work by Pierre Bonnassie, to whom I am more generally sympathetic. Bonnassie and consequently Bois both make admittance to worship in church a big part of the decline of slavery.5 Even though the Church itself is a big landowner and runs a lot of slaves, albeit often on quite privileged terms, the basic starting point that a slave too has a soul that must be saved makes important breaks in the legal idea that a slave is a chattel, a possession and not a person. Christian doctrine is pretty kind to the humble anyway, so there’s just a certain basic level below which anyone who may approach the altar can’t slip, but there’s also the question of Church marriage, which once applied to slaves seriously impinges on the master’s right to arrange his or her labouring population and their reproduction as she or he chooses. As a good Western liberal, I’ve never really got how people can class other people they live with and see daily as somehow not-really-people, but obviously that distinction is inherent in a slave system, and if such non-people are then allowed to become partakers in your religion’s principal rite of union with your god, that’s something of a blow to that distinction, to say the least. So, it’s a crucial step away from subhuman status to have been able to go to Church in the Middle Ages. (In my area, where slaves were often Muslim prisoners of war, it wasn’t an easy step to take either.) There really wouldn’t have been a lot of room in the tiny chapel at Collonge or, presumably, any precursor it had, but who was in that space would have at some point, be it fifth-century or eleventh-century or somewhere between the two, been a very sharp social issue, and one that we can say almost nothing about.

1. Guy Bois, La mutation de l’an mil (Paris 1989), transl. J. Birrell as The Transformation of the Year 1000: the village of Lournand from Antiquity to feudalism (Manchester 1992) pp. 28-29 & n.

2. My pet case here is the now-twelfth-century Sant Andreu de Tona, where the stone structure located by digging in the 1940s was dated to an otherwise unattested reconstruction in the eleventh century precisely because it was stone, the assumption being that the well-attested building of 889 put up by Romanising notables on a hill basically made of building stone would nonetheless have to have been wood. See Joan-Albert Adell i Gisbert, Antoni Pladevall i Font, Albert Benet i Clarà, Dolors Arumí i Gómez, A. Cavallé i Crivillers & R. Espadaler i Parsarises, “Sant Andreu de Tona” in Jordi Vigué (ed.) Catalunya Romànica III: Osona II, ed. Vigué (Barcelona 1986), pp. 639-44 and cf. J. Jarrett, “Centurions, Alcalas and Christiani perversi: Organisation of Society in the pre-Catalan ‘Terra de Ningú'” in †A. Deyermond & M. Ryan (edd.), Early Medieval Spain: a symposium, Papers of the Medieval Hispanic Research Seminar 63 (London 2010), pp. 97-127 at pp. 106-108.

3. The go-to for this terminological discussion for me, because it set out explicitly to compare ancient, medieval and modern usages, is Michael Bush (ed.), Serfdom and Slavery: Studies in Legal Bondage (London 1986), where the papers by Stanley Engerman and Wendy Davies (but of course) might be the most use, but I think this definition is my own, all the same.

4. Bois, Transformation, pp. 18-20.

5. P. Bonnassie, “Survie et extinction du régime esclavagiste dans l’occident du haut moyen âge (IV-XI s.)” in Cahiers de Civilisation Médiévale Vol. 28 (Poitiers 1985), pp. 307-343, online here, transl. J. Birrell as “The Survival and Extinction of the System of Slavery in the Early Medieval West, fourth to eleventh centuries” in Bonnassie, From Slavery to Feudalism in South-Western Europe (Cambridge 1991), pp. 1-59.

Seminar CLXIV: John Blair’s Ford Lectures, 5

Did you see that? Surely not! But yes! It was a post about my research area! But it went so quick you may have missed it because now it’s back to Anglo-Saxon England again, which does seem to be most of what I spent the spring of 2013 reading or hearing about. I did go to one other seminar between this and the previous one reported, in fact, but it didn’t really give me anything to work with so instead we pick up where we left off with John Blair’s Ford Lectures, “Building the Anglo-Saxon Landscape”, here with his sixth and final lecture on the 22nd February, “Landscapes of the Mind”.

Poster for John Blair's Ford Lectures, 2013

Poster for John Blair’s Ford Lectures, 2013

This lecture revolved around the worthy contention that it’s only really possible to understand how people in the Anglo-Saxon world were using and changing their landscape if we also have some idea how they thought about it, easy to say but rather less easy to do! There are some obvious texts, and some less obvious ones: John did not, for example, use The Ruin, a poem which seems to be about what was then left of Roman Bath that even I have worked to death in a teaching context but which seems, well, kind of like a literary construct, but he did use The Wife’s Lament to open up for us a world constructed in zones, in here and out there, safe versus wild, the hall, as we might (and John did) put it, and the sparrow. As I say, the literary and textual evidence for this kind of thinking has been well worked over but there is these days also the possibility of doing more, and recently much more, with the archæology.1

The Anglo-Saxon burial mound at Taplow, Buckinghamshire

The Anglo-Saxon burial mound at Taplow, Buckinghamshire, Tæppes hlæw, Tæppa’s Low, built within an Iron Age fort and later, as we now believe, equipped with a church

One of the things that becomes obvious when you approach the matter like this is that the Anglo-Saxons were keen reusers of sites that had associations with the past. Despite the otherworldliness felt by the narrator in the Ruin, or rather, because of it, they built in old monumental precincts, they buried people in Iron Age or Bronze Age burial mounds, or, as at Taplow above, built new burial mounds within Iron Age structures. It seems unlikely that the people reusing such sites can have had more idea what their original purpose had been than do we, but that they connected with something unusual may have been enough. After conversion to Christianity, also, as we’ve seen before, these sites retained old associations so that executed criminals might be buried there, or, The Wife’s Lament suggests, the living imprisoned there as exiles from normal space. Those were, however, some kind of official response, and for people without a full understanding of Christian practice such places presumably shared their significance with newer places of contact with the beyond like churches, all being points of access to the sacred or supernatural.

Crop-marks of a 'woodhenge'-type monument at Catholme Farm, Staffordshire

Crop-marks of a ‘woodhenge’-type monument at Catholme Farm, Staffordshire, a point which became the main entrance of the Saxon settlement, which, John told us, also backed onto a Roman road, had burials at all its entrances and was laid out on a grid-plan

Both churches and older constructions could in fact be seen as replications of antiquity, John argued, the stone structure of churches calling on Roman antiquity and Anglo-Saxon mounds calling on the older landscape in which their builders found themselves. These ‘structures of eternity’, perhaps also reflected in stone cairns, contrast sharply with the ephemeral, transient traces of the structures of the living, timber houses that would move over generations as one mouldered and a new one replaced it nearby, and that would be opened and closed by rituals we see in the form of placed deposits of materials, animal remnants and so forth.2 These also had their life-cycle, whereas the landscape of the beyond worked in terms beyond mere life-times or generations.

The mostly late-Saxon church of Brixworth

The mostly late-Saxon church of Brixworth, with a distinctive fabric that may result from the imitation of building in wood. Photo by the author, more of these in a future post…

Much of this, however, seems to have changed, wouldn’t you know it, around the year 1000, when the building of churches on a much wider scale really got going, many of which were probably therefore of wood; they start to have stone fonts, too, which is hard to show earlier when baptism may have been done in lead or wooden tanks. Stone bridges begin to be known, by the twelfth century stone houses too, whose generational perambulation around sites was thus arrested.3 In the 1050s, as discussed here before, we also seem to start seeing fortification in stone. The landscape now became permanently occupied, unlike the light, precise and ephemeral imprint left on it by the earlier Anglo-Saxon cultures. John, closing with these ideas, was careful to stress extensive local variation, made worse by the fact that our texts, largely from the West Saxon milieu, tell us little of the areas where we can see most investment in material culture, the Wash catchment area he’d identified in earlier lectures. For some areas, especially the West Midlands, there is for some periods just no settlement evidence at all, and almost everywhere there is still much more to do. But, a cheering thought, with so much of what is being done now a matter of digital record, we can proceed to do this more with a much better and easier grasp of what there is to do it with.

1. A first attempt at both in Sarah Semple, “A fear of the past: the place of the prehistoric burial mound in the ideology of middle and later Anglo-Saxon England”, in World Archaeology Vol. 30 (London 1998), pp. 109-126.

2. Most of what I now know about such things I know from sharing a Common Room for two years with Clifford Sofield, whose work has been mentioned here before but from whose thesis, “Placed deposits in early and middle Anglo-Saxon rural settlements”, unpublished D. Phil. thesis, University of Oxford, 2012, we should expect interesting publications.

3. On the explosion of church-building the best place to look is, of course, John Blair, The Church in Anglo-Saxon Society (Oxford 2005), forgive no page references but I’m away from my notes as I write this. On bridges, the best and almost only thing is Nicholas Brooks, “Rochester Bridge, AD 43-1381” in Nigel Yates & M. James Gibson (edd.), Traffic and politics: the construction and management of Rochester Bridge, AD 43-1993, Kent History Project 1 (Woodbridge 1994), pp. 1-20. Where you go for stone houses, I’ve no idea, it’s after my period; wait for John’s book!