Tag Archives: Steffen Patzold

How to escape one’s theoretical baggage in four pages

A while ago now, a long while indeed, I submitted an article somewhere and it came back with three more-or-less positive reviews and a request from the editor that I send it somewhere else. Giving up on that journal at least, I nonetheless wanted to place the thing somewhere and consequently looked over the reviews in detail. One of the reviewers, whom I’m pretty sure I can identify, was enthusing about the theories of the state they saw implicit in what I was expounding and wanted them made explicit. There was no doubt in my mind that this would make the article better, even though those ideas had been so implicit I hadn’t realised I had them; this is what a good critical review can do for one’s work… Anyway, the result of this has been that for the last quite-a-while I have been working my way through a Vienna volume called Der frühmittelalterliche Staat – europäische Perspektiven, edited by Walter Pohl and Veronika Wieser. This was the proceedings of a conference that was itself a follow-up to a previous conference and volume, with more people talking shorter than the first time round.1 There is an awful lot of arguing, largely in German, about concepts of the state, about whether these even apply to medieval polities or whether the concepts are too restrictive and should do,2 and especially a lot of wrangling about the German word ‘Staatlichkeit’, which has no English equivalent. If it were to be given one it would be something like ‘statishness’, the qualities by which one characterises an organisation as a state, and by extension ‘the manner in which a state behaves’. At least, I think that’s fair.3

King Alfons I and Ramón de Caldes review royal documents in the Arxiu de la Corona de Aragó, as depicted in the Liber Feudorum Maior

How does one picture Staatlichkeit? I Googled images for it and I’ve been reading the book so long, and had it in my sidebar here all the while, that almost all the images are from here… Thus, a reused one, King Alfons I and Ramón de Caldes reviewing royal documents in the Arxiu de la Corona de Aragó, as depicted in the Liber Feudorum Maior and looking a lot like state administration to me

There is a problem here that’s more than simply translation. I tend to be surprised and not a little put off when encountering much German scholarship by its wish to categorise the data of our sources according to ideal types, as if that tells us something about it that is greater than mere description would be. You’ve seen me complain about this when the categories are those of feudalism, but you can imagine a similar set of arguments around categories of state action and so forth. There is, of course, a counter-argument that says that my atheoretical positivist background leaves me doing this categorisation unconsciously, picking things that I think are important or interesting according to structures of thought I don’t acknowledge,4 and that therefore the model I’m characterising as German is more honest and correct, and I’m sympathetic to that whilst still thinking that going no further than categorisation and classification is a mistaken carry-over from the natural sciences that doesn’t advance our understanding. What I suppose this shows is that even when we’re conscious there’s a problem, it’s hard to entirely escape the preconceptions with which we were first equipped by our nazional-akademische Bildungscharakter, or whatever.

Max Weber aged 30

Here’s a national-academic character portrait all right! This man is probably partly to blame, this being of course Max Weber, here aged 30, and some years before inventing the ideal type as a tool of social analysis. “Max Weber 1894” This file is lacking source information. Licensed under Public domain via Wikimedia Commons.

In this volume there is a piece by Steffen Patzold, oft lauded here of course, that I think performs this escape.5 It’s rather stylish. The simplest way to demonstrate it may be to type up my notes on his first section. They go like this:

“How staatlich is Karolingia? is it a state in any modern sense? It lacks, for some, a clear legal order or state monopoly on force, but some would argue over most states if Weber sets criteria, and Charlemagne and Louis the Pious etc. clearly have some conception of a state or polity, so their categories probably more important; it certainly can’t be called stateless. Our categories still wrong ones, though, not least as barely admit several UN member states now, and there are bits of Berlin or Paris where state doesn’t reach… while at other end of scale international organisations beyond and outside states now affect most of them. Political theorists now dodge the issue with term ‘governance’, and question becomes ‘what forms of social practice are institutionalised in a given collectivity’? At that point, opposition of medieval and modern state harder to see, and this question can be asked of C8th and C9th Francia without problems….”

I imagine that some of my choices of words there for his carefully-chosen German will make Steffen blanch, and it could probably be argued that I still haven’t really understood the full subtlety of it, but it’s still fairly powerful, I think; he starts well within the intellectual tradition people expect, with Weber and indeed by talking theoretical approaches for the first four pages of a thirteen-page chapter without using the first noun in his title once. Quickly, however, he goes for the obvious weak points in the old approach to break a door open, and assembles various newer work into a fresh approach that looks as if it could mean more or less the same thing but which has the great advantage of transportability. This goes, to me, to show the extraordinary value of being willing to adapt others’ theories. I’m not entirely sure who couldn’t use that question of their area of study, if they wanted, which puts it a long long way ahead of ‘Gab es Staatlichkeit oder Urstaatlichkeit in dieser Volksgruppe, und wie viel?’ or similar. I’ve learnt something I can apply to my article from most of the chapters in this volume but this is one I shall be able to take away and cite and think with. Thankyou, Professor Doktor Patzold!

1. W. Pohl & V. Wieser (edd.), Der frühmittelalterliche Staat – Europäische Perspektiven, Denkschriften der philosophisch-historischen Klasse 386, Forschungen zur Geschichte des Mittelalters 16 (Wien 2009); Stuart Airlie, Pohl & Helmut Reimitz (edd.), Der Staat im frühen Mittelalter, Denkschriften der philosophisch-historischen Klasse 334, Forschungen zur Geschichte des Mittelalters 11 (Wien 2006).

2. A debate exemplified in English usefully by Rees Davies, “The Medieval State: the tyranny of a concept?” in Journal of Historical Sociology Vol. 16 (Oxford 2003), pp. 280–300, vs. Susan Reynolds, “There Were States in Medieval Europe – a reply to Rees Davies”, ibid. pp. 550-555.

3. Walter Pohl, “Staat und Herrschaft im Frühmittelalter: Überlegungen zum Forschungsstand” in Airlie, Pohl & Reimitz, Staat im Frühmittelalter, pp. 9-38.

4. Carl Łotus Becker, “Detachment and the Writing of History” in The Atlantic Monthly Vol. 106 (Washington 1910), pp. 524-536, repr. in idem, Detachment and the Writing of History: essays and letters of Carl Ł. Becker, ed. Phil L. Snyder (Ithaca 1958), pp. 3-28.

5. Steffen Patzold, “Bischöfe als Träger der politischen Ordnung des Frankenreichs im 8./9. Jahrhundert” in Pohl & Wieser, Frühmittelalterliche Staat, pp. 255-268, section abstracted here pp. 255-259.

Leeds 2013 report part 2

Sorry, this has taken a couple of days to find the time to write. But, as with the conference experience itself, the only way out of the backlog is through! Or something. So, resuming the Leeds 2013 report on Tuesday 2nd July, your blogger found himself breakfast (which was reassuringly, basically the same as it had been at Bodington, which is to say, there were many options healthier than the somewhat limp fry-up but that’s what I always have anyway). Thus fortified, I headed for dispute!

506. Law, Violence, and Social Bonds, I: Power, Conflict, and Dispute Settlement

  • Matthew McHaffie, “Warranty of Land in eleventh- and early twelfth-century Anjou”
  • Kim Esmark, “Power and Pressure: the micropolitics of 11-century aristocratic networks”
  • Warren C. Brown, “Conflict and the Laity in Carolingian Europe”
  • Mr McHaffie here was looking at at a particular procedure in Angevin charters whereby the actor undertook to stand warranty for the recipient’s onwership of the property, meaning that they would defend it at law and if necessary by force. He emphasised that this was rare (120 cases in the 3000+ documents he’d looked at), that it was by no means always carried out when it should have been (as, as Geoffrey Koziol pointed out in questions, we see in the Conventum Hugonis), and that a lot of what it involved must have been going on outside the courts that provide us with half the relevant records. It very quickly comes down to the micropolitics of who was involved with whom, which meant that Dr Esmark followed on very neatly, especially since he was also talking about Anjou: the thrust of his paper was that lords’ actions were shaped by the pressures of their followings as much as any other factor. Matthew Hammond tried to use this to suggest that Thomas Bisson might exaggerate lords’ freedom of action in the period; Dr Esmark, as my notes have it, thought there was “lots more to do to prove him fully wrong”. Both I and Bob Moore pressured him for more on the ties of the groups involved, whether they were a steady body of people and how they were linked between themselves, but variability over both time and case seems to be the motif, as I reluctantly suppose we’d expect, though core membership of the groups seems to be more identifiable than in my materials till, well, I suppose the mid-eleventh century actually! Hmm…

    The donjon of the Château de Loches

    The donjon of the Château de Loches, originally built by Count Fulk Nerra of Anjou. Probably room for a few amici

    Lastly, Warren Brown, as is his wont, emphasised that for the early Middle Ages, formulae are in some ways a richer source for social practice than land transfer documents and showed it by extracting from them information on judicial process in disputes between laymen, something that given most surviving documents’ involvement of the Church we otherwise hardly see; this shows up, even in Frankish sources, a picture of negotiation, settlements, tactical defaults, oaths and corruption that looks a lot more like the picture we have from the more detailed Italian evidence, although also a significant amount more homicide and highway robbery than we find in any other sources.1 He also emphasised that women were envisaged as aggressors too, not just by underhand means like sorcery but sometimes by flat-out assault. His conclusion was that the formulae show the patches that had to be applied to a system that often went wrong, which I think is pretty realistic.

I seem now to have skipped a session, which if I remember rightly was simply because I didn’t get the location of the one I had decided to go to worked out in time, realised I would be late and decided I would do better just to get coffee and decompress for a short while. This is probably the point at which most of this happened, too:

A stack of books bought at Leeds IMC 2013

The haul from Leeds 2013

I must have slipped! So after that obviously stern strictures were required, in the form of law.

703. Origin, Usage, and Functionality of the Frankish Leges

  • Magali Coumert, “Isidorus Hispalensis and the Lex Salica
  • Lukas Bothe, “Let ‘Em Pay or Hang ‘Em High?: tackling theft and robbery in Merovingian legal sources”
  • Stephan Ridder, “Traces of the Frankish King in the Lex Baiuvariorum
  • Start of a copy of the Salic Law in Paris, Bibliothèque Nationale, MS Latin 4404

    Start of a copy of the Salic Law in Paris, Bibliothèque Nationale, MS Latin 4404

    Dr Coumert started from the odd fact that although Isidore of Seville would seem to have precious little to do with the supposed codification of old Frankish custom into the Salic Law, nonetheless, a quarter of its manuscripts also contain his work, and from there went into a lengthy but justified plain about how misleading the canonical edition of Lex Salica is in terms of how anyone actually used it, since it raids manuscripts of radically different traditions to construct a ‘pure’ text that it is obvious no-one at the time had or used. “He just didn’t care,” said she of Karl August Eckhardt, and it’s hard to disagree, though as the paper revealed, it’s also very hard not to use his groupings of the manuscripts anyway.2 What taking the manuscripts as wholes reveals, however, is that they almost never have only one code in, but are always collections of several laws or sources of law, and Isidore seems to have been an authority that could travel with these too. The users of these manuscripts were not doing with them what the nineteenth-century editors thought they should have been, and it’s probably worth trying to figure out what they were doing rather than seeing that use as something in the way of our scholarship…

    Mr Bothe, meanwhile, approached the question of death for thieves, something that is supposed often to be normal ‘barbarian’ practice, especially for those caught in the act, but which is often deprecated in the actual laws in favour of heavy fines, which he suggested were preferred because of not implicating the judiciary in the feud that might result from executing someone. I thought that that, and the idea of a legislating state trying to patch up law, both sat oddly next to the idea we seem otherwise to be developing of Merovingian Frankish law as a more or less decentralised set of ideals, something on which I’ve heard enough since to make it impossible for me to recover what I thought about this session at the time. That picture was much more present in Mr Ridder’s study of the Laws of the Bavarians, though, a text whose origin and issuer is almost perfectly unclear, but which attributed to the king of the Franks considerable connections to and authority over the Agilolfing dukes of the Bavarians. Mr Ridder suggested that here we might even take the text seriously and associate it with a Merovingian move into the duchy to coordinate its defence against the Avars. The questions mainly focused on Mr Bothe’s fines, however, and whether, given their size, even they were supposed to be more than deterrents; he thought that probably was their function, but pointed out that what seems to be an impossibly large amount of gold might still be achievable in cattle, because cows were surprisingly expensive (say two solidi each?), or of course in land, which, as in Spain (why I’d raised the question) was not envisioned in the law but certainly happened here. Here again, therefore, we saw that the actual law texts bear only the sketchiest relation to what was actually done, meaning that they were not the kind of resource we usually think they were. How many other sorts of text does that apply to, we might ask?

Then coffee and then fireworks, at least of an intellectual kind.

803. Defining Kingdoms in 10th-Century Europe

  • Geoffrey Koziol, “The (Dark) Matter of France: monasticism and the making of the West Frankish kingdom”
  • Simon MacLean, “Who Were the Lotharingians? Defining political belonging after the end of the Carolingian Empire”
  • Charles Insley, “Beyond the Charter Horizon: (un)making England in the 10th century”
  • Saint-Philibert de Tournus

    The eventual home of the monks of St Philibert, at Tournus. “Tournus-StPhilib” by MorburreOwn work. Licensed under CC BY-SA 3.0 via Wikimedia Commons.

    Despite the plethora of brackets, this session was surely my favourite of the conference, probably mainly because it’s so nice to have people other than myself looking at the tenth century as if it might tell us something. Professor Koziol was excited to tell us about about his new theory, which was coming in the wake of the completion of the most substantial work on the Carolingian tenth century for quite a while.3 The problem he was seeking to solve was how the West Frankish kingdom, of which large parts repeatedly rebelled in the ninth century and much of which was beyond the control of its kings for the tenth through to twelfth centuries, held together as any kind of unit. Why did the idea of France even include Aquitaine and Provence by the time the Capetian kings could make that mean anything? For Professor Koziol, the answer is monks, or more specifically, congregations of monasteries or single houses with really wide-ranging property interests, like the familia of Saint Philibert whose sporadic flight from the Vikings took them through four different homes with supporting endowments.4 Another obvious one would be Cluny, which though outside Francia proper controlled a network of houses within it and saw the king as their principal defence. Such places relied on the kings’ support, and by doing so gave the kings the framework of a state which kept them present, even when ineffective, in peoples’ schemes of the world. Such at least was the theory, but the fact that such royal documents were rarely brought out of archives, as far as we can tell, and that even allowing for Cluny there’s really no way to show any shared ideology other than Christianity between all Frankish monasteries, gave others pause. For me there’s also the question of why this didn’t work in Catalonia, which even in its parts then north of the Pyrenees stopped asking the kings for such documents quite sharply after 988, yet meets most of the same criteria before then. Nonetheless, Professor Koziol did not seem unconvinced so I guess that we will see further versions of this thought, and even I’m sure it explains something, I’m just not quite sure how much yet…

    Old map of Lotharingia with some more modern captions

    Old map of Lotharingia with some more modern captions

    Simon, meanwhile, was asking a quite similar question but without the surviving monarchy, which makes the old ‘kingdom of Lothar’, Lothari regni, Lotharingia or Lorraine or Löthringen, as an idea even harder to explain. Despite the completely arbitrary origins of the area, evident in its name, Simon cited sources from the 960s talking about the ethnic characteristics of Lotharingians. Of course, as he said, this just goes to show that even when ethnicity is entirely constructed and situational (which is possibly always, I might throw in), it’s still a powerful idea. For this case, Simon thought that its power was being appropriated by the writers who supported local noble groups against a West Frankish crown that returned to the area as a conqueror, not as an heir, in the form of King Charles the Simple in 911, so that what had been ‘Lothar’s kingdom’ became more comfortably separate as an area with a people named after him than as a territory that had clearly belonged to the Carolingian monarchy. In doing so, however, he mentioned various other formulations that didn’t seem to stick, like ‘regnum Gallicanum’, and in questions some of the most interesting points for me were raised about other such ethnicities that fail, for example the Ribuarians, who had a Frankish lawcode but who seem never to have been a people anyone could locate. There are others, and so the question may be why this one stuck and others didn’t, and I suppose that one answer might be, it was not controlled by outside interests for long enough at a time to remove the value of an ‘inside’ identity, in which case I need to look at it rather more closely…

    British Library, Cotton MS Claudius B VI, fo. 109v

    The Abingdon Cartulary, demonstrating its interest in the kingdom by picturing Edward the Confessor, albeit quite a long time after he would have cared. British Library, Cotton MS Claudius B VI, fo. 109v

    Lastly, Charles Insley took aim at the developing historiography, of which you’ve had plenty reported here since it’s largely coming from Oxford, that is trying to place the definitive development of an English state in the tenth century. He pointed out that by using Koziol-like tactics of analysing the uptake and issue of royal diplomas, it seems clear that large parts of this supposed kingdom just did not deal with the kings in the way that the south did.5 Instead, therefore, he suggested that far less of tenth-century England was governed by consent, as opposed to grudging acceptance of the king’s ability to beat them up with southern armies, and that governmental structures may therefore not be enough to tell us about unity. Most of the questions Charles got were about preservation: there has been so much Anglo-Saxon material lost that arguing from areas of absence is dangerous, but, as he says, there are lots of charters from East Anglia, just no royal ones, and there aren’t no documents from the north (though it’s very close!) so there is still something to explain.6 Julie Hofmann suggested that we might be looking less at obedience to royal power projection in the tenth century and more at subservient submission to royal dissolution in the sixteenth, which as Charles said is a possibility that late medieval registers might help eliminate. Work to be done, therefore!

All the same, this session hit a great many of my buttons: three scholars I think are always interesting and argumentative, all pushing more or less big ideas, and happy to let others take shots at them in the cause of testing them out, with plenty of people happy to do so; it may look quite disputational, and I suppose it isn’t for the thin-skinned, but in a session like this one can practically feel the field energise and take shaky steps forward. There was plenty to think about over dinner. But then there was also some more to think about after dinner, in the form of a dessert of databases.

910. ‘Nomen et Gens’ and ‘The Making of Charlemagne’s Europe’: early medieval database projects – a round table discussion

    This took the form of two short presentations of the respective projects by their principal investigators, introduced by Jinty Nelson, with a question and answer section for each. I’ve yet to see a round table at Leeds that really is a round table, though I do generally avoid them which is probably why, but nonetheless there was lots of information here. Nomen et Gens is a project that’s been running since the 1970s—as Steffen Patzold who was introducing it said, long enough to have its own Traditionskern—but has lately advanced fully into the database age, and its aim is to amass enough prosopographical data to assess quantitatively what ethnic identifiers actually meant to their early medieval users.7 What this means, however, is that it now contains basic biographical and personal information for 10,000-plus people of the seventh and eighth centuries and the easiest way to find out more is to go and look, here. The only real question was why this was only a demo version, but apparently there is much more to check and unify before the full thing can go live to the world. Accounts are available for those who can help, though.

    Screen-capture of <em>Nomen et Gens</em>'s entry for Charlemagne

    An example of cross-over: screen-capture of Nomen et Gens‘s entry for Charlemagne

    Alice Rio spoke for The Making of Charlemagne’s Europe, a project I’ve heard a lot about given its staff’s frequent presence at the Institute of Historical Research. Here the aim has been to database all the charters from the reign of Charlemagne and the territories which he ruled. A lot has been learned from the approaches used at Kings College London, where the project lives, on Prosopography of the Domesday Elite, and its structure is quite sophisticated. Here, again, the best way to find out more is probably to go and play with it: it wasn’t live in July 2013 but now it more or less is, so take your Charlemagne-period enquiries to it and see what it has to tell you! At this point it was still very much in development: I asked, for example, if it could answer stacked queries (a query performed on the results of a previous query) and was told that it had been able to since two o’clock that afternoon… But it was clearly going places at last, after many frustrations, and the two databases were also probably going to be able to talk to each other behind the scenes in productive ways.

And thus, pretty much ended the second day. [Edit:: I forgot to mention that Magistra also blogged the first and last of these sessions, and particularly in the former her impressions were quite different from mine, so you may like to take a look there as well.] More will follow, after a short digression about a tiny church…

1. W. C. Brown, “Conflict, letters, and personal relationships in the Carolingian formula collections” in The Law and History Review Vol. 25 (Cambridge 2007), pp. 323-44; cf. Chris Wickham, “Land Disputes and their Social Framework in Lombard-Carolingian Italy, 700-900” in Wendy Davies & Paul Fouracre (edd.), The Settlement of Disputes in Early Medieval Europe (Cambridge 1986), pp. 105-124, rev. in Wickham, Land and Power: studies in Italian and European social history, 400-1200 (London 1994), pp. 229-256.

2. Eckhardt did about a hundred different editions of the Lex Salica but I guess that the definitive ones are the MGH ones, K.-A. Eckhardt (ed.), Pactus Legis Salicae, Monumenta Germaniae Historica (Leges Nationum Germanicum) IV.1 (Hannover 1962), online here, and idem (ed.), Lex Salica, MGH Leges IV.2 (Hannover 1969), online here. The problems of assuming an Urtext behind the manuscripts of course also dog attempts to come up with a single translation, such as Katherine Fischer Drew (transl.), The Laws of the Salian Franks (Philadelphia 1991), where pp. 52-55 demonstrate the awkward choices that had to be made.

3. That being none other than Geoffrey Koziol, The Politics of Memory and Identity in Carolingian Royal Diplomas, Utrecht Studies in Medieval Literacy 19 (Turnhout 2012).

4. The last word on the monks of Saint Philibert appears now to be Isabelle Cartron, Les pérégrinations de Saint-Philibert – Genèse d’un réseau monastique dans la société carolingienne (Rennes 2009), which Professor Koziol cited.

5. Referring to Koziol, Politics of Memory, in case that’s not clear, though cf. Mark Mersiowsky, “Towards a Reappraisal of Carolingian Sovereign Charters” in Karl Heidecker (ed.), Charters and the Use of the Written Word in Medieval Society, Utrecht Studies in Medieval Literacy 5 (Turnhout 2000), pp. 15-25!

6. What there is from the north is now printed in David Woodman (ed.), Charters of Northern Houses, Anglo-Saxon Charters 16 (Oxford 2012).

7. I had here some acid comment about how it would be normal to look to Germany for a project working to establish ground-base values for ethnicity then realised the problem with making such a generalisation…

Leeds 2012 Report 2

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Leeds 2011 report 1, with bonus apology

I have to start by saying sorry for the long silence here. It’s no shortage of stuff to say, but shortage of time to write. The end of term has been more punishing than it should be, as we gear up for admissions interviews next week as well as trying to get reports done and send everyone off with revision instructions. I drafted this with only one essay left to mark this term and one tutorial to give on it, these now done with great relief and now there’s nothing but hect for a few days and then wondering why nothing is organised for the holiday. (Actually something is, but not all the way.) And as you may have gathered, there’s a paper I’m supposed to have written by now and just had to beg an extension on, albeit from myself and collaborators. Obviously things could be worse; but squeezing in those visits to the library to collect the data I need has resulted in a great many small-hours bedtimes and the pressing need, every time I get as far as the blog editor window, to admit that there just isn’t time today. And this took several goes, too, but it’s done. I am still reporting on Leeds, a mere four months ago, and dammit, I may be briefer than usual but I will do it. So herewith the first day.

The Stables pub, Weetwood Hall, University of Leeds

The Stables pub, location of the occasional pint during the Congress

Actually I think I ought to start with the previous evening, when I arrived back from Lastingham and very shortly afterwards actually met she who is the Naked Philologist, who was more clothed and less immediately philological than advertised but still a splendid person and one whom it has been great to get to know then and subsequently. She was entirely surrounded by fellow female research students, and when I broke away from this gathering, to go find food or something, I got accused by a senior male colleague at the next table of departing “my harem”. My harem? My harem? Damn heteronormativity everywhere. Anyway; not very academic but it got the drinking started in good order and the academia followed next day. As to that, I skipped on the keynote lecture, which I’d already heard a version of one half of when Robin Fleming gave it at the Institute of Historical Research in London, and in the other half of which I wasn’t for some reason very interested (not sure why, as Sam Cohn is always interesting), but if you are, Magistra was there and wrote a blog post about it. Thus, the day started with this.

108. Small Worlds, Wide Horizons: local powers in the early Middle Ages

If there was a theme to this Leeds for me, other than always being among friends new and old, which I was and which was great, it was “sessions that felt like part of the Texts and Identities strand but weren’t”. Instead, this session was the extension, I think, of a conversation between Carine van Rhijn, Wendy Davies and myself at Leeds in 2009 about probably actually having the material to say something about local priests and their role in organising their communities in our respective areas. This was not that work, but it was in the same vein, and the people who were participating had all been in Texts and Identities at some point I think, though two also in my charters sessions of yore, so obviously I had to be there. The running order was:

  • Steffen Patzold, “Priests and Local Power Brokers, 8th-9th Centuries”
  • Bernhard Zeller, “Of the Lives of Centenarii and Related Local Powers in Early Medieval Alemannia, 8th-9th Centuries”
  • Wendy Davies, “How Local was the Power of the Saio in Northern Iberia around 1000?”

This was all really interesting regional comparisons. Steffen had several pieces of evidence that appeared to show Bavarian and Italian cases of local communities effectively appointing their priests, and used this to vary the picture of the sorts of priests we could have found in Carolingian localities, appointed by people, princes or several kinds of power in between. Bernhard was looking at a layer of local officials in the St Gallen charters he knows so well who have titles like “centenarius”, “vicarius” and “centurius”, which as you’ll understand from last post interested me considerably. The last he only sees around Zürich, and they seem to be quite junior, whereas vicars were more serious contenders than anything less than the counts; Bernhard figured that these guys’ small range probably suggested they belonged to localities rather than being put there by the counts. This is not much like what I see but then where I see any of these terms but vicarius it’s where there aren’t really counts, and when they’re about to be the last ones using the word, so this may give me some idea of what an early Carolingian local administration looks like before you take its lid off and bake it for a century or so. Wendy, meanwhile, who as usual explicitly excepted Catalonia from her remarks, was looking at the closest early medieval Spain had to policemen, though a more accurate simile might be court bailiffs; she found saiones working for all sorts of judicial officials, from kings downwards, far from the Gothic origins of the title as armed followers, and all over the north of Spain, confined to areas of no more than 40km2, or at least, not appearing outside those areas using their title. This gave me a lot of context for my own limited observations about saiones in Vallfogona.1 All of this was right up my street, down my alley and in my grills, as it were, so I thought I’d started well.

221. Gift-Giving: gift-giving and objects

I then followed a sense of obligation; I used to work with Rory Naismith, and have somehow never managed to catch one of his papers at Leeds, so now that he was on alongside Stuart Airlie I wasn’t going to miss it. Here, however, Magistra has beaten me to the blogging (not hard) so I shall save some catch-up time by referring you to her post again. The running order, though, was:

  • Irene Barbiera, “Offering Brooches to the Dead: the changing gendered value of a gift between Antiquity and the early Middle Ages”
  • Rory Naismith, “Making the World Go Round? Coinage and Gift in Early Medieval England and Francia (c. 675-900)”
  • Stuart Airlie, “The Star Cloak of Henry II”

The only thing I’ll add to what Magistra says is that I was pleased to see Rory finding a way to respectfully step round Philip Grierson’s venerable article, “Commerce in the Dark Ages”, that I love so much, without losing its essential point, which was that coins are not enough to prove trading links because they can travel in other ways too.2 Now, as Rory pointed out, we have incredible amounts more finds evidence than Grierson did in 1959, so we have to give more space to trade than he did but that doesn’t mean he isn’t right about the alternatives. Rory then went on to note various coinages and references to coinage that make more sense viewed as gifts than as currency. With the other two papers I think I have nothing to say that Magistra didn’t already so I’ll move on.

308. Beyond the Invasion Narrative: the Roman World and its Neighbours in late Antiquity, II – Changing Minds?

This strand looked, from the outside, like another Texts and Identities strand under new colours, though somehow including Guy Halsall, but a closer look revealed that something more challenging was going on; Guy had organised a strand with some real heavy-hitters on to ask serious and sometimes dangerous questions about how we as historians should deal with the supposed barbarian invasions that have for so long been supposed to bring about the end of the Roman Empire in the West, given the loads of work there has been suggesting that this is too simple, or even outright wrong. So either way it was a must-see, and in the first one I made it to I saw this.

  • Walter Pohl, “Ethnicity and its Discontents”
  • This paper was substantially a pained but wry self-defence against what Professor Pohl felt was misrepresentation of his work by Walter Goffart in a recent publication, and misunderstanding of it in exactly the opposite direction by Marco Valenti; he therefore disclaimed belief in stable ethnic groups, the shared common cores of élite traditions proposed by Reinhard Wenskus, the culturally-constructed imaginary communities that extreme dissolutionists hold to (which Professor Pohl would accept if it were allowed that they can be actively created by people), and groups with no self-identification. Instead he argued for groups of persons that felt and acted with common interests, however recently-created, entry to which was to an extent governed by an in-group and recognised by out-groups, as a necessary basis for a self-identification. I understand how this concept is misunderstood; it kinds of slips from one’s hands when you try to press it to explain historical events, but that isn’t, I think, what Professor Pohl holds it for; he holds it as a working account of ethnicity. That is quite an important thing to have, if we can get one…

  • Tommaso Leso, “Shifting Identities and Marriage in Ostrogothic Italy”
  • This drew out the various categories of marriage choice for the women of the Ostrogothic royal family and went through them in detail. This was one of those ones where if you want to know about it, you want to know more than I can tell you, but if it matters and you can’t get in touch with Signor Leso I’m happy to type out my notes in an e-mail.

  • Roland Steinacher, “Response”
  • In the absence of one of the originally-planned papers, Herr Steinacher gave a response, and observed that political correctness makes the necessary argument difficult to have here; these things still really matter to people, and some writers are selling to those people without due care for the facts or opinions of their peers. He named names but I won’t, not here; he was far from the last to do so in these sessions, and I’ll say more about that in the second day’s report.

It’s hard for me to take a position in these debates that are about both the field and the people in it, especially on the open Internet, but you may deduce something if you choose from the fact that now I knew where the action was I stayed in these sessions till they ran out. More on this, therefore, as soon as I can. Presumably I did something in the evening; I remember that whatever it was kept me away from the Early Medieval Europe reception until all their wine had run out, so it must have been good, and probably involved good people and average alcohol. If you were one of the people, I’m sorry four months have blurred you out of my memory of the day but trust me, I remember you out of context…

1. J. Jarrett, Rulers and Ruled in Frontier Catalonia, 880-1010: pathways of power, Studies in History (London 2010), pp. 42-43.

2. P. Grierson, “Commerce in the Dark Ages: a critique of the evidence” in Transactions of the Royal Historical Society 5th Series Vol. 9 (London 1959), pp. 123-40, repr. in idem, Dark Age Numismatics, Collected Studies 96 (Aldershot 1979), II.

3. Here my notes suggest he named Guy, but I don’t think this can be right!

Seminars LXXXVI-LXXXIX: four for the price of one

(Written offline between approximately Andorra and the Isle of Wight, courtesy of British Airways, 12/04/11)

Front Court, All Soul's College

Front Court, All Soul's College (the Medieval History Seminar is up the last staircase on the right)

By the time I can post this I’ll be back, and with loads to write, but of course I already had loads to write so something must be done. By a happy coincidence, however, the next few seminars I wanted to write up, all Oxford ones, were one where I had less than usual to say, in each case for a different reason, so I’m going to rattle through them quickly, without prejudice to the speakers I hope, and then move on to the more recent matters.

Fourteenth-century illustration of Einhard writing

Fourteenth-century illustration of Einhard writing, from Wikimedia Commons

In the first of these cases, when none other than Steffen Patzold spoke to the Oxford Medieval History Seminar on the 14th February 2011, the reason I have little to say is that his paper was all around one core point, argued elegantly and persuasively, but which is if he is right bad news for Carolingianists. His title, belying this rake in the grass with its innocuousness, was “Einhard’s First Readers”, and what he was doing was studying early reception of the most famous work of the eponymous biographer of Charlemagne, the Vita Karoli. By early I mean really early, in one case contemporary; the two readers he looked at were Lupus of Ferrières and Walahfrid Strabo, the former of whom corresponded with Einhard, including flattering him about the biography in order to wheedle books out of him.1 Walahfrid, too late to have known Einhard himself, wrote a shiny new preface for the Vita emphasising how reliable Einhard’s testimony was since he had known the emperor himself, and so on. Lupus on the other hand paid little attention to the contents but lauded the Ciceronian style, including completing a quotation of Cicero that Einhard had used in the Vita in his letter of self-introduction.

The current state of the church at Seligenstadt founded by Einhard

The current state of the church at Seligenstadt founded by Einhard, image from Wikimedia Commons

Steffen’s contention was, basically, that Lupus understood what Einhard had intended better than did Walahfrid, that the Vita, which is as Steffen showed heavily larded with Ciceronian references, was mainly intended to demonstrate Einhard’s skill with Latin, perhaps by way of engineering a renewal of his importance at court. Steffen even argued that from what the scholars of the time knew of Cicero, especially that he had written his Tusculan Disputations when similarly removed from court on the Classical equivalent of garden leave, Einhard would have probably felt keenly similar to Cicero (and, we established in questions, would not have known about the great rhetor’s rather unpleasant end). It all added up very neatly. The reason that this is bad news for Carolingianists, who have been trying to date the Vita by reference to its contents and their potential contemporary allusions for many years now (a debate I have even seen conducted in filk) is that it makes it likely that the actual content of Einhard’s Vita Karoli is similarly bent to a rhetorical end first and foremost, with the actual historical accuracy we have all hoped for possibly rather less important. In other words, it may just sound good, and never mind the facts. Walahfrid, of course, tells us otherwise, but if Steffen’s right Walahfrid must have been wrong, which is not something one often gets to say.

Gold mancus of King Offa of Mercia, imitating an Arabian issue of 774

Gold mancus of King Offa of Mercia, imitating an Arabian issue of 774, from Wikimedia Commons

Then, on 16th February, Vivien Prigent addressed the Oxford Byzantine History Seminar to the title, “The Myth of the Mancus and The Origins of the European Economy“. Here he was addressing a very old numismatic dispute about what, exactly, the coins that the sources of the European eighth to tenth centuries call mancusi actually were. They occur first of all in Italy, and were plainly gold and apparently Eastern in some sense but within those brackets many possibilities exist: Byzantine solidi, Muslim dinars, and so on, In 1959 Philip Grierson published an article called “The Myth of the Mancus” that tried to settle this, which he subsequently had to admit was wrong, arguing that the word should be understood to mean ‘defective’ and that they were just low-weight solidi; others subsequently argued that in fact the word derived from the Arabic ‘manqush’, ‘engraved’, and that it referred to dinars struck by the Caliphate after the reform of the Islamic coinage that stopped the use of figural representation on the coins.2 There are to my mind a bunch of reasons that looks convincing: that coins that would fit the explanation exist and have been found in the right places, that this is what King Offa of Mercia apparently strikes at about the time that the term is first seen in England (seen above), and the negative argument that the standard coin in Europe at the time was called denarius in Latin so that the term ‘dinar’ would have been effectively indistinguishable by ear for many – they would have had to have another name and we do have Arabic sources calling these things ‘dinara manqushi’ (forgive dodgy Arabic, or indeed correct it if you like), albeit not till later on.

Imitative gold mancus of Barcelona struck by Bonhom after 1018

Imitative gold mancus of Barcelona struck by Bonhom after 1018

Vivien however argued that everyone has been wrong, and that the metrology and the early Italian instances can only really be explained by reference to Sicilian-minted Byzantine solidi. This certainly does seem to fit the Italian finds evidence, and at least fits the (Italian) metrology better than full-weight dinars, but to my mind still has two problems. One is that he was arguing his weights of coins by taking a mid-point between an ideal weight and a mean weight of finds; coins are of course almost always found worn and so the real mint weight is a matter of assumption, but the ideal standard is thus itself derived from the surviving specimens so this is only slightly more rigorous than the kind of `rounding up’ I have decried in this game before. The other obvious problem is that the term ‘mancus‘ is much more widely used than the distribution of the Sicilian coins, not least in Catalonia where it certainly does refer to dinars, something that we know because in 1018 a Barcelona Jew called Bonhom was contracted to produce them locally and some of his signed coins exist (pictured above).3 If, therefore, Vivien is to be right, and on his own ground he looks convincing, it means that we have to assume that the word quickly got out of Italy, where it meant something quite specific, and then was almost immediately used to mean pretty much any foreign gold coin, everywhere except Italy. That might be arguable (and indeed Vivien argued it), but, nonetheless, in other contexts there is no similar alternative to the dinar theory and fairly incontrovertible evidence for it (some of which I’ve given above). There are ways in which Vivien’s more complicated answer might be more realistic, and we can probably all think of a historian who would caution us against assuming that words always mean the same thing, but Occam’s Razor vibrates like an electro-magnet when brought near this theory even so and I for one am tempted to cut.

19th-century portrait of Bishop Severus of Antioch

19th-century portrait of Bishop Severus of Antioch, from Wikimedia Commons

The very next day I then went to a paper at the Oxford Late Roman Seminar, by one Simon Ford to the title, “Take Us To Your Leader’: the mechanics of ecclesiastical authority in the exilic Monophysite Church (AD 518-638)”. I confess that I did this under a misapprehension brought on by ignorance: I’ve got more and more interested in the Christian sects that began to leave the Byzantine Empire in the era after the Council of Chalcedon after teaching them this term gone, and I understood `exilic’ to mean groups outside the Empire whereas Mr Ford was actually talking about the disenfranchised Church inside the Empire. That’s one reason I have little to say, the other is that the presenter was painfully nervous and had to basically restart every sentence at least once. The effect of this was that as the end of his hour approached he had only got halfway through his text, which had probably seemed a completely reasonable length in front of the mirror, and had to skip to the end missing what seemed as if it was the interesting bit, in which rather than plotting the decline in the status of the kind of patrons that the clergy of the Monophysite Church were able to attract after 518, when they were ruled against (as evidenced basically in the letters of Bishop Severus of Antioch, who seems to be Mr Ford’s main subject), he would have talked about the way that this counter-intuitively forced the exilic Church into the arms of the Emperor, as no lesser patrons remained who might help. The Byzantine double-think involved here, where the clerics of a sect whom you, as Emperor, have removed from office are still important men whose dignity you respect and whose protection you order when necessary, would have been very interesting to hear more about, and it was a pity the paper wound up the way it did.

Foundations of a hall in the royal palace site at Jelling, Denmark

Foundations of a hall in the royal palace site at Jelling, Denmark

Then last in this batch, I arrived late by reason of idiocy to the Medieval Archaeology Seminar on 21st February when Anne Pedersen was presenting to the title “New Discoveries at the Royal Site of Jelling, Denmark”, a site that she has more information on than is yet published and which I wish I’d been sharp enough to hear more about. By the end of the paper I’d managed to gather a picture of a diamond-shaped walled palace complex with one, maybe two entrances, neither on the obvious approach road, with a massive ship-setting of stones from point to point of the diamond. My natural inclination is to be sceptical about monumental alignments but this one is hard to ignore. Jelling fits into a hierarchy of similar sites in Denmark, and is predictably at the top (in a 1-2-3 size ratio with Trelleborg and Aggersborg). It also experienced conversion, as its famous rune-stone (there’s a 3D visualisation behind that link) more or less informs us: Dr Pedersen was not able to end the speculation about what might have happened to King Harald Bluetooth’s illustrious forebears who should, presumably, be in the site’s burial mounds but aren’t—one is empty, one emptied—but the church is hardly central and exactly how the site was articulated and how people moved through it may be the next thing to start trying to work out so as to solve questions like these. Whatever the answer is, it can be unusually short-term; the fixtures at all three of these sites appear never to have been repaired or replaced, we’re looking at a single generation in which power was expressed through a new form of building that then apparently became redundant. While they were up and running, though, there were people there: Dr Pedersen had emphasised the almost total absence of finds in the palace precinct, and as Rosamund Faith pointed out in questions, this must imply management of the site, unless no-one ever came there. So there’s lots still to work out, even after lots of digging.

1. My abiding impression of reading Lupus’s letters (in the translation of Graydon W. Regenos as The Letters of Lupus of Ferrières (The Hague 1966)) is that this was the key motive behind all of Lupus’s letters, and that his correspondence can be divided into three phases, (early) you’re so great and I hear you have a copy of [x] I’d like to borrow, (middle) your copy of [x] is quite safe with me and will soon be sent back, honest, and (late) wah no-one will lend me books why is the world so cruel? I may do him the injustice of rapid reading though, it was a while ago I formed this impression. I assume that you know Einhard’s work, but in case not the translation of resort is now that of David Ganz, Two Lives of Charlemagne: Einhard and Notker the Stammerer (London 2008), replacing the older one of the same title by Lewis Thorpe (Harmondsworth 1969, repr. 1984 and often thereafter). The still older one of Samuel Turner is online in the Internet Medieval Sourcebook here.

2. Philip Grierson, “Carolingian Europe and the Arabs: the myth of the mancus” in Revue Belge de Philologie et d’Histoire vol. 31 (Bruxelles 1954), pp. 1059-1074; repr. in idem, Dark Age Numismatics: selected studies, Variorum Collected Studies 96 (London 1979), III with important addenda. Cf. among others Anna M. Balaguer, “Parias and Myth of the Mancus” in Mario Gomes Marques & D. Michael Metcalf (edd.), Problems of Medieval Coinage in the Iberian Area, 3: a symposium held by the Sociedade Numismática Scalabitana and the Instituto de Sintra on 4-8 October, 1988 (Santarém 1988), pp. 499-543.

3 On these and other imitative mancusi see now Lutz Ilisch, “Die imitativen Solidi mancusi. `Arabische’ Goldmünzen der Karolingerzeit” in Reinhard Cunz (ed.), Fundamenta Historiae: Geschichte im Spiegel der Numismatik und ihrer Nachbarwissenschaften. Festschrift für Niklot Klüßendorf zum 60. Geburtstag am 10. Februar 2004 (Hannover 2004), pp. 91-106, a reference for which I must thank Dr Marcus Phillips.

Seminary XXVII: educating Atto

Steffen Patzold is someone I mainly know from running into him with Theo Riches at Leeds, but his papers are, as Jinty Nelson said when introducing him at the Institute of Historical Research Earlier Middle Ages Seminar on 14 May, always worth hearing, and knowing this I had made sure that I was there.

He was speaking to the title, “Educating the clergy: rural priests and their knowledge in Carolingian Francia”, and his basic case was that, although it was certainly patchy and variable, actually we can see genuine results of the programmes of the Emperors Charlemagne and Louis the Pious to improve standards of education among the clergy of their time, the basic aim of the so-called Carolingian Renaissance. His arguments were based on various manuscripts that seem to contain teaching texts for priests that had been laid out by capitulary legislation; that is, if he’s right, these texts might constitute a further fragment of otherwise terribly rare evidence that the Carolingians’ prolific legislation was ever actually enacted. This has previously been missed because of people studying these texts only from codicological or transmission angles, he suggested, but it obviously has quite far-reaching significance for assessments of what the emperors could achieve and what they actually did.1

Medieval lecturer addressing students

That said, as ever it was the detail that got me. He began the paper with a single example, which despite its difficult manuscript background looks pretty illustrative. But it also illustrates the realities of life in the period and is not without its unfortunate humour, so I thought it was worth giving here too. It’s a letter that appears to be addressed to Louis the Pious, and it’s from a guy called Atto.

In the name of our Lord Jesus Christ. Louis the great emperor. To your authority, my lord, I would not dare speak so, but I seek your sanctity out of my great necessity. I Atto am so unworthy a priest and by my birth your slave. Now I seek your sanctity, that you may deign to turn your consolation to my sinful self, because I have no other refuge, unless it be you, where the whole people has refuge.

The cleric Frotwin has one church in the county of Erchanger. Then Frotwin placed me to sing in that church; and over all things I might have half of the dues of that tithe. In such a way I served thus at that church a year and a half, for which I received nothing there of which we had this agreement. Afterwards I asked that man for my part of that tithe. And he blazed up exceedingly with fury in his heart against me; and he came by night upon me with his kinsmen Alberic and Gebhard and Wolfram; thus they beat me, until they had all but released the life in my body. I, most wretched wretch, sought the mercy of God and Saint Remedius, and reclaimed [my rights] through your name. And those men said, neither saints nor any man should release me from their hands. Afterwards they dragged me to the altar of Saint Remedius and they made me swear constancy at that church. And they made me swear another oath, that I might not for all my days appeal to your piety or to your missus, so that they might do me justice. Then I sought my justice of them, but found the least possible. Now I fear for my ordination, I fear what those men do not. On account of this, I beseech your sanctity, so that my justice may achieve value. For I can find neither justice nor mercy at their hands, except through your mercy; and for the redemption of the soul of your father, whose slave I was before.2

Poor Atto! Browbeaten into preaching in someone else’s living for free and then actually beaten when he demands his pay! But he’s done well, you notice, not just a freed slave but a priest, and one apparently quite able to survive for a year and a half despite that lack of income, though he may of course have been on his uppers the whole time. And he writes, he doesn’t go to court as a fugitive. So, though the first time his house needed a bit of extra fortification it seems, he’s sitting tight. But he wants his money, so he pulls on old connections and hopes the appeal to Dad will convince Louis that he remembers him. Who knows if it worked? But it’s a good little story, and that’s what this blog would like to be about, sometimes.

1. Best immediate introduction to the idea of the Carolingian Renaissance is probably John J. Contreni, “The Carolingian Renaissance: education and literary culture” in Rosamond McKitterick (ed.), The New Cambridge Medieval History II: c. 700-c. 900 (Cambridge 1995), pp. 709-757. For the problems with capitularies and their effects, see now Christina Pössel, “Authors and Recipients of Carolingian Capitularies, 779-829” in Richard Corradini, Rob Meens, Christina Pössel & Peter Shaw (edd.), Texts and Identities in the Early Middle Ages, Forschungen zur Geschichte des Mittelalters 12, Denkschriften der phil.-hist. Klasse 344 (Wien 2008), pp. 253-274.

2. The Latin text is edited as “Epistola Variorum 25” in Ernst Dümmler (ed.), Monumenta Germaniae Historica, Epistolarum tomus V, Ævi Karolini III (Berlin 1899), pp. 339-340. The translation is my own, and as you can tell the rather broken syntax and odd phrasings have given me some trouble. Atto was clearly an educated man who knew how a letter like this should go; but this didn’t make him a natural at Latin! All the same, he could sing Mass and compose letters to an emperor, I can translate him fairly easily, he would have managed.