Life and Thought in The Early Middle Ages PDF

Life and Thought in the Early Middle Ages
THE CHAPTERS of this volume originated as

public lectures given by the authors in the an-
nual Spring Lecture Series, 1963, sponsored by
the General Extension Division of the
University of Minnesota
LIFE AND THOUGHT
in the
EARLY MIDDLE AGES
) EDITED BY ROBERT S. HOYT (
The University of Minnesota Press

MINNEAPOOS
© Copyright 1967 by the University of Minnesota. AH rights reserved
Printed in the United States of America at the

Lund Press, Minneapolis
Library of Congress Catalog Card Number: 67-16065
PUBLISHED IN GREAT BRITAIN, INDIA, AND PAKISTAN BY THE OXFORD

UNIVERSITY PRESS, LONDON, BOMBAY, AND KARACHI, AND IN CANADA
BY THE COPP CLARK PUBLISHING CO. LIMITED, TORONTO
CONTENTS
INTRODUCTION by Robert S. Hoyt, UNIVERSITY OF

MINNESOTA 3
THE BARBARIAN KINGS AS LAWGIVERS AND

JUDGES by Katherine Fischer Drew, RICE UNIVERSITY 7
OF TOWNS AND TRADE by Robert S. Lopez, YALE

UNIVERSITY 30
THE TWO LEVELS OF FEUDALISM by Joseph R.

Strayer, PRINCETON UNIVERSITY 51
THE IMAGE OF CHRIST IN THE EARLY

MIDDLE AGES by Adolf Katzenellenbogen, JOHNS HOPKINS
UNIVERSITY. Illustrations between pages 70 and 71 66
THE LIFE OF THE SILENT MAJORITY by Lynn

White, Jr., UNIVERSITY OF CALIFORNIA AT LOS ANGELES 85
£ £ O T F £ 7 L F A N D B E D E b y John C. McGalliard, UNIVERSITY

OF IOWA 101
VIKING—TUNNIT—ESKIMO by T. J. Oleson, UNIVERSITY
OP MANITOBA 122
THE CHURCH, REFORM, AND RENAISSANCE IN

THE EARLY MIDDLE AGES by Karl F. Morrison,
UNIVERSITY OF CHICAGO 143
INDEX 161
Life and Thought in the Early Middle Ages
This page intentionally left blank
ROBERT S. HOYT
INTRODUCTION
THE period covered by the essays in this volume extends from the
establishment of the Germanic "successor states" in the western
provinces of the Roman Empire to the appearance of some of the
economic and feudal institutions that were to provide a basis for
the civilization of the high Middle Ages. It is the period once com-
monly called "the Dark Ages." In modern medieval scholarship
the label is no longer used because its implications are rejected.
The early medieval period was "dark" to an earlier generation of
historians because it was barbaric, decadent, backward, undevel-
oped, and characterized by an absence of the arts and letters, the
economic prosperity, the political order, and above all the unity
enjoyed by the ancient world under the Pax Romana. Early me-
dieval Europe was not only barbaric, it was a fragmented and lo-
calized world. Even where glimmers of light could be discerned,
they illumined only one or another corner of a world generally ob-
scured by gloom.
A historical period that produces little written evidence, in the
form either of literature or of records, is "dark" because its culture
is relatively undeveloped; conversely, it is dark in the sense that
historians know little about it because there is so little surviving
evidence. But this generalization has much less force today than,
3
ROBERT S. HOYT
say, in the second half of the nineteenth century, even though the
total evidence available to the historian today is not significantly
greater than a hundred years earlier. New evidence of whatever
sort, whether textual or archaeological, has done much less to ad-
vance historical knowledge of the period than the development of
critical scholarship. Almost all of the texts available now were
known a century ago, but most of them were not yet critically
edited and their meaning and significance were less certain than
now. The advance in historical knowledge has been primarily
qualitative; but this qualitative advance has also produced a
quantitative increase in knowledge, in the sense that many views
or interpretations that were hitherto speculative or impressionistic
may now be considered either firmly established or at least better
founded on a critical understanding of what evidence has sur-
vived. It is not surprising that as more has become known, and
known more certainly, about the early medieval period, historians
have given up the label "dark," with its pejorative implications.
The term originated as an epithet to stigmatize all the centuries
that lay between the conversion of Constantine and the early
fourteenth century, when classical Latin belles-lettres began to
be cultivated and imitated by the early humanists. But even the
humanists could distinguish between the greater darkness of the
earlier centuries and the lesser darkness of the later centuries dur-
ing which the city-states in Italy achieved some measure of politi-
cal liberty. What the humanists saw dimly the historians of the
early twentieth century spelled out clearly in terms of "the renais-
sance of the twelfth century" or of the culmination of a distinct
medieval civilization that flowered in the high Middle Ages (c.
1050-1300).
This recognition of the importance of, and enduring contribu-
tion to Western civilization of, the high Middle Ages led inevitably
(and logically) to a re-evaluation of the preceding period, the cen-
turies intervening between the decline of antiquity and the high
Middle Ages. This early medieval period could not be wholly
"dark" or hopelessly barbaric and devoid of historical significance,
or else the renaissance of the twelfth century could not be ex-
4
Introduction
plained. That renaissance was above all distinct from and not sim-
ply a resumption of classical civilization, although the label itself
connotes a rebirth or recovery of classical elements as vital ingre-
dients in medieval culture. The early medieval period could only
have been relatively "dark," for if all was totally "dark" in the
period a renaissance could hardly have begun in the mid-eleventh
century. If the centuries following the Roman Empire were an af-
termath of a higher civilization, they were also the prelude to an-
other higher civilization — as well as a connecting link between
the classical elements common to each. These centuries, from the
fourth to the eleventh, constitute a long period during which new
and distinctively medieval elements appeared and developed.
There must therefore have been vitality and novelty as well as de-
cline, barbarism, and darkness in the early medieval period.
The essays in this volume illustrate, as they contribute to our
knowledge of, several aspects of the early Middle Ages. More bas-
ically, they also illustrate the view — held by the majority of me-
dieval historians today — that the significance of the period is far
better summed up in words like "transition" or "transformation"
than by such time-worn and worn-out labels as "the Dark Ages."
The emphasis has shifted from decline to difference, and — in
properly objective fashion — it has also become common to avoid
the value judgments necessarily implied by such terms as "fall" or
"barbarism" in much the same way as the terms "monkish" or
"popish" have long since, in historical literature, given way to
"monastic" and "papal."
Even more important, perhaps, the following essays illustrate
the conviction among early medieval historians today that the
period must be studied for its own sake and not simply in its rela-
tionship to what preceded or followed. What is essentially early
medieval, then, must be found not only in elements of continuity
either from the Roman past or toward the high medieval future,
but more in those elements of change that give the early medieval
world its distinctive character and hence its significance in the
scheme of periodization that historians have employed in dealing
with the origins of Western civilization. Some of these distinctive-
5
ROBERT S. HOYT
ly early medieval elements of change were destructive, some cre-

ative or productive, but all worked toward building a new civiliza-
tion for which the Mediterranean was to be a frontier rather than
the center. This new civilization, western and Latin medieval
Christendom, was as distinct from antiquity and the modern
world as it was from the civilization of the contemporary Byzan-
tine and Moslem worlds. Although the obviously new forces pro-
ducing this result were the Germanic, Celtic, and other barbarian
contributions, these latter cannot be considered in isolation from
the Roman and Christian heritage from antiquity. The main
themes of the formative early Middle Ages were assimilation and
synthesis of the Roman, the Christian, and the barbarian ele-
ments; until assimilation and synthesis were achieved, no medie-
val civilization could emerge and flourish. The authors of this vol-
ume have each dealt with a specific aspect of the whole process,
and no attempt has been made (nor could it be made in a volume
of this compass) to deal in comparable detail with all aspects of
early medieval history.
6
KATHERINE FISCHER DREW
THE BARBARIAN KINGS

AS LAWGIVERS AND JUDGES
WE KNOW relatively little about the organization of the Germanic

barbarian tribes before they entered the Roman Empire. The Ger-
mans themselves left no records of this period of their history, and
it is only in references to these people in the works of a number of
Roman and Byzantine writers that such information as we have is
found.
There is some reason to believe that the institution of kingship
was not well developed among the Germans before their entry into
the territory of the Roman Empire. Caesar seems to have thought
that the Germanic tribes did not ordinarily have kings in the first
century B.C. but that leadership, political and judicial, was offered
by principes who directed small divisional groups within the larger
tribe. Tacitus, writing some one hundred and fifty years later, im-
plied that the institution of kingship was more common and that
tribal kings were selected on the basis of their noble birth. Occa-
sionally, those tribes which already had kings might select special
war leaders, or duces, whose authority superseded that of the king
for the duration of the military emergency.
Unfortunately, our knowledge of the pre-conquest Germanic
7
KATHERINB FISCHER DREW
kingship rests upon what is, after all, inadequate evidence. We

are on surer ground for the period beginning with the major inva-
sions of the fifth century. With one or two notable exceptions, our
sources now are no longer Roman commentators but the products
of the Germanic kingship itself: a number of law codes issued by
the Germanic kings for their own people and for the Roman pro-
vincials under their domination.
With the possible exception of the Anglo-Saxons, all the Ger-
manic invaders of the Empire in the fifth and sixth centuries en-
tered under the leadership of tribal kings such as Alaric the Visi-
goth, Theodoric the Ostrogoth, Gundobad the Burgundian, and
Alboin the Lombard. There is no doubt that each of these kings
had the support of his people and each had a claim to royalty
based on more than simply election or immediate military neces-
sity. All were members of recognized royal dynasties of rulers,
even if their elevation had been confirmed by formal election or
designation by the warriors of their nation.
It is hard to distinguish between the military and political func-
tions of these early Germanic rulers. Once across the Roman fron-
tier, most of the Germanic invaders in the fifth century managed
to establish a modus vivendi with the Empire whereby the bar-
barians were ceded lands for settlement in return for the promise
of military service to Rome. Accordingly, the Germanic kings
found themselves immediately faced with the problem of regulat-
ing the division of lands between their followers and the Roman
hosts to whom they were assigned, of establishing a government
for the territory now occupied by their nation, and of providing an
administration which could handle the problems of both Ger-
manic and Roman subjects.
The barbarian tribes that were allowed to settle in the Empire
in the fifth century usually created nominally dependent king-
doms within the framework of the weakened western Roman Em-
pire. Technically, the Germans were foederati or military allies of
the Empire, although in actual fact the barbarians had established
kingdoms which were for all practical purposes independent of
Roman control. Barbarian kings now replaced the former Roman
8
Barbarian Kings as Lawgivers and Judges
provincial governors and fell heir to the administrative duties of
these officials.
That the barbarian kings both understood the task facing them
and accomplished it with considerable success is strong indication
that the Germanic kingship was no new institution. The power of
this king may not have been absolute — it may have been limited
by the demands of a warrior aristocracy upon whose support the
king necessarily relied—but the law codes reveal the king was
not only the head of the military forces of the nation but also the
head of the administrative and judicial machinery. In adapting
themselves and their people to their new condition, the barbarian
kings doubtless retained the services of many members of the
former provincial administration — here we can recall the services
rendered to Theodoric the Ostrogoth by the Romans Boethius and
Cassiodorus. Nonetheless, the presence of the barbarians who, in
effect, constituted a ruling aristocracy inevitably brought deep-
reaching adjustments in the lives and habits of the Roman provin-
cials.
The literate Roman population among which the Germanic
barbarians settled was curiously silent about its new neighbors
and rulers. With the exception of a few passing remarks about the
uncouthness of the Germanic settlers by Salvian, Sidonius Apol-
linaris, and Cassiodorus, most Roman writers ignored the fact
that real power had passed from the hands of Roman provincials
into the hands of the Germanic king and his court and continued
to describe their own private routine and their travels from one
villa to another.
Even though the Roman provincials tried to ignore the bar-
barians as much as possible, it was inevitable that the presence of
these relatively unsophisticated Germans within the Empire
would produce a cultural decline among the Roman inhabitants
and an uplift in cultural level for the barbarians. Among other re-
sults, Roman law felt the effects of invasion. There was a marked
deterioration in legal reasoning during the fifth and sixth centuries
as the vast bulk of Roman law became unusable by both Roman
and barbarian judges in the barbarian kingdoms. Even such com-
9
pilations as the fifth-century Theodosian Code were too sophisti-

cated for their less complex social and economic institutions.
But the barbarian kings were not hostile to Roman law, just as
they were not hostile to Roman culture in general. Their law-
giving activities provide us with some of our most reliable evi-
dence of their sincere attempts to demonstrate the strength of the
new Germanic states and their determination to maintain the in-
stitutions of old Rome. Of course, the barbarian kings could not
actually maintain all the institutions of old Rome in the field of
law, but they made surprisingly significant steps in this direction.
The legal activities of the Germanic barbarian kings have been
noted by many legal historians and the barbarian codes have been
studied in considerable detail, especially by European scholars.
My purpose here is not to offer any significant new interpretation
of the legal activities of the barbarian rulers, but rather to present
that interpretation which seems most likely to me in the light of
my own researches and to offer support for this interpretation from
the barbarian codes.
The Germanic barbarians had no written codes of law before
their entry into the Roman Empire. As a matter of fact, we know
surprisingly little about the early legal institutions of the Germans
although we do have some information about their social and po-
litical institutions from such Roman writers as Caesar, Tacitus,
and Procopius, and we are able to draw some conclusions from the
much later legal concepts of those Teutonic peoples who did not
enter the Empire and remained out of contact with European civ-
ilization in general until approximately the ninth century. As a re-
sult of the study of these materials, there is little doubt about the
general legal practices of the Germans at the time of the migra-
tions. Their law was essentially customary law — the traditions or
customs handed down by word of mouth from untold generations
in the past. Such customs were preserved in the minds of the elders
of the tribe who on occasion might be called together to speak the
law. The king might well be one of these elders, but even if he
were, he could not "make" the laws — he could only speak (with
the advice of the elders) and say what the custom of the tribe was.
10
And since Germanic custom prescribed penalty as well as defined
offense, the king's legal activities were thus confined to his presid-
ing over the court or council which had met to speak the law.
Once the barbarians had been allowed to settle within the Em-
pire and to establish dependent kingdoms for themselves, the role
of the barbarian king developed rapidly. The tribe or nation
tended to be spread widely as the barbarians took up vacant lands
or shared cultivated fields with their Roman hosts. Under such
conditions, the identity of the tribe tended to weaken and the un-
written customs of the people tended to fade or failed to serve the
increasingly more complex social and economic institutions of the
people.
The barbarians' response to the challenge of Roman culture var-
ied in accordance with the time of their migrations and with the
portion of the Empire in which they settled. Those nations which
entered the Empire early and settled in the more advanced south-
ern sections encountered a numerous Roman population and a
well-established Roman legal culture. As a result, the legislative
activities of their kings would reflect considerable influence by
Roman law and Roman legal practices. They also reflected gen-
uine concern in administering a well-recognized code of Roman
law for the Roman part of the population.
On the other hand, the law codes issued by the rulers of tribes
which settled in the more backward northern part of the Roman
Empire reflected little if any influence by the Roman law, and the
rulers of these northern kingdoms were little concerned about pro-
viding a code of Roman law or judges learned in the Roman law
for the remnants of the former Roman population in their king-
doms.
In the situation which developed in the southern kingdoms, the
Germanic attitude toward law in general provided a rational jus-
tification for the legal responsibilities of the barbarian kings in
their new position, ruling over native tribesmen and provincial
Roman population. The Germans regarded law as a national pos-
session — each nation had its own laws or customs and each mem-
ber of the tribe possessed this "law" and carried it with him wher-
11
ever he went. This principle is known as "personality of law" and

is in contrast with the idea of territorial law whereby all persons
residing in a given state or territory are subject to the same law.
If the new Germanic kings but extended their traditional personal-
law attitude toward all their subjects, both Germanic and Roman,
then each people might continue to live under its own laws —
Germans observing their own tribal customs and Romans contin-
uing to be served by the Roman law. The only real difficulty to be
solved was that of devising a system which might offer guidance
in disputes between barbarians and Romans.
The Ostrogoths, Burgundians, Visigoths, and Vandals settled
in the most advanced parts of the western Empire — in Italy, in
the Rhone Valley, in southern Gaul and Spain, and in northern
Africa. We know relatively little about the legal activities of the
Vandal rulers, but the rulers of the other three nations left behind
them impressive legal monuments to their efforts to provide good
government for the territory which their people occupied. In all
three cases, the Germanic followers of these barbarian kings con-
stituted a minority of the population in their new kingdoms and
the new rulers faced the problem of providing an administrative
and legal system which would guarantee justice to both Germans
and Roman provincials. This problem was handled in a slightly
different way in each of the three kingdoms, but in all, the Ger-
manic kings' activities reflect a real effort to behave in a manner
acceptable at once to both Germanic and Roman parts of the pop-
ulation.
As we review the attempts of Ostrogothic, Burgundian, and
Visigothic rulers to establish a system equitable to both parts of
their population, it might be well to keep in mind that their efforts
were not always appreciated by either Germans or Romans. Ro-
man disaffection tended to be stronger than that of the Germans,
for the Roman population found it difficult to respond to the over-
tures of its Germanic rulers who were heretics in religion — at the
time of the establishment of their kingdoms, the rulers of all three
of these barbarian nations (and their people) were Arian Chris-
tians. Nonetheless, these rulers behaved in an enlightened fashion
12
for the day. If situations over which they had no control had not
developed, it is possible that their kingdoms might have been
longer lasting than they were. But even though the Ostrogothic
kingdom lasted for only a little less than fifty years, the Burgun-
dian for something less than a hundred years, and the Visigothic
for a little more than two hundred years, the legal activities of
their Germanic kings rescued Roman law from possible oblivion
and made possible its preservation in a form intelligible to the un-
sophisticated society of that day. Let us trace in some detail the
"legislative" activities of Ostrogothic, Burgundian, and Visigothic
kings.
The oldest surviving barbarian laws are fragments of a code is-

sued by the Visigothic king Euric (466-485) about 481. Visigothic
tradition indicated an earlier issuance of laws by Visigothic kings
before the middle of the fifth century, but if these earlier laws ever
were issued, they have not survived. Euric's code was issued for
the use of the Visigoths in their suits with each other and probably
for cases which arose between Goths and Romans — it reflects
strong Roman influence, especially in use of written documents, in
recognition of the last will or testament, and in provision for credit
and interest transactions. In addition, Christian influence is re-
flected in regulations about marriage, especially impediments to
marriage between those within the prohibited bonds of relation-
ship.1
For the use of their Roman subjects, the early Visigothic kings
sponsored the issuance of a special collection of Roman law con-
siderably less complex than the Theodosian Code issued by the
eastern Roman emperor Theodosius II in 438. The Visigothic code
for Roman provincials was issued by Alaric II about 506 — it is
known as the Breviary of Alaric or the Lex Romana Visigothorum.
So far as Visigothic Spain was concerned, the Breviary remained
in use among the Roman provincials only until the middle of the
1
Leges Visigothorum, ed. Karl Zeumer, Monumenta Germaniae Historica, Le-
gum Sectio I, Legum Nationum Germanicarum Tomus I (Hanover and Leipzig,
1902). A. K. Ziegler, Church and State in Visigothic Spain (Washington, D.C.,
1930),p.58.
13
seventh century when a new collection of Visigothic law issued by

King Recceswinth (in 654) offered a unified code for both Visi-
goths and Romans and prohibited the use of any code except this
combined one. Thereafter the Breviary was prohibited in Visi-
gothic Spain, but the influence of the Breviary did not come to an
end. It remained in use among the inhabitants of southwestern
Gaul and the Rhone Valley, both of which areas had come under
Prankish rule in the early sixth century.2
The revised Visigothic code, issued in the mid-seventh century
and corrected and expanded thereafter, is commonly known as the
Leges Visigothorum or the Forum Judicum. It is from the second
of these titles that the Spanish title, Fuero Juzgo, comes. The
Fuero Juzgo is a thirteenth-century Castilian translation of the
code incorporated in the Siete Partidas of Alfonso the Wise.
Through the Siete Partidas Visigothic law was eventually to find
its way to Spanish America and was even to influence the land law
of the state of Texas.
To give us some indication of the tone of the Visigothic legisla-
tion, I quote here from the first title to Book II of the revised code
as issued by King Erwig in 681:
Since there are those who base their cases on the amended laws,
we declare in the first place and by way of introduction that just
as the clarity of the laws is useful in settling controversies among
the people, so too the obscurity of its provisions disturbs the order
of justice. For often when good regulations are obscurely worded
they provoke contradictions since they do not clearly prevent dis-
putes between litigants and, while they ought to put an end to de-
ceit, they produce new deceptive snares contrary to their own in-
tention. Hence a variety of cases arise, hence are born the quarrels
of the litigants and hence is born the uncertainty of the judges, so
that they do not know how to reach a conclusion by ending or
curbing deceit, which is assuredly always furthered by doubt and
uncertainty. Therefore, since all matters which come into contro-
versy cannot be confined in brief compass because of their confu-
sion, at least those matters which have forced themselves on our
royal attention by being discussed in public assemblies are, we de-
cree, to be especially corrected in this book and are to be set in
9
Leges Visigothorum, II, 1, 5, and II, 1,10.
14
order with a clear and honest meaning, namely, expressing clear
precepts for the doubtful, excellent ones for the injurious, more
merciful for the condemned, broader for the narrow and comple-
tion for those only begun, whereby the peoples of our kingdom,
whom the sole and manifest peace of our rule embraces, may
thereafter be bound together and held fast by this establishment
of corrected laws. Accordingly, let the correction of these laws and
the orderly arrangement of our new sanctions, as it is set down in
this book and in its ordered titles and as it is set forth in a subse-
quent compilation, assume validity, confirmed by our glory, upon
all persons and peoples subject to the sovereignty of our highness,
from the twelfth day before the Kalends of November of the sec-
ond year of our reign, and let it be further validated by this un-
breakable ordinance of our fame. We decree, moreover, that the
laws which our glory promulgated against the excesses of the Jews
are to be valid from the time when we confirmed them.3
We have in this constitution an example of the concern of the Visi-
gothic legislators to improve their laws and to adjust them to the
changing needs of their people, all distinction between Visigoth
and Roman having disappeared with the conversion of the Visi-
goths to the Catholic form of Christianity, with the legalization of
marriages between Goth and Roman, and with the simple passage
of time. We also find in the quoted constitution an example of the
excess verbosity of the Visigothic laws, a verbosity not normally
found in the leges barbarorum. We find also an indication of the
Visigothic attitude toward the Jewish population of the kingdom
— amalgamation with this group was not encouraged and the
Jews would continue to suffer under disabilities in Spain until the
Moorish conquest in the early eighth century.
Before we leave the Visigoths, it might be well to point out that
although the Visigoths accepted the personality of law principle
during the early days of their kingdom and allowed the Roman
population to retain its own system of law, this attitude gradually
changed. By the mid-seventh century, Visigothic law had become
* Adapted from Ralph W. Ewton, Jr., "The Visigothic Code (Book II on Jus-
tice) ," unpublished Master's Thesis in Rice University Library (Houston, Texas,
1961), pp. 68-69 (Book H, 1,1).
15
a territorial law, binding alike on all the inhabitants of the Visi-

gothic kingdom.
The Burgundian nation seems to have been much smaller than

the Visigothic and its attempts to settle within the Roman Empire
suffered a number of setbacks. The first Burgundian kingdom, es-
tablished in the area of the middle Rhine around Worms, lasted
only about twenty years before it fell to the invading Huns. De-
feat by the Huns seems to have inflicted a fairly heavy loss of pop-
ulation on the Burgundians and it was only the remnants of the
tribe which a few years later received land farther to the south.
Here in the region of the upper Rhone Valley the Burgundians es-
tablished a second kingdom on the understanding that they would
remain military allies of the Empire.
The Rhone Valley was one of the most advanced portions of the
western Empire. Its cities of Lyons and Vienne were centers of
late Roman education and culture. The arrival of the Burgundians
placed a barbarian people — uncouth and unlearned — in contact
with a sophisticated and highly literate Roman population.
The Burgundian people were settled on the soil by a system of
hospitality whereby the arable land was divided between a Roman
host and a barbarian guest. The Roman population had been de-
clining for some time and the Burgundians were not numerous, so
this division does not seem to have caused any great economic dis-
location in the region.
The reluctant willingness of the provincial Roman population
to receive Burgundian rule may well reflect the efforts on the part
of the Burgundian administration to adapt its customs to the new
conditions of settlement and to continue the old Roman political
and judicial arrangements. As in the case of the Visigoths, this ef-
fort necessitated a reduction to writing of the ancient Burgundian
law and a modification of that law to adjust it to the more settled
circumstances of Burgundian life. At the same time, the Burgun-
dian rulers attempted to guarantee that the Roman part of the
population would continue to enjoy its rights and its own law. Ac-
cordingly, in the closing years of the fifth century and the early
16
years of the sixth century, the Burgundian king Gundobad and
his son Sigismund issued codes for both the Burgundian and Ro-
man parts of their population. The Germanic portion was issued
in several sections between the years 483 and 532 and is known as
the Lex Burgundionum or the Lex Gundobada. The laws for the
Roman population were probably issued about the year 500 and
collectively are known as the Lex Romano, Burgundionum*
These two law books had markedly different fates. The Bur-
gundian kingdom was conquered by the Franks in 534, but this
conquest did not mean the end of Burgundian law. The Franks,
more than the other barbarians who entered the Empire, retained
their respect for the personal conception of law and accordingly
Frankish subjects of Burgundian descent continued to claim the
right to be judged by Burgundian law for several centuries after
the conquest. So Burgundian customary law as modified by con-
tact with Roman provincials in the fifth century remained alive
for many years and eventually contributed significantly to the
development of a distinctive form of medieval law in southern
France. On the other hand, the survival of the Lex Romana Bur-
gundionum was very brief. When the Franks conquered the Bur-
gundian kingdom, the Lex Romana Burgundionum was set aside
and replaced by the Breviary of the Visigothic king Alaric. This
development was not a disadvantage to the Roman population of
the Rhone Valley, however, since the Breviary was a more com-
plete statement of the Roman law than the Lex Romana Burgun-
dionum had been. The Breviary, in an increasingly diluted form,
would continue to have a shadowy existence in southern France
until the revival of Roman law in the eleventh and twelfth centu-
ries.
The Burgundian code is an extremely interesting collection of
laws. Prominent among these laws are typical Germanic regula-
tions about physical injuries. A tariff of payments is estabished
covering a wide variety of physical blows and injuries, the penalty
* Leges Burgundionum, ed. L. R. deSalis, Monumenta Germaniae Historica,
Legum Sectio I, Tomi II, Pars I (Hanover, 1892). Gesetze der Burgunden, ed. and
tr. Franz Beyerle, Germanenrechte, X (Weimar, 1936).
17
for which was the payment of a money compensation to the in-

jured party and a fine to the crown. For example, we find such
provisions as these:
Whoever strikes a freeman shall pay a single solidus for each blow
and in addition he shall pay a fine of six solidi to the king's treas-
ury.5
Whoever strikes another's freeman shall pay a single semissis for
each blow and the fine shall be four solidi.6
Whoever strikes another's slave shall pay a single tremissis for
each blow and the fine shall be three solidi.7
In addition to such regulations establishing money payments in
compensation for physical injuries, the Burgundian laws also rec-
ognized another typical Germanic institution, the wergeld. The
various classes of Burgundian society were distinguished by their
differing wergelds — the wergeld being the sum at which a man
was valued and by the payment of which his death could be com-
pensated. The laws reveal that the wergeld of the upper class of
freemen was 300 solidi, that of the second class was 200 solidi, and
that of the lowest class of freemen was 150 solidi.
At the same time that the Burgundian laws evidence the con-
tinued acceptance of such traditional customs as the money com-
pensations and wergelds, they also reveal considerable outside in-
fluence. One of the clearest instances of this influence comes in
connection with the inheritance laws. According to Germanic cus-
tom, the family lands were inalienable and passed to a man's de-
scendants in accordance with fixed rules of succession. But this
arrangement affected only those properties which were recognized
as the common possession of the family — under Roman influence,
property secured by other means than inheritance could be bought
and sold or disposed of by written testament.8 Other Roman influ-
ence is found in the composition of the Burgundian court which
5
Leges Burgundionum, V, 1.
9
7
8
K . F. Drew, "The Germanic Family of the Leges Burgundionum" Medievalia
et Humanistica, Fascicle XVI (1963).
18
was presided over by two magistrates — a Roman and a Burgun-
dian count.
Before leaving the Burgundian legal materials and passing to
the Ostrogothic, we might attempt to isolate the attitude of the
Burgundian lawgiver toward his work. To a certain extent Gundo-
bad — like the other barbarian lawgivers — regarded his work as
a recording of the customs of his people issued with the consent of
the people. The conclusion of the Preface to the Lex Burgun-
dionum states ". . . it is pleasing that our constitutions be con-
firmed with the signatures of the counts added below, so that this
statement of the law which has been written as the result of our
effort and with the common consent of all may, observed through-
out posterity, maintain the validity of a lasting agreement."9
Although the Burgundian lawgiver was primarily concerned
with the ancient customs of his people, he occasionally spoke in
his capacity as supreme judge. In the example which follows Gun-
dobad clearly stated the details of an unusual case which had been
appealed to him. A decision had been rendered and was recorded
in the code to serve as precedent for the future:
Since the facts of a criminal case which is pending between Fre-
degisil, our sword-bearer on the one side, and Balthamodus to-
gether with Aunegild on the other, have been heard and consid-
ered, we give an opinion which punishes this recent crime and im-
poses a method of restraint for the future.
Since Aunegild, after the death of her first husband, retaining
her own legal competence, promised herself, not only with the con-
sent of her relatives, but also with her own desire and will, to the
above mentioned Fredegisil, and since she had received the greater
part of the wedding price which her betrothed had paid, she broke
her pledged faith, having been aroused by the ardor of her desire
for Balthamodus. Furthermore, she not only violated her vows,
but repeated her customary shameful union, and on account of
this, she ought to atone for such a crime and such a violation of
her free status not otherwise than with the pouring forth of her
own blood. Nevertheless we command, placing reverence for these
holy days before public punishment, that Aunegild, deprived of
* Leges Burgundionum, Preface.
19
honor by human and divine judgment, should pay her wergeld,

that is three hundred solidi, to Fredegisil under compulsion.
Nor do we remove merited condemnation from Balthamodus
who presumed to receive a woman due in marriage to another man,
for his case deserves death. But in consideration of the holy days,
we recall our sentence for his execution, under the condition that
he should be compelled to pay his wergeld of one hundred fifty
solidi to that Fredegisil unless he can offer public oath with eleven
oathhelpers in which he affirms that at that time in which he was
united with the abovementioned Aunegild as if by the right of
marriage, he was unaware that she was pledged to Fredegisil. If he
shall so swear, let him suffer neither loss nor punishment.
In truth we command that the judgment set forth in this case
be established to remain the law forever, and lest the moderation
of the composition now permitted encourage anyone hereafter to
commit a deed of such great crime, we command that whosoever
incurs the guilt of such a deed not only may sustain the loss of
his property, but also may be punished by the loss of his life. For
it is preferable that the multitude be corrected by the condemna-
tion of a few rather than that the appearance of unsuitable moder-
ation introduce a pretext which may contribute to the license of
delinquency.10
Here there is little doubt that the Burgundian king was no longer
acting as a law compiler or even as a lawgiver — he was acting as
a judge and lawmaker.
The Ostrogoths appeared in northern Italy at the close of the

fifth century and, with the approval of the east Roman emperor,
established a kingdom nominally dependent on Constantinople.
The land of Italy was shared between Ostrogoths and Romans,
but as in the case of the Burgundians, this division of land does not
seem to have worked much hardship on the Roman population, for
the Italian peninsula had been suffering for some time from de-
population.
Ostrogothic rule in Italy did not bring a radical break with the
past. The Ostrogoths had had military and commercial contacts
with the eastern Empire for a long period before their migration
into Italy. In addition, their king Theodoric had been brought up
10
Leges Burgundionum, LII, 2-5.
20
in Constantinople as a hostage of the Empire and there he had
acquired a great respect for Roman civilization and administra-
tion. Consequently, the administration of the Ostrogothic king-
dom was a conscious adoption of the former Roman administra-
tion: even in the matter of personnel, the administration remained
much the same, for Theodoric made extensive use of Romans in
official positions — Boethius and Cassiodorus being simply the
best known of the Roman officials whom he employed.
Theodoric attempted to narrow the breach between the Gothic
and Roman elements in his kingdom's population. He was not en-
tirely successful — the Romans resented the Arianism of the Goths
and the Goths resented the deliberate policy of Romanization
urged by Theodoric. Nonetheless as long as Theodoric lived, the
attempt at amalgamation was a reasonably successful one. Had
Theodoric been succeeded by a ruler as able as himself and had the
Byzantine Empire not seen fit to intervene in Italy, it is possible
that the Ostrogoths would have been at least as successful as the
Visigoths in fusing the two racial elements. Such speculation is
idle, of course, since the Ostrogoths had little chance to prove the
success of Theodoric's policy of Romanization because of their
conquest by Byzantium in the mid-sixth century.
In the field of law, the Ostrogoths retained their customary law
(still unwritten) in disputes among themselves, whereas the Ro-
mans continued to be governed according to Roman law. In con-
trast with the Visigothic and Burgundian kingdoms where dis-
putes between German and Roman were to be settled according
to the Germanic law, in Ostrogothic Italy disputes between Goth
and Roman were to be settled according to Roman law. Inasmuch
as the Theodosian Code was not a very satisfactory code of law
since it contained only the imperial edicts of the emperors from
Constantine I to Theodosius II, a new and more inclusive, albeit
simpler, statement of law was needed. For this purpose Theodoric
issued an abbreviated code known as the Edict of Theodoric.11
This Edict remained in force in Italy until the arrival of the Lom-
11
Edictum Theodorici, ed. F. Bluhme, Monumenta Germaniae Historica, Leges
Sectio I, Tomus V (Hanover, 1875-1879).
21
KATHERINB FISCHER DREW
bards even though the classic collection of Roman law, the Corpus
luris Civilis, was promulgated in Italy following the Byzantine
conquest. But Byzantine rule was never completely established in
Italy during the brief period between the downfall of the Ostro-
gothic Kingdom in 551 and the arrival of the Lombards in 568.
Consequently, the influence of the Corpus luris Civilis was to be
limited to those relatively small areas along the northeastern coast
around Ravenna and at the tip of the Italian peninsula which re-
mained under Byzantine control for several centuries.
A survey of the legislation and judicial activities of the Lombard
kings will conclude this study. But before we turn to the Lom-
bards, it might be well to note very briefly the work of several
other early Germanic kings who ruled kingdoms established in ter-
ritory which had once been part of the Roman Empire. Here, either
Roman administration had been weakening for some time, as in
the case of Britain, or the territory was so far from the center of
Roman culture, as in northern Gaul, that the presence of a sizable
Roman population did not present quite the same problem as
faced the Germanic kingdoms in Spain, southern Gaul, or Italy.
Neither the Frankish kings nor the Anglo-Saxon kings under-
took a collection of Roman law. In the case of Britain, it seems
that the break with the Roman past was sufficiently complete that
the survival of a large Roman population was not a problem to be
reckoned with. Accordingly, the Anglo-Saxon dooms show very
little influence of Roman law (if we except the influence obviously
exercised by the Church). The Anglo-Saxon dooms — written in
the vernacular and not in Latin as were all the other early codes —
provide us with information about Germanic customs which had
been little if at all affected by contact with Rome.12
The Frankish laws are very controversial. It is usually assumed
that the collection of Salian laws was issued toward the close of
the fifth century and that the collection of Ripuarian laws was is-
sued about a hundred years later. These laws reflect little Roman
M
F. Liebermann, Die Gesetze der Angelsachsen (Halle, 1903-1916); F. L. At-
tenborough, The Laws of the Earliest English Kings (Cambridge, 1922); and A. J.
Robertson, The Laws of the Kings of England from Edmund to Henry I (Cam-
bridge, 1925).
09
&&
influence nor do they reflect any Christian influence. If their date
and contents were not so suspect, the Frankish laws would provide
us with one of our best sources for pure Germanic custom.13
It is not clear what the Franks did about the Roman population
of the territory which they conquered. Inasmuch as they allowed
the Breviary to remain in use in southern Gaul after their con-
quest of that territory from the Visigoths and Burgundians, one
assumes that they were not hostile to Roman law. Furthermore,
the Frankish insistence on the personality-of-law principle would
have encouraged the retention of Roman law by the Roman
part of the population. The Ripuarian law specifically provides:
"Whenever anyone in the district of Ripuaria is called into court
— whether he be Frank, Burgundian, or Alamannian — let him
answer according to the law of his nation."14 No mention is made
here of the Romans, however, and the later absence of a famili-
arity with Roman law in northern Gaul encourages the conclusion
that the settlement of suits according to Roman law received little,
if any, encouragement from the Franks.
The Lombards were the last major Germanic people to invade

the Empire. They entered in the second half of the sixth century,
invading an Italy torn by a long-drawn-out war between Ostro-
gothic Kingdom and the Byzantine Empire. The Byzantines had
at last won the war and established a provincial administration in
Italy, but before Byzantine rule could become well established,
the Lombards invaded from the north and with relatively little
difficulty overcame the weak Byzantine garrisons which had been
left in the major towns. The Italo-Roman population seems to
have stood passively aside and to have observed the successful
entry of the Lombards — perhaps Lombard rule promised relief
from the heavy Byzantine taxation.
13
Capitularia Regum Francorum, ed. A. Boretius, Monumenta Germaniae His-
torica, Legum Sectio II, Tomus I (Hanover, 1883). Lex Ribuaria, ed. Franz Bey-
erle and Rudolf Buchner, Monumenta Germaniae Historica, Legum Sectio I, Le-
gum Nationum Germanicamm, Tomi III, Pars II (Hanover, 1954).
M
Adapted from James Pierce Barefield, "The Ripuarian Code: A Translation
with Introduction," unpublished Master's Thesis in Rice University Library (Hous-
ton, Texas, 1958), XXXV, 3 (p. 34).
23
An objective history of Lombard Italy is difficult to write since

the Lombards were opposed by a very vocal enemy which lost no
opportunity to point out the barbarity and cruelty of the Lom-
bards and their lack of any redeeming features. The Arian heresy
of the Lombards was responsible for the initial friction between
papacy and barbarians, but after the conversion of the Lombards
to the Catholic form of Christianity in the seventh century, papal
hostility was occasioned more by fear of incorporation in the Lom-
bard state than by any national vices characteristic of the Lom-
bard people.
If, however, we ignore the statements made by papal and Frank-
ish chroniclers and consider only the written materials left by the
Lombards themselves, a picture emerges which is not radically
different from the experience of the Visigoths and Burgundians in
their attempts to rule a more culturally advanced people than
themselves and to provide an administration which could protect
the lives and property of both Germanic and Roman subjects.
Although the Lombard judges were learned only in the Lom-
bard law and the Lombard courts do not seem to have offered a
means of settling disputes among the Roman part of the popula-
tion, it is clear from the Lombard legislation that the Lombards
recognized Roman law as continuing to live in Italy and that the
Roman part of their population continued to settle their disputes
and to regulate their legal transactions in accordance with it. It
is not clear how this Roman law was administered, for unlike the
situation in the Ostrogothic, Visigothic, and Burgundian king-
doms, the Lombard courts took no cognizance of Roman law. Yet
we have clear indications that a form of Roman law survived. Title
153 of Liutprand's laws provides that if a Lombard man entered
the church, the children who were born before his consecration
"shall live by that law as he lived when he begot them." Presum-
ably clerics became subject to the Roman law of the Church and
the law just cited prevented the children of clerics from claiming
also to be subject to its jurisdiction. Another of Liutprand's laws
states that those who draw up charters shall draw them up either
24
"according to the law of the Lombards or according to that of the
Romans." So even if the Lombard kings issued no collection of
Roman laws for their Roman subjects and provided no tribunals
learned in the Roman law, it is nonetheless clear that the Lom-
bard kings recognized the survival of Roman law and legal forms.
The value of the Lombard legislation lies in the continuing legis-
lative activity of the Lombard kings and the development of legal
reasoning revealed in the successive issues of these laws. The ear-
liest laws issued by the Lombards were issued by Rothair in 643
in a law code known as Rothair s Edict. The term "legislation" can
hardly be applied to this code, for Rothair's Edict is almost en-
tirely Germanic custom modified only slightly by the experiences
encountered by the Lombards in the process of migrating into and
settling in Italy. A brief supplement to Rothair's Edict was added
by Grimwald in 668, and a long series of supplements (153 laws)
was issued by King Liutprand between 713 and 735. Finally, brief
additions were made by Ratchis in 745 and 746 and by Aistulf in
750 and 755.15
We might trace very briefly the increasingly sophisticated legal
reasoning of the Lombard lawgivers.
Rothair's Edict is, as noted above, usually regarded as a state-
ment of almost pure Germanic custom. I quote here briefly from
a long tariff of compositions to be paid in cases of very diverse
physical injury:
In the matter of composition for blows and injuries which are in-
flicted by one freeman on another freeman, composition is to be
paid according to the procedure provided below, the blood-feud
being outlawed.16
He who strikes another on the head so that the skin which the hair
covers is broken, shall pay 6 solidi as composition. He who strikes
two blows, shall pay 12 solidi as composition. If there are three
blows, he shall pay 18 solidi. If there are more blows than this num-
15
Leges Langobardorum, ed. F. Bluhme, Monumenta Germaniae Historica, Le-
gum Tomus IIII (Hanover, 1868). Franz Beyerle, Die Oesetze der Langobarden
(Weimar, 1947).
18
Leges Langobardorum, Rothair 45.
25
her, they are not to be counted but composition shall be paid for
three only.17
He who strikes another on the head so that the bones are broken,
shall pay 12 solidi as composition if one bone is broken. He shall
pay 24 solidi as composition if two bones are broken; 36 solidi for
three. If there were more broken than this, they are not to be
counted . . .18
If anyone strikes out another's eye, he shall pay half the wergeld
of the injured party as composition.19
He who cuts off another's nose shall pay half of that one's wergeld
as composition.20
He who cuts off another's lip, shall pay 16 solidi as composition.
And if one, two, or three teeth are thereby revealed, he shall pay
20 solidi as composition.21
The tariff continues in great detail, the payments varying accord-
ing to the rank of the injured party.
Rothair's Edict also indicates that compurgation was the nor-
mal method of proof employed in determining the relative rights
of a party to his suit. Compurgation was a mode of proof whereby
one of the parties to a suit, usually the defendant, swore his in-
nocence and his oath was supported by a number of oathtakers
or oathhelpers (the precise number to be offered being determined
by the court). If the oath of the defendant and his helpers was
pure, the innocence of the party was presumably established. If,
however, the oath was broken, then the guilt of the party was
thereby established. Rothair's Edict defines a broken oath as fol-
lows: "An oath is known to be broken when he who is accused,
joined by his oathtakers, does not dare to swear on the holy gospels
or consecrated weapons, or if he or one of his oathtakers withdraws
from the oath: then the oath is known to be broken."22
The laws issued by Liutprand a little less than a hundred years
later are considerably more advanced than these of Rothair. There
17
18
18
30
21
28
26
is even some indication of doubt that proof by combat or by tor-
ture would necessarily establish the truth. Here is a law from the
year 724:
If anyone accuses another man of theft and overcomes him in com-
bat, or if perhaps the theft is revealed through torture by a public
official and composition has been made, and afterwards it is found
that the theft was committed by another man and it appears to
be certain that he who first paid the composition did not steal the
property: then he who paid the composition shall receive back all
those things which he paid from him to whom he paid them, and
that one shall pay composition who afterwards was found to be
the thief . . ,23
From the same year (724) we have this law concerning the liabil-
ity of a man's son for the father's debts:
If a man incurs a debt and sells his property and the debt is still
such that he cannot repay it, and if his son has acquired anything
through his wife or by his own efforts, after the father has sold all
of his property or given it to his creditors for his debt or it has
been confiscated by a public official, the creditor may not seek by
force those properties which the son secured from his wife or
through his own efforts. However, if the son is accused by his fa-
ther's creditors of having commended something or hidden some-
thing from the property of his father or mother, he shall offer oath
that he has commended or hidden nothing, and he shall be ab-
solved. And if afterwards he is found to have any of the paternal
property, he shall pay an eightfold composition.24
And one final law from the year 733:
It has been announced to us that a certain man has a well in his
courtyard and, according to custom, there is a prop and lift for
raising the water. Another man coming along stood under that lift
and, when a certain man came to draw water from that well and in-
cautiously released the lift, it came down on him who stood under
it and he was killed. The question then arose concerning the prob-
lem of who should pay composition for the death of that one and
it has been referred to us. It seems right to us and to our judges
that that man who was killed, since he was not an animal but had
the power of reason just as a man ought to have, should have
23
Leges Langobardorum, Liutprand 56.
24
27
looked into what place he had set himself to stand or what weight
was above himself. Therefore two parts of the price of his compo-
sition shall be reckoned to him [the dead man] and the third part
of the amount at which he was valued according to the edict shall
be paid in composition by that one who incautiously drew the wa-
ter. And he shall give the composition to the children or the near
relatives who are his heirs and the case shall be ended without any
feud or grievance because it was done unintentionally. Moreover,
that one whose well it is should have no blame because if we
placed the blame on him, afterwards no one would permit others
to raise water from their wells and because all men are not able
to have a well, the rest who are poor would die and also those
traveling through would suffer need.25
The Lombard laws seem to have had a longer lasting influence
than any other of the leges barbarorum with the possible exception
of the Visigothic. The Lombard kingdom fell in 774 to conquest by
Charlemagne and the Franks, but the Italian portion of Charle-
magne's empire remained organized as a separate territory and the
Lombard laws remained in effect, supplemented from time to time
by capitularies issued by Charlemagne and his Carolingian suc-
cessors.
It is convenient to close the period of the barbarian kings with

the fall of the Lombard kingdom in the late eighth century. By
that time the Germanic and Roman elements of the population
had essentially fused. With this racial fusion had come a legal fu-
sion and in the new feudal law which developed in the ninth and
tenth centuries, it is hard to determine which portions are Ger-
manic in origin and which are Roman in origin. Pirenne may have
been right in directing attention away from the fifth century as
the end of the ancient world and the beginning of the Middle Ages,
but instead of putting the break at the beginning of the eighth cen-
tury with the Mohammedan conquest of the southern and western
shores of the Mediterranean Sea, perhaps it should be put at the
end of the eighth century with the cessation of the stream of bar-
barian legislation based on the assumption that the Germanic and
x
28
Roman elements of the population were distinct and each should
have its own law. By the end of the eighth century the last distinct
remnants of the Roman world had gone and a true medieval cul-
ture had been produced instead — a culture grossly vulgarized, if
we compare it with that of ancient Rome, but a culture signifi-
cantly advanced if we compare it with the rude culture of the ori-
ginal Germanic barbarians.
29
ROBERT S. LOPEZ
OF TOWNS AND TRADE
To A modern layman, the expression "of towns and trade" may

seem redundant and almost tautological. We can hardly think of
towns without trade, or of trade without towns. This is what Henri
Pirenne had in mind when he explained the urban revival of the
later Middle Ages by the striking formula ville et marche, town
equals market. The equation holds for the latest thousand years,
but it does not fit the earlier phases of urban history. To place our
selves in the historical context of the early Middle Ages, there is
no better beginning than disentangling the two notions of towns
and trade.1
1
The multilingual symposium La Citta nett'alto Medioevo, Settimane di Stu-
dio del Centro Italiano di Studi sull'Alto Medioevo VI (Spoleto, 1959), is the
best and most recent general discussion of early medieval urban history. Its biblio-
graphic references, and those of my paper, "The Crossroads within the Walls," in
O. Handlin and J. Burchard, eds., The Historian and the City (Cambridge, Mass.,
1963), will introduce the reader to more detailed study. In English, one may use
H. van Werveke's Chapter 1 of the Cambridge Economic History, III (Cam-
bridge, Eng., 1968; but the chapter was written in 1940), and, for trade, M. M.
Postan's and R. S. Lopez's Chapters 4 and 5 of the Cambridge Economic History,
II (Cambridge, Eng., 1952; but my chapter was written in 1946).
Among later works on the early medieval town (not listed in the Spoleto sym-
posium) , the following have been most helpful to me: L'artisanat et la vie urbaine
en Pologne medievale, Ergon III (Warsaw, 1962); J. Dhondt, "Les problemes de
Quentovic," in Studi in Onore di Amintore Fanfani, I (Milan, 1962); G. Fasoli,
"Che cosa sappiamo delle citta italiane nell'alto medio evo," Vierteljahrsckrift jilr
30
Oj Towns and Trade
When Gregory of Tours, the historian of Merovingian France,
wanted to single out the factors that made a city, he stated: "I
cannot understand why this center [he was speaking of Dijon] does
not bear the title of city. Yet it has precious sources in its vicinity.
Moreover, to the west side it has very fertile slopes, covered with
vineyards from which the inhabitants draw a Falernum of such
high class that they look down upon Chalon wine." Perhaps the
people of Dijon should not have been so conceited: Chalon wine is
one of Burgundy's best. What matters, however, is that Gregory
was convinced that a town so well endowed with spirits ought to
have its official consecration as a city, that is, get a bishop. The
question of whether or not Dijon had any significant trade did not
worry him in the least. And in this, he agreed with all of his con-
temporaries.
Gregory of Tours' notions substantially coincided with those of
the very inventors of the word "city" (civitas), the Romans. In
their eyes, the test of cityhood, if I may use this word, was the ex-
istence of a public square for political meetings and discussions, of
a public bathhouse for the comfort of the body, and of a theater
or arena for the pleasures of the mind. Such a threefold test could
be met by any self-governing community of landowners and of
civil, military, and religious officials, even if there were virtually
no merchants or craftsmen in it. And even in the Roman urban
centers where merchants were numerous and affluent, they en-
joyed little status and usually played no leading role in the body
politic and cultural life of the city.
It was the Arabs who first included in their "test of cityhood,"
instead of the public square, the bazaar or market. What they had
in mind, however, was not so much the economic function of the
market as the facility it offered for social intercourse. As a matter
Sozid- und Wirtschaftsgeschichte, XLVII (1960); G. Galasso, "Le citta cam-
pane nell'alto Medioevo," Archivio Storico per le Province Napoletane, new ser.,
XXXVIII-XXXIX (1958-1959); L. de Valdeavellano, Sabre los burgos y los
burgueses de la Espana medieval (Madrid, 1960); F. Vercauteren, "De la cite
antique a la commune medievale," Bulletin de I'Academie Royale de Belgique,
Classe des Lettres, 5th ser., XLVIII (1962). This brief list does not aim at com-
pleteness.
31
ROBERT S. LOPEZ
of fact, public squares fitted neither their political needs nor their
urbanistic tastes; their towns were not self-governing, and the
clannish privacy of small and unshaded inner courts attracted
them more than an indiscrete mixing in a common, sun-drenched
open space. The Arabs also replaced the materialistic amusements
of the arena with the uplifting entertainments of the cathedral
mosque, that is, a mosque endowed with a Friday preacher. Thus,
in the Islamic world of the early Middle Ages, only one of the three
pillars of the Roman city remained unshaken: the public bath-
house.
Byzantine cities, besides keeping the bathhouse, clung longer to
the arena and the public square, but eventually transferred the
center of social activity to the church and the market. Town au-
tonomy in the Byzantine Empire was not much greater than in
the Islamic world; religion played an equally significant role. In
Western Europe, however, the early medieval town preserved so
little of its economic and political importance that neither the
market nor the public square survived; as for bathhouses, the less
said about them the better. This left the church alone to meet the
test of cityhood as best it could; hence Gregory of Tours' insistence
on the right of Dijon to uphold its status by obtaining an epis-
copal cathedral. Indeed, the open space before the cathedral or
another important church was normally the sole meeting place,
the center of social and economic activities in the early medieval
West.
All this is well and good, one might say, but if ancient, early
medieval, and late medieval cities were so thoroughly different,
what is the purpose in comparing them? To this, the answer is that
all cities in history, from Memphis, Egypt, to Memphis, Tennes-
see, have something in common. They all are, if I may repeat what
I already suggested on another occasion, crossroads within a circle,
meeting places of people who through both their diversity and
their togetherness create an original, unique compound. A town is
at once a keeper of tradition and an accelerator of change. It does
not have to be large in order to be great, or, at least, significant;
its size, its wealth, its power, all quantitative characteristics mat-
32
Of Towns and Trade
ter less than the quality of its inhabitants. What makes a town,
says Isidore of Seville in the seventh century, is "not stones, but
men." More than a thousand years earlier, a Greek poet, Alcaeus,
had said much the same thing in a subtler way: "Not houses finely
roofed or well built walls, not canals or dockyards make a city, but
men able to use their opportunity."
Early medieval trade without towns is much harder to track
down, for towns are to the history of illiterate and half-literate
ages what bones are to paleontology, namely, the only enduring
and recognizable traces one can find. Virtually every recorded
event, when records are few, carries a reference to an urban site;
and if all books are mute, one can dig and interpret stones. Trade,
on the contrary, is not unmistakably engraved in the surviving
materials. Even if we come across a datable ecclesiastic heirloom
or a hoard of coins, usually we cannot tell for sure whether the ob-
jects were obtained from merchants, or looted, or given in lieu of
salary, or received as a present. Moreover, early medieval writers
do not enjoy talking about commerce and the bloodless, godless
pursuit of riches any more than Victorian writers liked mentioning
underwear, both being considered as coarse, albeit indispensable,
matters.
Still, coarse matters will out, however much one tries to repress
them. References to itinerant merchants, sometimes to the pedlars
so dear to old-fashioned textbooks of medieval history, more often
to respectable businessmen, or even to impressive ones, are con-
spicuous enough to assure us that much trade had no permanent
roots in any particular town. No town is mentioned, for instance,
as the fixed home of the Rhadanite Jews, who in the Carolingian
period shuttled between Spain and China through inland Europe
and central Asia. Again, trade was an occasional, part-time activ-
ity for many people who made a living chiefly through agricultural
occupations in wholly rural surroundings. The Frisians and Scan-
dinavians used both commerce and warfare as supplementary
sources of income and temporary relaxation from cultivating their
fields. Abbeys in France and manors in England had agents, ne-
gotiatores, or stewards, who were first and foremost administrators
33
ROBERT S. LOPEZ
of real estate, but also carried out some business, in behalf of both
their employers and themselves. Even the doge of Venice, in the
ninth century, while attending to affairs of state and real estate,
found time to engage in commercial ventures at sea.
One might object that Venice was a city. In the early Middle
Ages, it was and it was not. Its very name — a plural, in Latin —
indicates that the first Venice was a community of fishermen and
salt makers scattered on the innumerable islets of the lagoon. The
main center of the community wandered from Heraclea to Mal-
amocco, from Malamocco to Eialto, where it eventually settled
after winking at other possible sites such as Torcello, Murano,
Caorle. In northern Europe, the seminomadic character of com-
mercial meeting places was often so pronounced that they left no
identifiable traces above ground. Indeed, there is a raging contro-
versy as to which of the meager remains found underground here
and there near the mouth of the Canche River marks the spot of
Quentovic, for two or three centuries the main disembarking place
on the Continent for English men and wares. Duurstede, at some
time the political and economic capital of the Frisians, sprang up
from nothing and vanished into nothingness. Long before the
Danes built the first permanent settlement of Visby, the late me-
dieval urban center in Gotland Island, Gotland was a crossroads
of trade; but no buildings belonging to the early Middle Ages have
left any trace on or beneath its ground.
It is not enough, however, to acknowledge the existence of early
medieval towns and trade (whether separately or jointly); we
also would like to obtain some information about the size of both
towns and trade. Unfortunately, the extant sources will not supply
any precise answer. They will not enable us to pass final judgment
on the cause celebre that has generated so much heat since it was
opened by Alfons Dopsch and Henri Pirenne: whether the low
point of Western European life was reached in the Merovingian
or the Carolingian period. It certainly was a fruitful, stimulating
controversy while it lasted, but we have now reached the point of
diminishing returns. Perhaps I may sum up the present deadlock
with the same words which I used a number of years ago, at
34
Of Towns and Trade
the International Congress of Rome, without shocking any of the
learned listeners: "The earlier centuries of the early Middle Ages
benefited from the fact that Roman roads and towns, institutions
and traditions, had not entirely disintegrated, and that disheart-
ened Roman personnel still lent a hand to inexperienced barbar-
ians. The later centuries benefited from the fact that the further
shrinking of the legacy of antiquity forced the new world to make
its first clumsy attempts at reorganizing roads, towns, institutions,
and traditions with a personnel of mixed blood and rudimentary
training. Whether this pale dawn was better or worse than the
previous pale dusk is anybody's guess . . . exact economic com-
parisons between two adjoining and similar periods cannot be
made without some statistical base."
Only when the tenth century sets in do we see indubitable signs
of growth; to this growth I shall devote the concluding remarks of
an inevitably short survey. But for the earlier period, the half-
millennium that is most commonly called "Dark Ages," the ut-
most I can do is to outline quantitative boundaries that no rea-
sonable guesser ought to overstep through excessive optimism or
excessive pessimism, then to describe tentatively as many types of
towns and aspects of trade as the scant evidence warrants.
We should not pay too much attention to the adjectives "large,"
"populous," or "opulent" that a chronicler or a charter may bestow
upon a town: usually, such complimentary expressions are no bet-
ter indications of size than the words "His Highness" as applied to
a prince, or "great man" as applied to a football coach. But it is
sometimes possible for us to map and measure the walled area of
an early medieval town. If we can also find some written or ar-
chaeological information concerning the thickness of settlement
within the walls and the possible existence of suburbs, we are on
good ground to assess tentatively the physical stature of that cen-
ter and to suggest the most likely size of other centers in the same
class.
Gdansk (Danzig), whose walled area in the tenth century en-
compassed barely seven acres, may probably be regarded as a typi-
cal example of the lowest step in the early medieval urban ladder.
35
ROBERT S. LOPEZ
It would be hard to believe that seven acres sufficed for the devel-
opment of an urban microcosm, if we did not know from archae-
ological evidence that, apart from a few seigneurial buildings,
Gdansk was a compact cluster of tiny houses, or rather shacks,
whose inhabitants lived in what would seem today intolerable
crowding. Yet it had a number of craftsmen, carried out some
long-distance trade, and played a role in the administration of the
country. Tenth-century Poland was a newcomer to "civilization"
(if civilization means town life, as it did to the Romans), and its
urbanism could not but be crude.
Older countries boasted of somewhat larger cities. Paris, within
the limits of the lie de la Cite, covered slightly more than twenty
acres, and by the tenth century was already expanding into di-
minutive suburbs on both the northern and the southern bank of
the Seine. Again, this may seem very little for the capital of Hugh
Capet; but Hugh Capet maintained only a handful of retainers,
the archiepiscopal see remained at Sens, the fair of near-by St.
Denis attracted merchants only for a short season, and the teach-
ers of theology and medicine had not yet moved to the Latin Quar-
ter from Rheims, Laon, and other centers of northern France. One
might even contend that ninth-century Paris was less large than
another island city in faraway Sweden, Birka, at that time the
turnstile of commercial exchanges linking Russia to England. The
walled area of Birka enclosed a surface almost double that of Paris:
thirty-five acres. Archaeology, however, indicates that a good pro-
portion of the inner space never had any permanent buildings.
The strongest urban traditions and the largest towns in Cath-
olic Europe were in Italy, close to the Byzantine and Muslim
world. Milan's walled area, in the ninth century, still measured
two hundred eighty acres, as it did when a Roman emperor re-
sided there. It is true that in the very center of the city there was
a small wood, where the archbishop went hunting; but the remain-
ing surface was thickly settled, and suburban buildings were
sprouting along the eleven roads or trails that converged toward
the gates. The walls of Rome enclosed an area twelve times as
large as that of Milan, and so did those of Constantinople; but
36
Of Towns and Trade
Constantinople belonged to another world, and Rome consisted of
scattered live sections in the midst of a ghost town. Hence Milan
may be regarded as the largest urban center in early medieval
Catholic Europe.
It would be interesting, but hazardous, to translate surfaces into
population figures. Should we adopt a flat basis of fifty inhabitants
per acre, which might seem too generous to most historians, we
would obtain figures ranging from 350 people for Gdansk to 14,000
for Milan. Fourteen thousand inhabitants are an unimpressive
group, not only by modern standards, but also by late medieval
counts: by the end of the thirteenth century, both Milan and
Venice must have been close to 200,000 inhabitants, and Florence,
Genoa, and Paris to 100,000. This makes it only more remarkable
that the 350 people (or fewer) gathered in Gdansk were enough
to plant a seed of urban life in one of the most underdeveloped
parts of Europe.
Vague though these evaluations may seem, they are closer ap-
proximations than any we can hope for concerning the volume of
trade. What figures we occasionally come across in the written
sources refer to individual transactions, mostly carried out in be-
half of exceptional customers such as princes or prelates, or in
privileged surroundings such as the outer regions near the Byzan-
tine or Islamic borders. No doubt it is interesting that in the
eighth century a Lombard abbess and daughter of a king disbursed
5,488 gold solidi in cash to buy real estate, and still more interest-
ing that in 829 a Venetian doge invested 1,200 librae of silver de-
niers in maritime trade, but neither figure is a clue to the over-all
size of commerce.
Numismatic evidence is more helpful, but cannot provide the
sweeping answers some historians have asked of it. No matter
how many coins we find in a hoard, we cannot tell what propor-
tion of the total circulation they represent, or how much trade was
carried out by payments in kind. The latter should not be dis-
missed as mere barter: normally the mediums used were essential
chattels or commodities such as horses, oxen, or grain, whose value
in cash was specifically mentioned or traditionally known. Bread
37
ROBERT 8. LOPEZ
loaves or squares of cloth of a standard size were sometimes used

as fractional currency. In twelfth-century Russia, pelts of squirrel
with the seal of the prince played almost the role of paper money.
Still, hard coins have special significance, and a study of the preva-
lent types suggests the following tentative conclusions.
First of all, there never was a complete absence of coinage.
Throughout Catholic Europe, new coins were struck by the thou-
sands, some of them in royal mints, others by lower governmental
officials, others by private, independent manufacturers. Foreign
currency or ancient coins were available to supplement the domes-
tic production. All this indicates continuity in commerce. Granted
that coins are also used to store wealth, measure the value of other
goods, pay taxes and fines, and adorn necklaces and bracelets,
there would have been no incentive to strike or import them if
they could never be used for buying or selling.
Second, the production and circulation of coins dwindled more
and more. Even though the number of extant coins is not a pre-
cise indication of the number of coins that actually existed at a
given time, the extreme rarity or total lack of coins that can be
ascribed to certain periods of the early Middle Ages can hardly
be a mere accident. Moreover, the largest monetary unit of the an-
cient world, the gold solidus, ceased to be struck; its fractions and,
later, silver coins were used in its place. Inasmuch as the cost of
striking three tremisses (thirds of a solidus) was exactly three
times the cost of striking one solidus, the fact that the latter was
discontinued indicates that the tremisses were the largest units
the traffic would bear. The shift from gold coinage to silver coin-
age may be ascribed to political considerations which need not be
recalled here; but the fact that Charlemagne endeavored vainly
to increase the weight of his silver denier, and that the denier pre-
cipitously dwindled in silver content, seems to confirm nonmone-
tary evidence that the over-all volume of trade diminished greatly.
Third, what coins were struck were still endowed with a com-
paratively strong purchasing power (a power further increased by
the fall of prices in the early Middle Ages), whereas small silver
and copper coins, the instruments of retail trade and everyday
38
Of Towns and Trade
purchases, entirely vanished. This suggests the conclusion that
luxury trade and large-scale buying and selling survived better
than daily exchanges. A merchant or a prince could fill his purse
with enough money to purchase the most expensive things, but an
ordinary citizen could not find the small change he might need to
buy a drink or a trinket in the nearest shop.
The problem, however, is whether shops survived at all. This
brings us back to the other half of our topic, towns: What did they
look like? What did they live on? What were the principal urban
types?
Inevitably, one thinks first of the distinction between towns of
new foundation and towns of Roman origin, a distinction, to be
sure, that exists only in that part of Europe which had been under
Roman rule. Some of the latter, though probably not the majority,
continued to live and play an urban role throughout the early
Middle Ages; the pattern of survival, however, was not uniform.
Milan, for some time one of the capitals of the later Roman Em-
pire, suffered all kinds of military disasters and administrative
setbacks without ever losing its paramount economic and intellec-
tual position among northern Italian cities; Ravenna, which suc-
ceeded Milan as a Roman capital, remained the capital of the By-
zantine possessions in Italy, but by the tenth century was eclipsed
by upstart Venice and settled down in urban mediocrity. Tournai,
one of the several supply centers of the Roman army on the north-
ern frontier, was chosen by the Merovingian kings as their first
capital, thus escaping the gradual extinction of nearly all towns
in what is Belgium today; it maintained a fairly important posi-
tion throughout the Middle Ages and the early modern period, but
never made the grade as one of the dominant cities of the region.
Aosta, whose Roman and early medieval urban past still speaks
from its gridiron pattern, ancient theater and arch, and medieval
churches and walls, had perhaps the most striking consistency of
development: it was the natural center of a valley enclosed by the
Alps, which both protected and hemmed in its modest but indis-
pensable urban functions. Lyons, once the capital of Roman Gaul,
also never stopped exploiting its central position at the confluence
39
ROBERT S. LOPEZ
of two great rivers; but it grew with France, and hence changed its
physical shape. Even its oldest section has become a maze of me-
andering alleys, where no Roman memory is visible above the
ground. This reminds us that probably the worst enemies of an-
cient buildings and street plans are not the barbarians, but the
town developers.
The cities just mentioned can be followed through the "Dark
Ages" and down to our own days, thanks to an almost unbroken
series of written and archaeological records. Series of this kind are
seldom available. When the record is discontinuous, can we still
postulate continuity of urban life wherever a modern town occu-
pies the site and bears the name of a Roman one? This would lead
us to include in the count all the important cities of northern Italy
but three: Venice, Ferrara, and Alessandria. And even in England,
where most modern cities have no ancient pedigree, it has been ob-
served that all but one of the pre-urban nodes that emerged in the
ninth century as minting centers were located in places previously
known as Roman towns.
Nevertheless, it would be unwise to assume automatically a
continual development, since the only link to the Roman past may
have been a comparatively undamaged public building, or merely
its recoverable stones, or nothing but the attraction of a favorable
geographic location. Most English historians believe that Roman
Londinium was completely deserted after the Anglo-Saxons con-
quered it; but the road crossing the Thames could not be obliter-
ated, the fallen stones were handy; by the seventh century there
was a new agglomeration which became the capital of Essex and
from that time continued to grow. Budapest — to mention an-
other modern capital — is partly built on the site of Roman
Aquincum, whose amphitheater was used by the Lombards in the
sixth century and by the Magyars ever since the tenth; but in the
intermediate period, under the Avars, the settlement entirely van-
ished. The principal town of modern Dalmatia, Spalato or Split,
was the by-product not of a Roman town but of Emperor Diocle-
tian's country mansion: its medieval walls are the external wall of
40
Of Towns and Trade
Diocletian's palace, its main square the central hall, its cathedral
the former imperial mausoleum.
One would think that a favorable geographic location — a ford,
a natural harbor, a gap between mountain chains, a hill overlook-
ing a fertile plain — can never lose its appeal. This is often true,
even in those parts of Europe never under Roman rule. Lu-
beck, a small Slav settlement before becoming a German city, was
twice destroyed and rebuilt in the twelfth century. Its location on
the estuary of the Trave River and at the neck of the Danish-Hol-
stein peninsula separating the North Sea from the Baltic was a
permanent invitation to traders. The site does not even have to be
uniquely propitious, provided it has seemed good enough to be
chosen a first time. Kalisz, the oldest town in Poland, mentioned
by Ptolemy, then by Pliny, then by the tenth-century traveler
Ibrahim inb-Yaqub, lies on the bank of an undistinguished river,
at an unremarkable point of the great Polish plain. But the an-
cient amber route at one time passed there, and this, it seems, was
enough to establish Kalisz as the urban focus of an agricultural re-
gion that called for a town. Still, continuity of settlement does not
necessarily mean continuity of urban activities; Liibeck was
scarcely a city before its last reconstruction by Henry the Lion
and the West German merchants he invited; Kalisz, even today,
is hardly more than an overgrown village. Moreover, the already
mentioned phenomenon of shifting commercial centers is more
pronounced in non-Roman than in formerly Roman territories.
Whatever urban life there was in early medieval Sweden favored
little islands surrounded by the placid water of lakes; but the is-
lands changed. The main center was Lillo in the seventh century,
Birka in the ninth, Sigtuna in the eleventh, Stockholm by the thir-
teenth.
At any rate, if we agree with Alcaeus that what makes a city is
men able to use their opportunity, the physical continuity of set-
tlement matters less than the ideal continuity of the urban mind.
Civilization, in the Latin vocabulary, literally meant "urbaniza-
tion"; the difference between the elite and the mass, between the
Roman and the barbarian, was tied to the fact that the former
41
ROBERT S. LOPEZ
preferred gregarious living in towns, whereas the latter clung to

isolated homesteads in the country. This distinction, however,
was never absolute, and it became more blurred in the latter days
of the Empire: the Roman aristocrats and intellectuals in droves
quit the towns, made unpleasant by tax collectors and foreign in-
vaders; the barbarians trickled into the Roman towns and learned
their way of life. To some extent, the process continued after the
fall of Rome: while many members of the old elite sought in the
country an air uncontaminated by moral corruption and by un-
Roman neighbors, the urban amenities captured most of the
Gothic aristocrats, many of the Lombards, some Franks, and even
a handful of Anglo-Saxon gentlemen. In the long run, however, it
was inevitable that the conquerors shed their inferiority complexes
and that the ideal of the polished citizen, conversing with fellow-
citizens and buying sophisticated goods in citizens' shops, be su-
perseded by the ideal of the sturdy baron, talking down to his table
companions and getting from his serfs whatever goods the serfs
might be able to produce.
What saved the town, in the early centuries of the early Middle
Ages, was not so much the lay Roman tradition as the ecclesiastic
tradition that had been grafted on it. If "civilization" originally
meant "urbanization," "church" originally meant "gathering." Its
administration, born under the Roman Empire, duplicated the
pattern of civil government, with episcopal sees rooted in cities
and archiepiscopal sees in the capitals of larger circumscriptions.
To their cities, bishops brought a retinue and an income. They en-
deavored to maintain some order when lay government was inade-
quate, to bring food when it was lacking, and to do something
about communications between the urban center and the rural
parishes, which they were supposed to inspect periodically. And
while today we may not automatically associate a gathering of
clergymen with the highest dynamism, efficiency, and intellectual
progressiveness, in the early Middle Ages these qualities could be
found almost exclusively within the Church. The medieval legal
convention that made city and episcopal see equivalent terms was
42
Of Towns and Trade
then fully compatible with the notion that a city is at once a keep-
er of traditions and an accelerator of change.
Not only did the Church give a new lease on life to many old
towns that might otherwise have disappeared, but it took over to
some extent the practice of pegging its expansion to the founda-
tion of towns. Thus, when Charlemagne conquered the land of the
Saxons and forced the inhabitants to convert to Christianity, it
was pointed out that "in that region there were absolutely no civi-
tates, where episcopal sees might be established in conformity
with ancient custom"; and his ecclesiastic and lay officials went to
work to make up for the deficiency. The movement, slow at first,
gathered momentum under the later Carolingians and still more
under the Ottonian dynasty; a good proportion of the modern
towns in northern and east central Europe trace their historical
origins back to an early medieval bishopric, or another ecclesiastic
establishment. It is true that in the peculiarly unsociable envi-
ronment of Ireland, where Christianity had to make its way by
persuasion rather than by force, the bishops were unable to intro-
duce urban living. They merely dubbed civitates a number of
monasteries, where only members of the clergy had to submit to a
measure of disciplined togetherness; and there still were such stub-
born individualists as the three monks who, in 891, "fled Ireland in
an oarless ship because they wanted to live as pilgrims for the love
of God."
Monasteries, at any rate, were cities of a sort, much as they pro-
posed to steer people away from the contagion of metropolitan
vice. If they usually contributed more to intellectual than to eco-
nomic activities, if they depended heavily on tributes and serv-
ices of agricultural laborers, the same had been true for many Ro-
man cities, controlled by landowners. A good number of them were
established just outside the walls of a pre-existing city, where a
still enforced Roman hygienic rule confined all burial places, even
if the bodies were relics of saints. In these cases, the monastery
might attract enough settlers, partly by siphoning them away
from the walled town, to grow into a new suburb. Other monaster-
ies, such as Montecassino, Fulda, and Ely, arose in comparative
43
ROBERT S. LOPEZ
isolation and gave impetus to new towns. Apart from the mo-
nastic kernel, there often was considerable social diversity. The
abbey of St. Riquier, for instance, in the Carolingian period was
flanked by several clusters of houses (vici), inhabited by mer-
chants (negotiatores), smiths, shield-makers, saddlers, cobblers,
furriers, fullers, wool carders, bakers, and "wine makers."
Next to the traditions and policy of the Church, the need for se-
curity was probably the most important factor in urban survival
and, still more, revival. As a matter of fact, the need was least
felt during the long lull between the German and Hunnic inva-
sions that ushered in the so-called Dark Ages, and the Saracen,
Norse, Magyar, and Slavic invasions that ushered them out. That
period (almost three centuries) however unprofitable for intellec-
tual endeavor, was one of the least war-ridden stretches in human
history. Still, war was not unknown, and even in its absence, in-
ternal struggles and brigandage would remind people that there is
safety in numbers, and that the ready-made walls of the late Ro-
man Empire might some day prove their usefulness. Or, when the
shrunken agglomeration was too small for its external walls, any
old stone heap might help: so did the tomb of Caecilia Metella
near Rome, and the amphitheater in whose deep bowl the entire
population of Aries came to huddle. Old walls, however, gradually
fell in disrepair, or were torn down by diffident rulers (as around
640, when Rothair destroyed all fortifications of the conquered Li-
gurian towns), or were claimed by the Church for its own use. At
the beginning of the sixth century, already, Bishop Avitus of Ly-
ons claimed that his city was "more efficiently defended by its
suburban basilics than by its walls." By the early ninth century,
there was a rash of French bishops tearing down urban walls to re-
use their stones.
The timing could scarcely have been worse. Before the first
round of demolitions was completed, a new tide of invasions
brought down the Carolingian Empire and swept away all but the
best fortified obstacles on its path. Ecclesiastic and lay lords then
hastened to patch up or reconstruct walls and towers, often with
the assistance of refugees from the country, who remained in the
44
Of Towns and Trade
sheltered town after the emergency had passed. Sometimes it did
not seem enough to restore the defensive works in the old location,
especially if they had succumbed to a first attack, and the entire
community — both the old residents and the newcomers — moved
to higher ground in the vicinity. This was not entirely a new trend
and was not determined exclusively by military considerations:
the higher the hill, the less it was exposed to malaria, floods, and
other whims of waters, over which the Romans had lost control,
and the barbarians had never exercised any. Even the urban tra-
dition of the Church had yielded, here and there, to such seeming
acts of God: mosquitoes and enemy raids drove the bishop of Luni
to the hill of Sarzana; the bishop of Anicium moved with his flock
to the formidable rocks of Le Puy-en-Velay; the monks and lay-
men of Verulamium climbed a hilltop which they proclaimed the
true site where St. Alban, their patron, was made a martyr.
By the tenth century, as the demographic trend reversed itself,
as agriculture picked up, and as local forces rose to the challenge,
new urban nodes also began to sprout around isolated hilltop cas-
tles and, beyond the former limits of Roman urbanistic civiliza-
tion, around primitive villages of the eastern and northern Euro-
pean plains, where rivers and moats rather than rocks and slopes
afforded protection. Soon, however, the choice of nearly inaccessi-
ble sites for urban settlement looked as inconvenient as the demo-
lition of walls one century before; for easy access is a prime asset
for a town, especially if it has to depend on trade for most of its
food (some food being usually grown inside the town area) and
for the exchange of its own artisan production with foreign handi-
craft and luxury goods. Antiquity had usually taken care of these
opposite exigencies by combining an acropolis or capitol for de-
fense and a forum and market for communication. Much in the
same way, the reviving town of the later Middle Ages combined a
fortified church or castle on high with, at its foot, a public square
and market, soon to be known as a suburb. How the suburb out-
grew the fortress and eventually merged with it, under the im-
pulse of growing trade, is not within our chronological scope.
The story cannot be left at this point, however, without men-
45
ROBERT S. LOPEZ
tioning that the combination of castle and suburb, though most

frequent in northern and eastern Europe and not unknown in the
south, was by no means a universal feature of town development
in the age of the Commercial Revolution (from the tenth to the
fourteenth century) . Some of the ancient towns, depressed though
they were, preserved throughout and beyond the "Dark Ages" the
main lines of their physical and social structure. Here, whatever
dualism between acropolis and market may have originally existed
had been blurred in the golden age of Roman urbanism; the ele-
ments had remained interlocked ever since; and the new age of
growth saw them expand jointly. Milan is the outstanding ex-
ample, though only one of many. The flat, riverless soil never per-
mitted Milan to have an acropolis or an island fortress; so far as
we can tell from a meager and sometimes discontinuous record,
traders and artisans always rubbed shoulders with lay and ecclesi-
astic officials in the center of the town. And while we must assume
that many buildings were destroyed or changed their destination,
we keep hearing of certain focal points, which may have shifted
somewhat, but remained substantially close to one another: the
main public place, the public mint, the main public market, em-
bellished by a royal hall or pavilion, and surrounded by houses of
merchants and craftsmen. All of them were in the same general
area where the central square, the main banks, and the best shops
are still located today.
Let us go back to trade, once again, before concluding. It is not
without significance that in modern Milan the largest bank is on
approximately the same spot as the early medieval mint, and that
a portion of the area of the early medieval market is now called
Via Mercanti and occupied by some of the world's most elegant
shops. But it is evident that today's shops cannot possibly be very
similar to those of the sixth, or eighth, or tenth century; nor are
they all concentrated in the old market area. We must not yield to
the temptation of assuming that business went on as usual only and
always when and where the meager sources mention familiar
names of tradesmen (negotiator-es, fabri, carpentarii, etc.) or of
municipal officials (curiales, notarii, or merely cives) . Silence is no
46
Of Towns and Trade
proof of inexistence; if a town survived at all, we may take for
granted that it had merchants and artisans of some sort, whether
or not they are specifically mentioned. On the other hand, names
change meaning; no city and no citizens could have endured but
at the price of continuous adjustment.
This adjustment cannot be described in detail, but its main fea-
tures are obvious enough, though they are not equally prominent
in every town. Self-government and individual freedom, already
threatened during the last centuries of the Roman Empire, de-
teriorated further; by the time of Gregory of Tours it was possible
for a haughty count to pretend that a craftsman wandering in the
streets of the town could be no other than a runaway serf; soon
after, the last residual functions traditionally entrusted to curiales
and other municipal officials faded away. Again, the characteris-
tic symbiosis of a town specialized in commerce and industry with
its district specialized in agriculture was loosened and blurred; the
town, cut off from the country, endeavored to produce on its own
soil some of the food it could no longer obtain by exchange for non-
edible materials and manufactured wares. If trade, freedom, and
self-government entirely vanished, the town became practically
undistinguishable from a village or a manor; the mere fact that it
may still have borne the name of tivitas would then not be enough
to keep it in our context. But a large number of towns yielded
without surrendering, and saved whatever could be saved of ur-
ban life, chiefly by leaning upon their masters and main citizens,
the ecclesiastic and military upper class.
What did a negotiator, a merchant, do for a living? He knew
that the bishop, the abbot, the count, the margrave (often the
bishop and the count were the same person) with their subordi-
nates and vassals were his most dependable customers; theirs was
most of the money and land, the greatest appetite, the keenest
awareness of desirable goods a poorer and less mobile man might
never have heard of. It was essential for a sedentary or quasi-
sedentary merchant to establish the closest connection with the
lord of his town — as a vassal, if he was that lucky, but even as a
serf, if needed, for a serf trading with a bishop was usually better
47
ROBERT S. LOPEZ
off than a free merchant trading with ordinary free men. In Arras,
Tournai, Worms, and other northern towns, certain privileged
serfs or semi-serfs (censuales) of churches and monasteries were
the backbone of the merchant class, later to be regarded as the
elite of the bourgeoisie. They, and other merchants who acted as
sales managers and purveyors to ecclesiastic and lay institutions,
often shared with their masters some special rights and immuni-
ties that also covered their own private transactions. The status
of a merchant, however, did not have to be humble. In some Ital-
ian towns, we come across free negotiatores who had vassals of
their own and sat at the side of the judges in the Carolingian
courts. By the tenth century, they might wax as exalted as one
Bariberto of Como, to whom Otto III donated land and a section
of the town walls near the estates he already owned. In turn, a
merchant of Regensburg in 983 donated to an abbey several plots
of land within the city and outside.
If a negotiator did not confine his business to one town and one
district, but engaged in long-distance commerce, he could more
easily maintain his independence. No matter whether he carried
prestige-giving silks and jewels or indispensable salt and grain, it
was in the interest of all lords he served that his movements be
untrammeled and protected. He might be entrusted with delicate
diplomatic missions, as were Liutfred of Mainz (the "opulent mer-
chant") and Dominic of Venice, whom Emperor Otto the Great
made his ambassadors to the emperors Constantine VII and Ni-
cephorus Phokas. Indeed, one reason for the spectacular rise of
Venice, Amalfi, and other Italian towns along the borders of three
mutually hostile civilizations (Catholic, Greek, and Muslim) was
the general need for middlemen who would maintain commercial
intercourse even in time of war. Each belligerent power granted
them privileges, accepting their tokens of allegiance at face value,
and ignoring similar tokens they simultaneously gave the other
powers. Less spectacularly, but still in open defiance of legal
and religious standards, the "most honorable . . . mightily rich"
Christian merchants of Verdun took to Muslim Spain herds of
slaves purchased or captured in many countries, and, on their way
48
Of Towns and Trade
back, appeased their conscience by buying illegally the relics of a
saint and bringing them home to work miracles in behalf of their
fellow-citizens. Still better off, in spite of legal disabilities, were
the Jewish merchants, whose standards and allegiance were every-
where rejected, but whose services were universally welcome
through the back door. All the curses of Agobard, the bishop of
Lyons, did not prevent them from eclipsing all other merchants
of his city, under the protection of their most illustrious client,
Emperor Louis the Pious.
Yet, in the long run, the disabilities of the Jews were to prove a
stumblingblock. Citizenship never ceased to be an asset, nor did
urban communities ever lose every bit of self-government. When
bishops and counts took over nearly all the functions formerly be-
longing to municipal bodies and magistrates, they still left some
petty matters in care of ordinary residents: the lowest forms of
legal certification and debate, the administration of common land,
public health and road repair, sometimes local defense. In Italy,
as early as 750, King Aistulf singled out the merchants for general
military service on horse or foot, according to their wealth; in
France, by 877, Charles the Bald bestowed upon the "negotia-
toribus vel qui in civitatibus commanent" the dubious honor of
paying a special quota of the tribute to the Normans. Little by
little, class distinctions emerged within the merchant community
(in Italy, "maiores et potentes, sequentes, minores" as early as
750; in Arras, 879, "nobiliores, inferiores, pauperes"; and so forth) ,
and the whole community reached for greater power. We do not
know what was behind the "malevolent conspiracy of the people"
which temporarily threw out the bishop of Turin in 897, but con-
spiracies against the lord became commonplace in tenth-century
Italy, and by 958 there is a coniuratio against the bishop even in
the northern town of Cambrai. All these may have been tumultu-
ary actions, perhaps arising from overexcited sessions of the con-
ventus ante ecclesiam, the open-air meetings in the yard of the
cathedral.
The assemblies, however, did not have forever to be tumultuary.
In 971, what we might call the earliest surviving written report of
49
ROBERT S. LOPEZ
a medieval town meeting shows a most orderly parliament in Ven-

ice— the doge, the patriarch, and several bishops, sitting down;
the rest of the people, "that is, the higher, the middle, and the
lower," standing in their presence — which debates vital problems
of commercial politics, and issues a decree sworn to by the entire
attendance. In 998, the people of Cremona, long engaged in a me-
thodical struggle against the episcopal tolls hitting their merchant
barges, issue their orders from a town hall of their own. The early
Middle Ages have gone; the age of free cities and merchant princes
is around the corner.
50
JOSEPH R. STRAYER
THE TWO LEVELS OF FEUDALISM
FEUDALISM is one of the oldest interests of medievalists; its

study goes back to the seventeenth century. Books on feudal insti-
tutions rank high among the classics of medieval historiography,
from the pioneering work of Brussel and Madox in the early eight-
eenth century 1 to the well-known studies by Bloch, Haskins, Mit-
teis, and Stenton in the first half of the twentieth century.2 One
would think that the subject is now exhausted. But a new genera-
tion of scholars is revising and refining some of our earlier con-
cepts through a more careful study of local history and a more pre-
cise dating of successive stages of development. We are, I hope,
closer than ever before to understanding what feudalism was, how
it developed, why it was significant.
What was feudalism? The men who first used the word (late
seventeenth or early eighteenth century) were perfectly clear
about its meaning. Feudalism was a type of government in which
political power was treated as a private possession and was divided
1
Brussel, Nouvel examen de I'usage general des fiefs, 2 vols. (Paris, 1727); T.
Madox, Baronia Anglica (London, 1741).
8
Marc Bloch, La sodete jeodale, 2 vols. (Paris, 1949), English tr. L. A. Man-
yon (London and Chicago, 1961); C. H. Haskins, Norman Institutions (Cam-
bridge, Mass., 1925); H. Mitteis, Lehnrecht und Staatsgewalt (Weimar, 1933); F.
M. Stenton, The First Century oj English Feudalism (Oxford, 1932).
51
JOSEPH R. STRAYER
among a large number of lords.3 In spite of all the arguments

about the subject since, this is still the best definition. If we make
it broader and try to base our definition on economic and social
conditions, we soon find that we have defined nothing. To say, for
example, that the essence of feudalism is the exploitation of the
tillers of the soil by a politically dominant class is to throw to-
gether into one category societies as diverse as those of ancient
Rome, imperial China, medieval France, eighteenth-century Eng-
land, and even the Soviet Union. In fact, a collective farm is in
some ways more like a European medieval manor than a Euro-
pean medieval manor was like a medieval Chinese village. The fact
of exploitation is unfortunately too common in history to serve as
a very useful tool in analyzing societies. What is important is the
method and degree of exploitation, or the origin and end result of
a period of exploitation. Here the differences among societies are
more significant than the resemblances and we do not help our
thinking by using the word "feudalism" to cover over these differ-
ences.
At the other extreme is the narrow, military definition of feu-
dalism: it is a way of raising an army of heavy-armed cavalrymen
by uniting the two institutions of vassalage and the fief. This is a
good definition as far as precision goes. It applies only to Western
Europe in the Middle Ages; even the case of Tokugawa Japan
(the nearest possible parallel) does not fit exactly. The trouble is
that it is too limited. It focuses attention on only one aspect, and
that not the most important aspect, of feudalism. In fact, one
could argue that feudalism as a military system was a failure, that
the very union of vassalage and the fief in which some experts see
the essence of feudalism inevitably led to a rapid withering away
of the vassal's military value to his lord. Certainly the complete
union of vassalage and the fief does not take place until after 900,
8
Brussel, Nouvel examen de I'usage general des fiefs, I, xlix, ". . . la pleine
connoissance de I'usage general des fiefs au terns de ces trois siecles (1000-1300)
emporte avec elle celle des maximes du gouvernement de toute la France." Bloch,
La societe jeodale, I, 3, remarks a little querulously that early writers "tenaient le
morcellement de la souverainte entre une multitude de petits princes ou meme de
seigneurs de village pour la plus frappante singularite du moyen age. C'etait ce
caractere qu'en prononcant le nom de feodalite ils croyaient exprimer."
52
The Two Levels of Feudalism
and before 1100 every lord with any pretensions to military power
is trying to supplement the services of his vassals by such devices
as the hiring of mercenaries or the raising of urban or rural mili-
tias.* If feudalism were simply this brief and unsuccessful experi-
ment in military organization, it would have little historical sig-
nificance.
It was, of course, much more than this. What persisted, what
left a deep impression on Western Europe, were feudal institutions
of government and feudal concepts of law. Crude at first, these in-
stitutions and their concepts showed a surprising capacity for
growth. The regions of Europe which were the most thoroughly
feudalized (by any definition) were the regions that eventually
developed the governments which became the models for all other
European states. There are few basic institutions of European
governments of the early modern period which did not first appear
in the French or English monarchies of the Middle Ages. And it
was precisely in northern France and in England after the Con-
quest that feudalism reached its fullest development. English and
French government, English and French law grew out of feudal
courts and out of problems of feudal relationships.
For the purposes of this essay, then, we shall take feudalism to
mean a type of government which was conspicuous in Western
Europe from about 900 to 1300 and which was marked by the di-
vision of political power among many lords and by the tendency
to treat political power as a private possession. We shall consider
the origins of this unusual political situation and follow its devel-
opment down to the point at which the fragmentation of political
power reached its maximum extent. We shall concentrate on
France, because it was in France that feudalism developed first
and most rapidly.
The task of seeking the origins of feudalism is complicated by
* J. 0. Prestwick, "War and Finance in the Anglo-Norman State," Transactions
of the Royal Historical Society, Series 5, IV (1954), 453-487; H. G. Richardson
and G. O. Sayles, The Governance oj Mediaeval England (Edinburgh, 1963), pp.
46-47, 70-83. Both authors state the case rather strongly, but even allowing for
exaggeration it is perfectly clear that it would have been difficult to raise an effec-
tive army simply by demanding service from vassals who held fiefs.
53
JOSEPH R. STRAYER
the fact that feudalism existed on two levels, the level of the armed
retainers who became feudal knights and the level of the royal
officials (counts and their deputies, and vassi dominid) who be-
came rulers of feudal principalities, counties, and castellanies. This
is not to say that the two levels never mixed — no class distinction
is ever that sharp or effective. It is also not to say that all retainers
became knights or that all knights were descended from the old
class of retainers. Some retainers were unable to qualify or to main-
tain themselves as knights, and some descendants of Carolingian
officials (younger sons, heirs of dispossessed counts, and the like)
were no more than knights. But it will simplify the discussion if we
take the knights as typical of the lower level of feudalism and the
counts as typical of the upper level.
On the whole the two levels were sharply separated both in so-
cial standing and in function during the early feudal period, say
to about 1000. Even when the line between them became some-
what blurred, as it did in the eleventh and twelfth centuries, there
was still an enormous difference between a simple knight and a
great lord. Generalizations about one level do not always apply to
the other level, especially during the formative period. And until
there had been some integration of the two levels — specifically,
until the lower level had acquired some political responsibilities
and power — we do not have the full development of feudalism as
a system of government.
Looking first at the lower level, we find that we can trace its
origins far back in time. The armed retainer is an old figure in Eu-
ropean history; he appears in Germany long before the migrations
and in the Roman Empire long before its collapse in the West.5 It
is easy to see why he became more and more important as the in-
stitutions of the Roman Empire withered away. The process is es-
pecially clear in the Frankish kingdom. Kings who could not be
sure of the loyalty or military competence of many of their sub-
jects needed men bound especially to them to form the nucleus o
their armies. Powerful men, or men who sought power, needed
5
A good treatment of these early retainers is in P. Guilhiermoz, Essai sur I'ori-
gine de la noblesse en France (Paris, 1902), pp. 5-37.
54
bodyguards. The introduction in the eighth century of new mili-
tary tactics, based on heavy-armed cavalry,6 made it even more
essential for the great men of the Frankish realm to secure the
services of retainers. The ordinary subject or dependent could not
afford the specially bred horses, the armor, and the years of train-
ing which made a good cavalryman. So the value of retainers,
armed and trained in the new fashion, rose. It is at this time that
they begin to gain a virtual monopoly of the appellations "vassal"
and "miles" or knight. Originally a vassal had been any kind of
retainer and a "miles" any kind of soldier. But now the vassal, the
soldier, was the heavy-armed cavalryman.
Kings and other important men naturally tried to make sure
that they would always have the services of these expert soldiers.
They bound their retainers to themselves for life by solemn oaths
and by the ceremony of homage. They gave them lavish gifts of
jewelry, fine clothes, and weapons. Very early — even before 800
— some vassals were granted lifetime possession of revenue-pro-
ducing properties (usually landed estates) for their support.7 Dur-
ing the ninth and tenth centuries most, but not all, vassals re-
ceived such grants. When this practice had become common we
have that union of vassalage (retainership) and the fief (the gift of
land) which many scholars have claimed is the essence of feudalism.
The difficulty with this assertion is that the retainers who be-
came vassals had no political power. They were, in many cases,
not even free men. The Celtic word "vassal" had originally meant
servant, just as had the Anglo-Saxon word "knight."8 In the post-
Carolingian period in Germany and in the eastern region of
France there were many knights who were not free.9 Even in Nor-
9
A convenient summary of earlier literature on the subject and a very strong
statement about the importance of the change in tactics may be found in L. T.
White, Medieval Technology and Social Change (Oxford, 1962), pp. 2-14, 26-38.
7
F. L. Ganshof, Qu'est-ce que la jeodalite? (Neuchatel, 1947), English tr. Philip
Grierson (London, 1952), pp. 51-61, and more fully, "L'origine des rapports feodo-
vassaliques," / Problemi detta CivUtd Carolingia, Settimane di Studio del Centro
Italiano di Studi sull'Alto Medioevo I (Spoleto, 1954), pp. 46ff.
8
Guilhiermoz, Essai sur I'origine de la noblesse en France, pp. 55-57; Bloch, La
societe jeodale, I, 239-240, 281-282.
9
F. L. Ganshof, "Etude sur les ministeriales en Flandre et en Lotharingie,"
55
JOSEPH R. STRAYBR
mandy — a region which had almost no serfs — the duke in a doc-

ument issued just before the Conquest found it necessary to speci-
fy that he was speaking of "free knights."10
Perhaps in France a majority of the knights were free, but they
were not noble. Here we must be careful to avoid confusion. As
was said above, the ordinary Latin word for knight was "miles."
But "miles" was also used as a synonym for "vassal," even for a
vassal of high rank.11 It was also used as a title by men who were
building up semi-independent lordships, men who would eventual-
ly rank as barons.12 Thus many nobles might be called "milites"
but this does not mean that all "milites" were noble. Recent stud-
ies have demonstrated conclusively that in most areas the ordi-
nary knight was not considered noble until the late twelfth or even
the thirteenth century.13
This is important because of the profoundly aristocratic nature
of the Carolingian and post-Carolingian periods. Only nobles were
supposed to rule and the vast majority of knights were thus out-
side the ruling class. Down to 1000 political power was concen-
trated in the hands of a very small group — counts and a few of
their chief subordinates. Ordinary knights were not seigneurs;
they did not have courts or the right to command and to punish.
Knights did not even participate, to any marked extent, in the
governmental activities of their superiors. Before 1000 it is rare to
Memoires de I'Academie royale de Belgique, classe des lettres, 2nd series, XX
(1926) ; M. Bloch, "La ministerialite en France et en Allemagne," Revue historique
de droit francais et etranger, 1928, pp. 46-91; G. Duby, "La noblesse dans la
France medievale," Revue historique, CCXXVI (1961), 15.
10
Marie Fauroux, Recueil des actes des dues de Normandie (Caen, 1961), no.
199. The document is dated by the editor 1051-1066.
11
F. L. Ganshof, "Les relations feodo-vassaliques aux temps post-Carolingiens,"
I Problemi Comuni dell'Europa Post-Carolingia, Settimane di Studio del Centro
Italiano di Studi sull'Alto Medioevo II (Spoleto, 1955), pp. 83-84.
"Karl F. Werner, "Untersuchungen zur Fruhzeit des franzosischen Fiirsten-
tums," Die Welt als Geschichte, XIX (1959), 170, 185 (other portions of this re-
markable article appeared in the same journal in 1958 and 1960); A. Bernard and
A. Bruel, Recueil des chartes de I'abbaye de Cluny (Paris, 1876-1903), no. 3278,
Acelin "miles de Masco," early eleventh century.
18
Much of this work is summed up in G. Duby, "La noblesse," pp. 1-6, 14-
18. See also Werner, in Die Welt als Geschichte, XIX (1959), 185-187, XX (1960),
117-119.
56
find a simple knight witnessing the acts of his lord, much less act-
ing as an adviser or a judge in his court. Witnesses and judges
came from a higher level — members of the count's own family,
bishops and abbots who were almost all members of the great no-
ble families, viscounts, castellans, and the like.14 Only when the
fragmentation of political power reached its peak in the eleventh
century did lords find it necessary to call in knights to help them
make their judgments.15 In short, down to 1000 the group of vas-
sals descended from the old class of retainers had little to do with
feudalism as a form of government.
The upper level of feudalism was something entirely different.
The men who participated in this level came from the old Frank-
ish aristocracy — an aristocracy which had a virtual monopoly of
all high offices in the realm, and especially of the office of count. In
the early years of the Frankish kingdom a few men of low birth
had been made counts — even then much to the disgust of the ar-
M
G. Duby, "Recherches sur 1'evolution des institutions judiciaires pendant le
X" et XI* siecle," Le Moyen Age, XLII (1946), 154-155; Fauroux, Actes des dues
de Normandie, pp. 58-62; Werner, in Die Welt als Geschichte, XIX (1959), 186.
Ordinary knights never witness acts of Robertians, and, as J. F. Lemarignier points
out, when the Capetian descendants of the Robertians began to use knights as
witnesses in the early eleventh century it marked a decline in their position
("Structures monastiques et structures politiques de la France de la fin du X* et
des debuts du XI* siecle," II Monachismo nell'Alto Medioevo, Settimane di Studio
del Centro Italiano di Studi sull'Alto Medioevo IV [Spoleto, 1957], pp. 365-867).
15
A few examples from different regions will demonstrate the point; many more
could be given:
Flanders: B. Guerard, Polyptyque de I'abbe Irminon (Paris, 1844) , II, 357 (six
knights witness an act of 1038 and "hoc plactitum fecerunt quatuor milites advo-
cati").
Burgundy: Duby, "Institutions judiciaires," pp. 177, 192; and Bernard and
Bruel, Chartes de Cluny, no. 3262 (four knights of Cluny "fecerunt plactitum,"
mid-eleventh century).
Hainaut: L. Genicot, "Le premier siecle de la curia de Hainaut," Le Moyen
Age, LIII (1947), 48 (knights are part of curia soon after 1050).
Provence: Georges de Manteyer, La Provence du 1" an 12* siecle (Paris, 1908),
pp. 279, 281 (after the 1020's the count gets consent of fideles or milites).
Normandy, Fauroux: Actes des dues de Normandie, nos. 107 (a ducal act ap-
proved by "omnibus suis militibus," 1046-1048), 18 (knights act as witnesses of
an act of a count of Ivry, 1011), 16 (knights confirm an act of a count of Mor-
tain, c.1015).
Anjou: L. Halphen, Le comte d'Anjou au Z7e siecle (Paris, 1906), p. 109 (the
count founds a church "cum consilio hominum meorum in ipso castro habitantium,"
some of the "men" are minor vassals, 1006-1021).
57
JOSEPH R. STRAYER
istocracy — but by the time of Charlemagne this practice had

ended. And, given the simple administrative structure of the
Prankish Empire, the counts were the government as far as most
inhabitants were concerned. A count had full judicial, financial,
and military power in the pagus or pagi which he ruled. His be-
havior was checked from time to time by inspectors sent out from
the royal court (the missi), but only in the most extreme cases of
misbehavior or disobedience was there much chance that a count's
decision would be reversed or that he would lose his office. Men of
the count's own class could lodge complaints against him in the
king's court, but there was little danger that an ordinary freeman
would take such a step. And the office gave profit as well as power
— a share in the fines levied in the local courts and the possession
of estates attached to the countship. It is not surprising that the
great Prankish noble families sought to accumulate as many
countships as they could.
Under Charlemagne, and throughout most of the ninth century,
countships were not hereditary. Nevertheless, there was a strong
tendency to keep countships in the same families. There was no
rule of primogeniture, and a connection on the mother's side
counted just as much as one on the father's side, so that relation-
ships are not always easy to discover. But most ninth-century
counts whose descent we can trace were related in some way to
men who had held the same countships before them.16
This does not mean, however, that members of the great Prank-
ish families quickly took root in specific regions, or that their first
aim was to set up semi-independent local lordships. There were
relatively few families in the upper aristocracy and there had been
extensive intermarriage among them. Thus most men who could
hope for the office of count had relatives, and therefore claims to
office, in many parts of the Empire. Even more important, while
it was pleasant and profitable to rule a single county, it was even
better to hold the office of duke or marquis which gave control of
many counties. These offices, established as great commands for
M
Duby, "La noblesse," pp. 6, 11-12; Werner, in Die Wdt als Oeschichte, XX,
102.
58
the defense of frontier areas, could be acquired only through the
special favor of the king. The leaders of the aristocratic families
therefore formed factions which intrigued at the royal court for
possession of the great commands. The triumph of one faction and
the disgrace of another regularly caused shifts in the great com-
mands and quite often shifts in the countships subordinated to
those commands.17 Thus regional concentrations of power in the
hands of one man were at first impermanent and unstable. They
depended on family connections and on successful political ma-
neuvering at court more than on possession of local offices and
lands.
The great families remained quite mobile well into the ninth
century. Lesser aristocrats, the men who were deputies and aides
of the counts, took root more rapidly, although even these men
moved about rather freely in the eighth and early ninth centuries.
When they did settle down they had little independent power;
they remained subordinates of whoever held the county.
Events of the ninth and early tenth centuries sharply decreased
the mobility of the aristocracy. The Empire broke up into king-
doms which were often hostile to one another. At first the great
nobles still moved freely from kingdom to kingdom, but this be-
came more difficult as divisions hardened and rivalries sharpened.
Civil wars weakened the power of the kings, especially in the west
Frankish realm. This meant that court intrigue became less useful
as a means of securing high office, since it was by no means certain
that the king's orders granting such offices would be obeyed. At
the same time new waves of invasion, especially those of the
Northmen, further weakened the unity of the Frankish kingdoms
and the authority of their kings. The west Frankish kings, in par-
ticular, were not very successful in repelling invaders and the ar-
istocracy had to take much of the responsibility for defense. A
family which had fought to defend a group of counties acquired a
vested interest in that area, and people there began to regard
members of such a family as their natural, hereditary rulers.
In short, during the ninth and early tenth centuries, members
17
Werner, in Die Wdt als Geschichte, XIX, 150-169.
59
JOSEPH R. STRAYER
of the great aristocratic families began to take root in specific re-

gions.18 In a world which was falling apart this seemed to be the
best way to preserve their wealth, their standard of living, and
their pre-eminent political position. And because royal power was
declining so rapidly in France, in that kingdom the great men be-
came rulers of large, virtually independent principalities. The king
had no power to correct or review governmental acts which took
place within their principalities; political power had become a pri-
vate, hereditable property for great counts and dukes.
Several of the principalities, in turn, proved to be too large or
too loosely organized to be governed by one man. They included
many pagi, too many for a duke, marquis, or "super-count" to rule
directly. The head of a principality had to have deputies (subor-
dinate counts or viscounts) to act for him in different parts of his
holdings. Theoretically, there should have been one deputy for
each pagus\ in practice most of the subordinate counts and some
of the abler viscounts acted in several pagi. These men, drawn
from the lesser aristocracy, were quite capable of becoming inde-
pendent. They ruled fairly sizable territories, had numerous vas-
sals of their own, and were often neglected by their distant supe-
riors. Thus subordinate counts of the duke of Burgundy, such as
the count of Auxerre, shook off all control from above. The vis-
counts of the Robertian dukes of the Loire-Seine region, such as the
viscount of Anjou, soon took the title of count and became equally
independent. The dukes of Normandy were almost unique in their
ability to keep their subordinate counts and their viscounts from
setting up autonomous lordships.
Down to the year 1000, however, the process of disintegration
usually stopped at this point. The pagiis remained the smallest
unit of government and political power remained concentrated in
a very restricted group of counts, viscounts, and men of equivalent
rank and standing.
I have deliberately described the growth of the power and inde-
18
Ibid., XX, 119, speaks of "der tJbergang vom fluktuierden Adel des 8. und 9.
Jahrhunderts zum fixierten Adel des 10. und 11." See also the very important work
of J. Dhondt, Etudes sur la naissance des principautes territoriales en France
(Bruges, 1948), especially pp. 231ff.
60
pendence of the counts and other members of the aristocracy with-
out relating it to the rise of the class of knights. There were con-
nections between the two processes, but it is by no means evident
that one development could not have taken place without the
other. Given ninth-century conditions — an agrarian economy,
poor communications, destructive invasions — the chances of sur-
vival of a great empire, or even of a large kingdom, were poor;
political fragmentation would have occurred whether knights had
existed or not. Since knights did exist, counts used them in their
armies, but they would have needed private armies in any case.
Conversely, given the state of military technology in the ninth
century, a class of heavy-armed cavalrymen would have devel-
oped even if there had been no political fragmentation. In fact, the
first great steps toward creating a knightly class were taken when
the Carolingian rulers were at the height of their power, and the
knights had no inherent objections to serving kings rather than
counts. They would fight for anyone who would reward them; it
was simply the weakening and impoverishment of the kings which
gave the aristocracy the opportunity to acquire the services of
most of the knights.
Though the two levels of feudalism remained quite distinct
down to 1000 (and even beyond), the difference between them
was obscured by a confusion in terminology. The same words were
used to describe two very different types of relationship. And this
confusion goes back to a deliberate decision of the Carolingian
kings. These kings were quite aware that there were fundamental
weaknesses in their position, that the bond between king and sub-
ject was becoming increasingly tenuous, that local government
was monopolized by the aristocracy. They saw on the other hand
that the bond between vassal and lord was strong and effective.
They therefore tried to create the same ties between themselves
and the aristocracy which existed between the aristocracy and the
lesser vassals. While great men were seldom called vassals,19 they
19
Here the basic study is Charles E. Odegaard, Vassi and Fideles in the Caro-
lingian Empire (Cambridge, Mass., 1945). It is interesting to note that down to
1066 the Norman dukes almost never use the word "vassallus"; the two exceptions
in 1059 and 1063 (Fauroux, Actes des dues de Normandie, nos. 142, 156) are in
61
JOSEPH R. STRAYER
were asked to do homage and take vows of fidelity to the king, just
as a vassal did homage and swore fidelity to a lord. At the same
time the kings began to speak of the conferring of a high office
(such as a countship) as the bestowal of a "benefice" (that is, a
fief) .20 In short, there was an apparent parallel between the rela-
tionship of a knight to a lord and the relationship of a count to a
king.
In the long run, a very long run, this policy proved useful. In
the twelfth and thirteenth centuries French kings were able to re-
establish their power over the rulers of feudal principalities by in-
sisting that these men owed obedience and service as vassals. But
this was in a very different social and political context. As far as
the Carolingians were concerned, their policy was an almost com-
plete failure. There was a tremendous difference between the bind-
ing force of homage and fidelity on an ordinary knight and that on
a member of a great aristocratic family. The knight was nothing
by himself—he had no prestige, no political power, not even (as
an individual) much military significance. He had to have a lord
to function effectively; he had to serve the lord frequently and
faithfully because he had no importance except as a member of a
group acting under the lord's direction. The member of a great
aristocratic family, on the other hand, was either a count himself,
or was related to a large group of counts, bishops, abbots, and
other lords. He had large estates, loyal retainers, and an assured
social position. Such a man was self-sufficient; he gave loyalty and
service only when he thought it was to his advantage to do so. The
fact that he had done homage to a king (or to one of the great
counts or dukes) merely established a certain bias in favor of ne-
gotiation rather than open defiance or war. Homages among the
great were more like treaties of nonaggression than contracts for
service.21 Thus while both knights and counts might do homage
acts in favor of a non-Norman abbey, St. Julien de Tours. See also Ganshof, "Re-
lations feodo-vassaliques aux temps post-Carolingiens," p. 83, about the infrequent
use of "vassal" in France.
80
Ganshof, "L'origine des rapports feodo-vassaliques," pp. 48, 61-62.
21
An extreme example is provided by the hommage en marche; see J. F. Le-
marignier, Recherches sur I'hommage en marche (Lille, 1945). Ganshof, "Rela-
tions feodo-vassaliques," pp. 78-81, points out that the basic obligation, down to
62
and swear fealty, the reasons for and the results of the act were
quite different.
The eleventh century saw the first moves toward a real (as op-
posed to a verbal) assimilation of the two levels of feudalism. It
was in this century, as we have already seen, that knights began to
be more prominent in the courts of their lords, witnessing charters,
and acting as advisers and judges. It was also in this century that
the pagus began to disintegrate as an administrative and judicial
unit.22 In many pagi the powers of the count or viscount were di-
vided among a group of castellans who had rights of justice and
command over the district immediately surrounding then* cas-
tles.23 The number of castellans tended to increase and those who
were late in gaining this rank often had very small districts under
their rule. The castellans, for the most part, were descended from
the least important families of the old aristocracy, but they had
more power and more independence than their ancestors had ever
possessed. And as men of this class gained a certain degree of po-
litical authority it was not difficult to take the next step and allow
knights to command and judge peasants on their estates.
The speed and degree of fragmentation varied greatly from re-
gion to region. In Normandy, for example, most of the pagi re-
mained intact; the viscounts functioned as agents of the duke and
castellans were powerful only along the exposed southern fron-
the eleventh century, was negative, not to harm the man to whom homage was
given. Or, as Duby puts it, in La sodete aux XI' et XII' siecles dans la region
mdconnaise (Paris, 1953), p. 194, in the tenth and eleventh centuries, homage be-
tween "grands seigneurs" is "une simple garantie, un engagement a ne pas nuire,"
but "prete par un petit noble a un puissant, c'est un devouement veritable, un en-
gagement a servir."
M
J. F. Lemarignier, "La dislocation du pagus et le probleme des consuetudines,"
Melanges d'histoire du Moyen Age dedies a la memoire de Louis Halphen (Paris,
1951), pp. 401-410, and also his "Structures monastiques," pp. 369-372; P.
Feuchere, "Essai sur 1'evolution territoriale des principautes fran£aise," Le Moyen
Age, LVIII (1952), 85-102; Jean Richard, Les dues de Bourgogne (Paris, 1954),
pp. 84-88.
28
Almost every history of a French province shows the rise of the castellans
after 1000; see the works cited above in footnote 22 and, as samples of the process
elsewhere, M. Garaud, "Les circonscriptions administratives du comte de Poitou
au X* siecle," Le Moyen Age, LIX (1953), 11-61 and especially 58-61; Halphen,
Le comte d'Anjou, pp. 152-169; Manteyer, La Provence, pp. 366-367, 417-419;
Duby, La sodete . . . dans la region mdconnaise, pp. 161-163, 185-189.
63
JOSEPH R. STRAYER
tier.24 Yet even in Normandy there were many more lords with
rights of justice at the beginning of the twelfth century than at
the beginning of the eleventh. In southern Burgundy and in Pro-
vence fragmentation of political power went much further and the
count's court had no more authority than that of many other
lords.25 But even where fragmentation was most extensive it
would be wrong to assume that all vassals received a share of po-
litical power. Household knights without fiefs were still common,
and other knights had such small fiefs that they had almost no
one to command or to judge.26
However uneven the development of feudalism in the eleventh
century was, it is clear that this was the decisive period in its his-
tory. It was then that feudal courts began to take then* character-
istic form, and then that the division of political power began to
reach its peak. Most important of all, it was then that the two lev-
els of feudalism began to merge, that instead of sharply separated
classes of noble rulers and non-noble retainers we begin to get a
continuous spectrum stretching from the knight with minimal
rights of justice up through the castellans to the lords of the great
feudal counties.27
It is this union of the two levels of feudalism, rather than the
earlier union of vassalage and the fief, which seems to me the es-
sential step in the development of feudal institutions. For while
^L. Mussel, "Aux origines de la feodalite normande," Revue historique de
droit frangais et etranger, 4 e serie, XXIX (1951), 150; Lemarignier, "Structures
monastiques," p. 871.
^Duby, "Institutions judiciaires," pp. 155-162, 180-194; Manteyer, La Pro-
vence, pp. 866-368, 417-418.
^Duby, "La noblesse," p. 16; Richard, Les dues de Bourgogne, pp. 99-102;
Ganshof, "Relations feodo-vassaliques," pp. 89-90.
27
This process, of course, took place at different times in different regions; e.g,
the diffusion of rights of justice seems to have gone more rapidly in Lorraine than
in Burgundy; compare Ch. E. Perrin, Recherehes sur la seigneurie rurale en Lor-
raine (Paris, 1935), pp. 665-670, and Duby, "Institutions judiciaires," pp. 191-194.
In Normandy ordinary knights did not have jurisdiction of their own in the
eleventh century, but by the time the Tres Ancien Coutumier was written (end of
the twelfth century) such jurisdiction was taken for granted: "Quilibet dominus
habet placita sua et furta et dominationes suas in terris suis" (Ch. 59, p. 50, of the
edition by E. J. Tardif). The example given to prove this rule deals with a rear-
vassal who holds a single knight's fee.
64
the eleventh century did not see the creation of a complete and
well-organized feudal hierarchy of ranks, powers, and possessions,
it did see the creation of conditions which made it both essential
and possible to establish such a hierarchy. On the one hand, frag-
mentation of political power had gone so far that the resulting
confusion and insecurity threatened the possessors of power them-
selves. If external order and internal structure could not be im-
posed on the feudal groups, then possession of political power was
going to mean very little. On the other hand, the number of men
capable of taking part in the political process had enormously in-
creased. They were still a small minority of the whole population,
but they were more numerous and represented a wider variety of
interests and talents than had the ruling group of the preceding
period. This enlargement of the group which was politically active
offered real opportunities to capable rulers; one has only to think
of the role played by knights and other rear-vassals in the creation
of the more successful twelfth-century governments.28 Thus the
combination of a difficult political problem with the emergence of
a wider political constituency stimulated the development of feu-
dal law and feudal institutions. It was in feudal courts of the new
type that solutions were slowly hammered out for the problems
of security, of conflicting and overlapping jurisdictions, of rela-
tionships among men at all levels of feudalism. And in solving
these problems, the men of the new feudal age began not only to
systematize feudalism,29 but also to lay the foundations of the mod-
ern European state.
88
J. R. Strayer, "The Development of Feudal Institutions in the Twelfth Cen-
tury," in Twelfth Century Europe, ed. M. Clagett, G. Post, and R. Reynolds
(Madison, "Wise., 1961), pp. 84, 86.
29
Ibid., pp. 82-84.
65
ADOLF KATZENELLENBOGEN
THE IMAGE OF CHRIST IN

THE EARLY MIDDLE AGES
A BOOK-COVER of the eleventh century, now in the Pierpont

Morgan Library in New York, combines two representations of
Christ (Figure 1) -1 In the upper half He is enthroned within a
mandorla which creates an ideal sphere of existence for Him. He
is accompanied by two Seraphim. This image is shaped after the
vision Isaiah had of the Lord. The prophet saw the Lord "sitting
upon a throne, high and lifted up" (Isaiah 6:1), and the Lord was
attended by Seraphim, each one having six wings (Isaiah 6:2). In
the lower half the crucified Christ is shown between the Virgin
Mary and John the Disciple.
The book-cover with its two scenes has specific characteristics
of both form and meaning. First of all, the figures are wrought in
gilded sheets and thereby given a supernatural appearance. The
1
Upper cover of Ms. 708. See Marvin Chauncey Ross, "An Eleventh Century
English Bookcover," Art Bulletin, XXII (1940), 83ff.
I would like to thank the following institutions for providing photographs and
giving me permission to use them for illustrations: D. Anderson, Home: Figs. 3,
13; Bibl. Mediceo-Laurenziana, Florence: Figs. 4, 14; Bibl. Nationale, Paris: Figs.
8, 9, 15, 16; British Museum: Fig 2; National Museum of Ireland, Dublin: Fig. 7;
Pierpont Morgan Library: Fig. 1; Staatl. Bibl., Bamberg: Figs. 17, 18; Stadtbibl.,
Trier: Figs. 11, 12; Stiftsbibl., St. Gall: Fig. 5; Universitatsbibl., Giessen: Fig 10;
Walters Art Gallery: Fig. 6.
66
Image of Christ in the Early Middle Ages
background is also gilded; furthermore, it is spun over by a deli-
cate network of filigree and enriched by a pattern of precious
stones. Because of all this the figures of the Crucifixion are re-
moved from actual space.
Secondly, the figures are symbolically differentiated from one
another by size. Thereby the importance of Christ is stressed. His
seated figure is larger than the attending Angels and the Crucifix
towers in size over the Virgin and John. There are also expressive
distortions in the design of Christ. The hands of the seated Christ
are strongly enlarged so that the gestures of blessing and of hold-
ing the book are powerfully emphasized. Likewise, the head, the
arms, and the hands of the Crucifix are disproportionally large so
that the upper part of His body is more definitely accentuated
than the lower part.
Finally, the superposition of Christ in Majesty over Christ suf-
fering death makes a fundamental theological idea visible. We
may remember some passages in the New Testament which define
the total essence of Christ. In the second Epistle to the Corin-
thians (13:4) Paul says: "For though He was crucified through
weakness, yet He liveth by the power of God." In the Epistle to
the Philippians (2:8-9) the apostle writes: "He humbled Himself
and became obedient unto death, even the death of the cross;
wherefore God also hath highly exalted Him." In the Book of
Revelation (1:18) the Son of man Himself utters: "I am He that
liveth and was dead, and behold, I am alive for evermore."
It is these two types of complementary images, Christ on the
Cross and Christ in Majesty, which I would like to discuss. The
examples I have chosen are by necessity few in number. They
span the time from the fifth to the early eleventh century and will
allow us at least a glimpse at the complexity and the often radical
changes that occur in the representation of Christ during the early
Middle Ages.
We shall see how in the Early Christian art of the Mediterra-
nean regions more naturalistic and more abstract representations
can occur simultaneously. This depends not only on the particu-
lar region where a work of art was created and its particular artis-
67
tic tradition, but also to some degree on the specific formal and ex-
pressive aims of an individual artist.
In transalpine art of the eighth century we shall encounter rep-
resentations of the two themes where human forms are reduced to
ornamental arabesques. This is obviously the result of the fact
that Christian art in many areas remained strongly determined by
the abstract, nonrepresentational art of the migrating tribes that
had settled in those regions. We shall have to ask ourselves: Is the
transformation of the figure of Christ into an ornamental pattern
always something negative as far as the meaning of His image is
concerned, or not?
Owing to the endeavors of the Carolingian rulers an essentially
new kind of style arose in the late eighth century and the ninth
century. In spite of local variations, Carolingian art stands in
strong contrast to the art of the immediately preceding era. Cruci-
fixes and Crucifixion scenes regain more natural forms, their in-
herent possibilities to be fully explored in the succeeding centuries.
The theme of Christ in Majesty gains a new complexity, but a
complexity combined with great clarity because the figures and
their ideographical relations can be rationally understood.
To begin with Crucifixion scenes: 2 Two reliefs to be dated about
430 make it evident how different in essence contemporaneous
Early Christian works can be.
An ivory relief, now in the British Museum, represents next to
the Suicide of Judas the event of the Crucifixion in a calm, re-
strained manner (Figure 2) .3 The bystanders are selected from
the Gospel according to John. In their calmness the Virgin Mary
and John are contrasted with the somewhat more impulsive pos-
ture of the soldier thrusting his spear (now broken off) into
Christ's side.
The style remains in the classical tradition of Roman art. The
proportions of the figures are natural. The drapery defines volu-
metric bodies. The attitudes of Mary and John reflect human dig-
8
For a survey of representations of the Crucifixion, see Paul Thoby, Le Cruci-
fix des Origines au Concile de Trente (Paris, 1959).
8
See Ernst Kitzinger, Early Medieval Art in the British Museum (London,
1955), p. 100.
68
nity. Just by turning toward Christ, but without dramatic ges-
tures or anguished postures, Mary and John accept Christ's self-
sacrifice. Calmly Christ faces the beholder. All the figures exist
three-dimensionally on a little stage.
Yet even within the confines of a still naturalistic representa-
tion a non-naturalistic element enters. The wound in Christ's side
indicates that He is dead, but in contrast to Judas whose death is
signified by his closed eyes, Christ's eyes are open. This apparent
contradiction in the representation of Christ dissolves if one re-
alizes that according to theological interpretation, Christ died as
man while His Godhead remained inviolate. To quote just one
passage in St. Augustine's Enarrationes in Psalmos: "But He who
is God, who wanted to assume one person in man and with man,
could neither diminish nor grow, neither die nor be resurrected. He
is dead because of the infirmity of man, but as God He does not
die ... rightly we say: Christ is dead although His Godhead
does not die." 4
In sharp contrast to this relief stands a panel from the wooden
doors of S. Sabina in Rome (Figure 3) .5 It was obviously carved
by an artist of a different kind, one who was trained not in the
classical tradition of Roman art, but in the unclassical tradition of
a peripheral region of the empire. It is a much rougher work, to be
sure. The physical beauty, the natural dignity of the human figure
is not sought. The existence of figures in space is ambiguous. Yet
already at this point we might ask ourselves whether the obvious
lack of certain values is not replaced, and compensated for, by the
appearance of other values of a different kind.
Here only Christ is shown between the two thieves. No witness-
es are present. Thus the content of the scene is more restricted.
Christ is stressed in importance by His symbolically larger size.
Although the palms of the hands show nails, only the ends of the
* St. Augustine, Enarratio in Psalmum XL: "Ille autem qui Deus est, qui unam
personam habere in homine et cum homine voluit, nee decrescere nee crescere po-
tuit, nee mori nee resurgere. Mortuus est ex infirmitate hominis, caeterum Deus
non moritur . . . sic recte dicimus: Mortuus est Christus, etsi divinitas ejus non
moritur" (Migne, Patrologia latina, XXXVI, col. 455).
6
Wolfgang Fritz Volbach, Friihchristliche Kunst (Munich, 1958), pp. 63-64.
69
cross-beams are represented, so that the three figures appear in the

attitude of praying. They are seen against a patterned background.
Its three gables might give the impression of house facades, were
it not for the fact that the pattern of stones continues upward out-
side the three gables. This denotes in all likelihood some serious
misunderstanding of the model the artist might have used. What
is more significant, however, is the fact that the head of Christ, al-
ready stressed by its size and its elevated position, is further em-
phasized in importance by a triangular frame. The heads of the
two thieves, on the other hand, are contained in the area below
the lateral triangles. Why, we might ask, is the head of Christ
given such special emphasis? The answer, I think, can be found in
a statement of the first Epistle to the Corinthians (11:3): "and
the head of Christ is God." This passage was interpreted by me-
dieval theologians in relation to Christ's Godhead. It was one of
the basic christological tenets that Christ combines in one person
both Godhead and manhood. It is the head that was chosen as
a symbol to denote Christ's divinity.6 By strongly emphasizing
Christ's head, the artist of the relief expresses the very idea that
even in the moment of death Christ combines in His person both
natures, Godhead and manhood.
The miniature in the Rabula Gospels, painted about 586, is a
comprehensive narrative rendering of the event (Figure 4) .7 Christ
is flanked by the two thieves, the good one on Christ's right side,
bending his head toward Him. There are the witnesses mentioned
in the Bible, Mary and John on one side, three holy women on the
other side. There is Stephaton with the sponge of vinegar fixed to
a reed, Longinus thrusting the spear, and the group of soldiers cast
ing lots for Christ's tunic. The whole scene is set in an actual land-
scape with two hills suggested in the background. Christ is stressed
in importance — not by size, for He is not larger than the thieves;
but in contrast to the thieves He wears a long sleeveless garment
and is nailed to a taller cross. More important, His head is par-
8
See Ernst H. Kantorowicz, The King's Two Bodies, A Study in Mediaeval
Political Theology (Princeton, N J., 1957), pp. 70S.
7
Florence, Bibl. Mediceo-Laurenziana, Ms. Plut. I. 56, fol. ISa. See Aloys Grill-
meier, Der Logos am Kreuz (Munich, 1956), pp. 2-15, 81ff.
70
Figure 1. Christ in Majesty — Crucifixion. (Book Cover,
Pierpont Morgan Library)
Figure 2. Suicide of Judas — Crucifixion. (Ivory, British Museum )
Figure 3. Crucifixion. (Detail of Doors of S. Sabina, Rome)

Figure 4. Crucifixion. (Rabula Gospels, Florence)
Figure 5. Crucifixion. (Gospel Book, St. Gall)
Figure 6. Fibula. (Walters Art Gallery)

Figure 7. Crucifixion. (National Museum of Ireland)
Figure 8. Crucifix. (Sacramentary of Gellone, Paris)
Figure 9. Crucifix. (Sacramentary of Charles the Bald, Paris)
Figure 10. Crucifix. (Cologne Gospels, Giessen)
Figure //.Crucifixion. (Egbert Gospels, Trier)
Figure 12. Crucifixion. (Egbert Gospels, Trier)

Figure IS. Christ in Majesty. (Detail of Doors of S. Sabina, Rome)
Figure 14- Christ in Majesty. (Codex Amiatinus, Florence)
Figure 15. Christ in Majesty. (First Bible of Charles
the Bald, Paris)
Figure 16. Christ in Majesty. (Sacramentary of Charles
the Bald, Paris)
Figure 17. Christ in Majesty. (Gospel Book, Bamberg)
Figure 18. Christ in Majesty. (Gospel Book, Bamberg)
ticularly emphasized by a halo; and even more important, by be-
ing silhouetted against the sky. All the other heads are kept below
the skyline. Thus even within a more naturalistic representation
Christ's head is singled out in importance as it reaches into the sky
up to the sun and the moon which flank the cross.
When an Irish monk represented in a Gospel book the Cruci-
fixion about the middle of the eighth century he had in all likeli-
hood a miniature of the type of the Rabula Gospels as a model
before his eyes (Figure 5) .8 From such a prototype he took the
group of Christ clad in a sleeveless garment and the men with the
sponge of vinegar and the spear; but he added two Angels to the
group.
Here a complete ornamental transformation of human forms has
taken place. The composition is a surface pattern rather than a
disposition of apparently three-dimensional figures in a seemingly
three-dimensional space.
Now the figure of Christ is completely flattened out and cov-
ered with a complicated pattern of interlaced bands. The painter
was obviously trained in an artistic tradition that took delight in
the decorative exuberance of intertwining lines. A fibula, to be
dated about 600, may illustrate this tradition (Figure 6) .9 One
can well imagine how the artist translated Christ's robe into an
equally lively pattern of interlaced bands. The result? A complete
misunderstanding of a Mediterranean model by a northern artist,
one might say. But upon closer inspection one can detect a striking
difference between the irregular curved design of the bands in the
lower part and the firm symmetrical design of the bands in the
upper part. There is a corresponding contrast between the with-
ered legs of Christ, which hang without any strength to one side
and the strength of the head, frontally facing the beholder. It is the
head that is furthermore stressed by the two Angels. Their pres-
ence at the Crucifixion is not mentioned in the Bible, but as heav-
8
St. Gall, Stiftsbibl., Ms. 51, p. 266. See Johannes Duft and Peter Meyer, The
Irish Miniatures in the Abbey Library of St. Gall (Berne-Lausanne, 1954), pp.
69ff, 100-101.
9
Marvin Chauncey Ross, Arts of the Migration Period in the Walters Art Gal-
lery (Baltimore, Md., 1961), p. 64.
71
enly beings they fulfill the function of stressing the Godhead of

Christ. The lower part of Christ's body with the irregularities of
the drapery pattern and the weakness of the legs may well symbol-
ize His manhood. It is in the lower zone that the two tormentors
are active.
An Irish bronze relief of the same time shows identical composi-
tional elements (Figure 7) .10 Again one is tempted to say: This is
an awkward, primitive work of art, impressive in the ornamental
intricacies of the design, but a failure as a credible representation
of the Crucifixion. The bodies of the figures are misshapen, the
proportions awkward. While it seems justified to mention all these
deviations from, and transformations of, natural forms, one should
not stop with such observations, I think, but rather ask: Has noth-
ing been gained through the neglect and loss of all the elements of
natural forms? Is there not also here an obvious contrast between
the large, smooth, immobile mask of Christ's head, its eyes staring
at the beholder, and the body covered with intricate and lively
geometric patterns? Furthermore, is there no striking contrast be-
tween the greater plasticity of Christ's head and the flatness of
His feet that are only incised? In addition, we can observe how the
energetic contours of the Angels differ from the closed contours of
the more static tormentors. There is a similar contrast between
the ornamentalized wings of the Angels pushing upwards and the
equally ornamentalized mantles of the tormentors hanging down.
Finally, the Angels emphasize vividly the head of Christ by the
sharp angles of their legs, while the curves formed by the contours
of their inner wings and legs define a halo for Christ's head. In
other words, the idea that the head of Christ symbolizes His God-
head is in all likelihood once again made evident just because of
the abstract quality of a decorative style.
A miniature in the French Sacramentary of Gellone of the sec-
ond half of the eighth century stresses the idea of Christ's two na-
tures in a different way (Figure 8) ." Here Christ is as paper-thin
10
Dublin, National Museum of Ireland. See Frangoise Henry, Irish Art in the
Early Christian Period (London, 1947), p. 122.
11
Paris, Bibl. Nat., Ms. lat. 12048, fol. 148v.
72
as the Crucifix in the St. Gall Gospels. He lacks any physical real-
ity. He wears only a loincloth reduced to a flat design of wiggly
lines. The legs hang limply down. All this denotes His manhood.
But this idea is now strengthened by the stream of blood drops
that gush down from His breast wound. On the other hand, the
Godhead of Christ seems more emphatically stressed by the two
Angels. They are not static in their attitudes, but express direc-
tional energies. With the speed of birds they swoop toward Christ's
head.
While a Merovingian miniature of this type conveys a very spe-
cific message, other contemporaneous miniatures are, and prob-
ably were, difficult to understand, whenever decorative predilec-
tion took precedence over intelligible meaning and/or poor drafts-
manship affected the meaning.
Two adjoining miniatures from a mid-eighth-century Sacramen-
tary may illustrate the first point.12 The miniature on the left-hand
page, although purely ornamental in character, still has a clear
meaning. The golden cross framed by an arch can denote the idea
that the cross is not only the instrument of Christ's self-sacrifice
but also a symbol of His victory over death and sin. The Alpha
and Omega suspended from the cross-beam refer to the eternity
of Christ who says in the Book of Revelation (1:8) : "I am Alpha
and Omega, the beginning and the ending."
The cross-like design on the opposite page, on the other hand,
is puzzling. In its center stands the Lamb of God, symbol of Christ
who suffered death; but why are the cross-arms decorated with
heraldic animals? The birds flanking the cross are time-honored
symbols of the souls which seek salvation; but why do they grad-
ually increase in size from bottom to top and why does the upper
pair turn away from the cross?
A somewhat later miniature of a more timid and, therefore,
questionable draftsmanship is also puzzling in its meaning.13 Here
u
Sacramentarium Gelasianum, Vatican Libr., Ms. Reg. lat. 816, fols. 131 v,
132. See Andre Grabar and Carl Nordenfalk, Early Medieval Painting from the
Fourth to the Eleventh Century (New York, 1957), illustration on p. 128.
"Letters of St. Paul, Wurzburg, TJniversitatsbibl., Ms. Mp. theol., W. 89, fol.
73
ADOLF KATZBNELLENBOGEN
the Crucifix is shown above the Miraculous Draught of the Fishes.

This combination does not defy explanation. The boat was inter-
preted as the Church and the fish are symbols of those to be
saved.14 Therefore, the salvation brought about by Christ's death
is combined here with the idea of the salvation brought about by
the Church. One can also understand the meaning of the birds
perched on the horizontal cross-beam and facing Christ; but why
are the two thieves suspended from the cross-arms, where they
replace, as it were, the Alpha and Omega? One can understand
that Angels rise toward the good thief; but why are birds rising
toward the bad thief?
Under the impact of the Carolingian Renaissance a strong re-
action against this kind of art took place. Charlemagne, we should
remember, did not only revive the empire. Because of his endeav-
ors education was furthered; literature flourished; the texts of
classical authors were copied, as were illuminated manuscripts of
antiquity; churches were shaped after Early Christian prototypes.
No wonder then that also in religious painting the pendulum
swung strongly back toward more clearly understandable repre-
sentations.
Two miniatures of the ninth century may illustrate these new
aims and achievements. An illuminated page in the Sacramentary
of Charles the Bald still retains an interest in decorative intrica-
cies, such as the arabesques of interlaced lines at the ends of the
cross (Figure 9) ;15 they are now combined with acanthus leaves
of antique derivation; yet here the decorative elements no longer
affect the design of the figure of Christ. Once again He is shaped as
a beautiful human being. Like the representations of the Crucifix
in the preceding century this miniature is derived from some Early
Christian model, but the Carolingian artist no longer transforms
the figure into a decorative, and at the same time in all likelihood
7a. See E. Heinrich Zimmermann, Vorkarolingische Miniaturen (Berlin, 1916),
fig. 220a.
u
See St. Ambrose, Expositions in Lucam, IV: " . . . fluctuantes de infimis
ad superna traducunt" (Patrologia latina, XV, col. 1718); ". . . ad navem Petri,
hoc est, ad Ecclesiam" (ibid., col. 1720).
15
Paris, Bibl. Nat., Ms. lat. 1141, fol. 6v.
74
an ideographic, pattern. He gives the figure of Christ natural pro-
portions. He models Christ's body by light and shade and thereby
suggests three-dimensional forms. He indicates the rib cage. He
makes the design of the loincloth dependent on the volume of the
body. Thus Christ has regained human dignity, but the idea that
even on the cross He combines manhood and Godhead in one per-
son is no longer obvious. There is an upper sphere into which
Christ's head projects, but the two lateral busts are not Angels.
The two medallions represent all' antica the sun and the moon. It
is only the fact that Christ sheds His blood from the breast wound
while His eyes are open that suggests the idea of the two natures.
In a miniature from the Utrecht Psalter we find a more narra-
tive and dramatic rendering of the event.16 Sketched with quick,
nervous, and expressive pen strokes, the tormentors are empha-
sized in their physical activity, the Virgin Mary and John in their
intense mental anguish. Although immobile in their postures, the
two witnesses seem to vibrate inwardly because of the sheer en-
ergy of the design. Christ Himself has become small in relation to
the other figures.17
About the year 1000 we can witness an even wider exploration
of formal and expressive possibilities inherent in the Crucifixion.
Two German miniatures painted in Cologne during the first half
of the eleventh century exemplify a tendency toward the lyrical
and intimate. The softness of the brushwork adds to this effect.
In the Gundold Gospels Christ towers over the witnesses.18 He
is already dead. His head is bent. He hangs calmly on the cross,
shedding His blood. The Virgin and John approach Him with re-
18
Utrecht, Univ. Libr., Cod. 32, fol. 90r. See E. T. Dewald, The Illustrations oj
the Utrecht Psalter (Princeton, N.J., 1933), pi. CXLII.
17
Other miniatures in the same manuscript represent the Crucifixion in a va-
riety of ways: historically, with Christ among Stephaton and Longinus (fol. 51v;
Dewald, The Illustrations of the Utrecht Psalter, pi. LXXXII); or among the
thieves and torturers (fol. 85v; pi. CXXXV); symbolically, by a cross and the
instruments of Christ's martyrdom (fol. 12r; pi. XIX); in part historically, in
part symbolically, with the Virgin and John standing on one side of the Crucifix
and the psalmist receiving Christ's blood in a chalice and holding a paten with
hosts (fol. 67r; pi. CV) .
"Stuttgart, Landesbibl., Cod. bibl. 4°, 2 fol. 9r. See Adolph Goldschmidt, Die
deutsche Buchmalerei, II (Florence-Munich, 1928), 20-21,71, pi. 88.
75
strained gestures. The donor of the manuscript is allowed to kneel

near Christ's feet, ready to embrace the cross.
In another Gospel manuscript the Crucifix is shown in all His
loneliness in a rudimentary landscape (Figure 10) .19 His humility
is emphasized by the fragility of His body. Whoever opened this
Gospel book and looked at the miniature might have felt urged to
contemplate calmly the past suffering of Christ.
An Anglo-Saxon miniature, on the other hand, combines expres-
sive and symbolic elements.20 Cramped into an angular posture,
Christ hangs on the cross in the agony of death. He is smaller than
Mary and John, and thus closer in size to the donor, who ardently
embraces the cross. The cross itself is green, hewn from a living
tree, its branches cut off, and refers to the tree of life. With an
energetic gesture the Virgin reaches upwards to Christ's wound
as if she were the Church, ready to receive Christ's blood in a
chalice. The figure of John is equally unconventional. He draws
away from Christ while looking back with great intensity and writ-
ing in a book as if under immediate inspiration.
Two miniatures of the Crucifixion painted about 980 by monks
of the Reichenau School revert to a more historical kind of repre-
sentation and even indicate two separate moments during the Cru-
cifixion.
The first miniature shows some resemblance to the Crucifixion
scene in the Rabula Gospels (Figures 11 and 4) .21 As in that manu-
script Christ is fully clothed and crucified between the two thieves.
At the foot of the cross the soldiers are gambling. Christ is still
alive while Stephaton raises the stick with the sponge of vinegar.
By their gestures Mary and John express their sorrow. In contrast
to the Rabula Gospels the whole group is not set against a land-
scape, but silhouetted against a plain background with Christ
dominating the scene by the larger cross and its golden color.
19
Giessen, Universitatsbibl., Cod. 660, fol. 188r. See Goldschmidt, Die deutsche
Buchmalerei, II, 20-21,70.
20
New York, Pierpont Morgan Libr., Ms. 709. See Hanns Swarzenski, The Ber-
thold Missal (New York, 1943), fig. 1.
* Trier, Stadtbibl., Cod. 24, fol. 83v. See Hubert Schiel, Codex Egberti der
StadtbibUothek Trier (Basle, 1960), pp. 137ff.
76
In the following miniature Christ is already dead and Longinus
pushes the spear into His side (Figure 12) ,22 Here the cross is em-
phasized by its place on top of a mound.
A somewhat later miniature of the same school contains some
components of the first Crucifixion scene in the Egbert Gospels,
but there is an obvious change in formal and expressive aims and a
greater stress on inherent symbolical possibilities.23 The figures of
the Virgin and John have become larger than those of the tormen-
tors. Rather than expressing their grief, Mary and John point with
symmetrical gestures toward Christ, thus stressing the importance
of His self-sacrifice. Christ no longer hangs meekly on the cross,
contained within its contours. His head rises above the horizontal
cross-beam.
Still another miniature of a Canticum Canticorum Codex paint-
ed in the same workshop shows the Crucifix taken out of the histor-
ical context of the Crucifixion and made part and goal of an ideal
procession of saints.24 The procession begins in the center of the
middleground with a scene of baptism by which the faithful are
admitted into the church. Then the procession winds its way in a
beautiful curve upwards to the crucified Christ. Next to Him a
female figure holds a cross-staff and welcomes the first saint of the
procession. She is the personification of the Church. Her presence
near the cross can be explained by a passage in the Epistle to the
Ephesians (5:25) : "Christ also loved the Church and gave Him-
self for it."
Thus the representations of the Crucifixion around the year 1000
encompass the greatest possible span of formal and expressive pos-
sibilities. The miniatures can concentrate on Christ or show Him
among various other figures, the Virgin and John, the two thieves,
the soldiers and tormentors, the donors of the manuscripts, or an
22
Fol. 84v. See Schiel, Codex Egberti, pp. 139-140.
23
Bamberg, Staatl. Bibl., Ms. A II 42, fol. 68v. See Heinrich Wolfflin, Die Bam-
berger Apokalypse, 2nd ed. (Munich, 1921), pi. 54. This Crucifixion probably goes
back to the type of representation exemplified by an eighth-century fresco in S.
Maria Antiqua in Rome. See Thoby, Le Crucifix des Origines au Concile de Trente,
pi: vm.
84
Bamberg, Staatl. Bibl., Ms. A I 47, fol. 4v. See Hanns Swarzenski, VOT-
gotische Miniaturen, 2nd ed. (Konigstein i.T., 1981), p. 80.
77
ideal group of saints. These varying combinations are factors that

determine in part the meaning of the Crucifix. Seen as a whole,
the scenes may be lyrical or dramatic in character, narrative or
symbolic in varying degrees. And it should be added that only a
small number of examples could be discussed.
Once more we might look at the Crucifixion on the book-cover
of the Morgan Library (Figure 1) . We might realize again some
characteristics which we have now observed in earlier representa-
tions: the importance of symbolic differentiation of size and the
intention to give the upper part of Christ's figure greater strength
than its lower part, so that only the lower part of His body is akin
to the bodies of Mary and John.
We may realize again that the scene of Christ crucified is com-
plemented by the representation of Christ in Majesty, one an
earthly event, the other a heavenly vision. The representation of
Christ in Majesty on this book-cover is determined by several
factors: first, by His particular place in a mandorla, an ideal area
of existence; second, by attending Angels proclaiming His glory;
third, by His meaningful relation to the Crucifixion underneath.
I would like to discuss now a few examples of Christ in Majesty.
They will show us how He may be accompanied either by Sera-
phim, as Isaiah saw the Lord in a vision, or by the four apocalyptic
creatures surrounding the Son of man, as it was revealed to John
according to the Book of Revelation. Additional figures or figure
groups may either surround Christ or be subordinated to Him in
order to enrich the meaning of Christ in Majesty.
One of the earliest examples of this type of representation is
a panel from the wooden doors of S. Sabina in Rome, carved about
430 (Figure 13) ,26 In the upper part of the relief Christ in Ma-
jesty appears to Peter, Paul, and Mary underneath. He stands
among the Alpha and Omega within a circular wreath, a symbol
of cosmic perfection and of an ideal space. In the four corners of
the upper part the heads of the four apocalyptic creatures appear.
According to the Book of Revelation they surround the throne of
25
See E. H. Kantorowicz, "The King's Advent," Art Bulletin, XXVI (1944),
223ff.
78
the Lord. There is no throne in the relief and the Lord is standing.
The relief is therefore not a literal representation of a specific pas-
sage in the Book of Revelation, but it has the apocalyptic conno-
tations of the Second Coming of Christ at the end of time. The
composition of the upper half of the relief is determined by its ge-
ometrical layout. A perfect circle contains Christ. The heads of the
four creatures are so placed that Christ is equidistantly related to
each member of the tetrad.
Two miniatures, both painted about the middle of the eighth
century, one by the Irish monk who designed the Crucifixion in
the St. Gall Gospels, the other by an artist of Merovingian France,
vary in concept, although both glorify Christ. The Irish miniature
shows Christ between two Angels above a group of smaller figures.
The French miniature represents Christ in the midst of a circle
related to a tetrad of figures in satellite circles.
In the St. Gall miniature the half-figure of Christ, completely
flattened out into a decorative design, is prominent in the upper
center.26 He holds a small cross as a symbol of His victory over sin
and death. He appears as the judge on the last day, attended by
Angels blowing their trumpets. Underneath, the twelve Apostles,
appointed by Christ to be His helpers in the Last Judgment, form
a tight compositional pattern. By the sharp turn of their heads and
the pattern of their hands pointing diagonally inwards and up-
wards they emphasize the power of Christ.
The French miniature in the Gundohinus Gospels shows the
apocalyptic Christ, now enthroned and flanked by two Angels
among the apocalyptic creatures which because of the books they
are holding should be understood as the Symbols of the four Evan-
gelists.27
One might say that the artist succeeded in stressing the head
of Christ by a tremendous halo, and setting Christ's head off from
His body by the clear horizontal formed by the upper edge of the
throne's back. Yet at the same time the geometric framework of
" St. Gall, Stiftsbibl., Ms. 51, p. 267. Duft and Meyer, Irish Miniatures, p. 101,
pi. XIV.
"Autun, Bibl. Munic., Ms. 3, fol. 12a. See Zimmermann, Vorkarottngische
Miniaturen, pp. 182ff, pi. 80.
79
the composition based on the exact relation of a large central circle

to smaller ones in the corners shows the shortcomings of this par-
ticular artist. The smaller circles are imperfectly drawn — as are
the figures — and unevenly placed in relation to the central circle.
A Northumbrian miniature in the Codex Amiatinus of the late
seventh century, on the other hand, apparently a close copy of a
Mediterranean miniature, does not show any of these shortcom-
ings of design or waverings in the composition (Figure 14) ,28 Here
the central group is enclosed by multiple concentric circles and fits
harmoniously into the round shape. The peripheral figures are not
enclosed in circles so that a further comparison with the French
miniature may not seem justified. We should, however, observe
that in the Northumbrian work two tetrads are represented, the
four Evangelists and their Symbols. Although not related to Christ
by the geometrical means of equidistant circles, they are arranged
in a very meaningful way. The four Symbols are closer to the cen-
tral axis formed by Christ. The Evangelists fill the corners. They
turn inward like their Symbols and thereby accentuate the central
axis, that is, Christ.
This more ambitious type of configuration was further devel-
oped and compositionally clarified in Carolingian art. At the same
time, the figure of Christ was given a more specific meaning stem-
ming from a controversy then rampant about the true substance
of the Eucharist.
A miniature in a Bible illuminated for Charles the Bald about
845 shows Christ in the center, holding a small circular disc in His
right hand (Figure 15) .*9 Just at that time theologians debated
the question whether it was the flesh of Christ who had once suf-
fered death on the cross or the flesh of Christ in heaven, no longer
suffering, which provides every day the substance for the Eucha-
88
Florence, Bibl. Mediceo-Laurenziana, Cod. Amiat. I, fol. 769v. See F. SaxI,
"The Ruthwell Cross," England and the Mediterranean Tradition (Oxford, 1945),
pp.16-17.
29
Paris, Bibl. Nat., Ms. lat. 1, fol. 330v. See Wilhelm Koehler, Die Karolingi-
schen Miniaturen I, Die Schule von Tours, Text, II (Berlin, 1933), pp. 132ff;
Hans Bernh. Meyer, "Zur Symbolik friihmittelalterlicher Majestasbilder," Das
Munsi&f, XIV (1961), 73ff.
80
30
rist. The miniature gives a visible answer to this question as it
was officially adopted by the Church and backed by the emperor.
It is Christ in Majesty, no longer suffering, who holds the host.
Here Christ's figure is enclosed by a combination of two circles, the
upper one denoting the absolute sphere of heaven. Christ sits on a
still smaller circle denoting the firmament with its stars. The low-
est section of this circle, still studded with stars, is singled out to
serve as a footstool for Christ.
Closest to Christ are the Symbols of the Evangelists; they imply
by their place that as sources of inspiration for the Evangelists
they owe their power to Christ.
The corner medallions of the rhombus-like frame that surrounds
Christ and the Symbols contain busts of the four major Prophets.
In the corners of the page sit the four Evangelists, fulfilling their
tasks under the inspiration of their Symbols.
The style of the figures, we should realize, is not abstracted to
any great degree, compared with the figure style of the Merovin-
gian age or Irish art. The Evangelists seem even to exist three-
dimensionally in sections of three-dimensional space. It is the par-
ticular arrangement of the figures that expresses an idea, namely
the idea of Christ's relation to the ones who predicted His coming
and to the ones who recorded His work of salvation. An ingenious
composition based on a framework of geometrical parts telescopes
the essence of the two Testaments and clarifies their relation to
Christ.
About twenty-five years later the same type of miniature was
re-created for Charles the Bald in the Codex Aureus of St. Em-
meram.31 It is not, as one could have expected, an exact copy of
the earlier miniature but rather a variation on the same theme.
Christ is shown in the same attitude, but He is no longer enclosed
by an ample eight-like combination of two circles but by a tighter
oval mandorla. The medallions of the four Prophets are more
closely related to Him because the four Symbols are now so placed
80
See Koehler, Die Karolingischen Miniaturen, loc. cit.
81
Munich, Bayer. Staatsbibl., Cod. lat. 1400, fol. 6v. See Bayerns Kirche im
Mittelalter (Munich, 1960), pi. 11.
81
that they are nearer the Evangelists they inspire. Although close
to each other, Evangelists and Symbols are separated by curved
lines; yet this boundary is overcome by the intensity with which
the Evangelists look at the sources of their inspiration. Through-
out, the figures have grown in size in relation to the whole page.
The effect is one of greater tension of the whole composition. Thus
changes in style and expressive intensity occur even where an
artist was asked to represent the same elements to be found in an
earlier Bible commissioned by the same ruler.
In the Sacramentary of Charles the Bald Christ is again holding
the host, but He is stressed in His majesty by different means (Fig-
ure 16) ,32 Shown in the image of Isaiah's vision, He is related to
both the angelic beings in heaven and the elements of the natural
world. In the lower corners the personifications of Water with a
jug and of Earth suckling children are represented. The natural
atmospheric blue sky over water and earth differs from the un-
natural green above signifying heaven.
When we considered the theme of the Crucifixion we saw how
miniature painters of the tenth and eleventh centuries explored to
the fullest possibilities inherent in earlier representations. The
same could be said of the theme of Christ in Majesty. Two German
miniatures must suffice to give us an idea of the wide scope of
representations. They show Christ in the same posture and with
the same gestures of blessing and holding the book. Yet significant
variety is achieved by different configurations and by changes in
the seat given to Christ.
In a miniature of a Gospel book from Cologne, to be dated in
the first half of the eleventh century, Christ is related to the four
major Prophets and the Symbols of the Evangelists, all of them
acclaiming Christ (Figure 17) ,33 As in the earlier miniature paint-
ed for Charles the Bald (Figure 15), Christ is enclosed by a two-
circle combination, but instead of part of the firmament a small
circle signifying the earth provides His footstool. According to
32
Paris, Bibl. Nat., Ms. lat. 1141, fol. 6r.
88
Bamberg, Staatl. Bibl., Ms. Bibl. 94, fol. 9v. See Goldschmidt, Die deutsche
Buchmalerei, II, 21, 73.
82
Isaiah (66:1) the Lord says: "The heaven is my throne and the
earth is my footstool."34
In another miniature of the same manuscript Christ, accom-
panied by two Seraphim, sits on an enormous cosmos that is care-
fully subdivided and inhabited by various figures and figure groups
(Figure 18) ,35 The sections sliced off at top and bottom contain in
the upper parts the personifications of Fire and Air, holding the
sun and the moon, in the lower parts Water with a fish and Earth
with a child. The rest of the cosmos is separated horizontally into
two parts, the upper one inhabited by Angels holding the footstool
of Christ and worshipping Him. The lower part is given over to
mankind represented by two scenes of baptism.
Thus even the illuminations of a single manuscript can make us
aware of the variety with which Christ in Majesty was related to
different types of figure compositions, a variety which determines
the meaning.
In the miniature just discussed the total configuration has pri-
marily a cosmological meaning. It shows Christ as the creator and
ruler of the world with its four elements, its upper and lower re-
gions, the realms of the Angels and of mankind. "Everything is
made by Christ," says the inscription on the horizontal dividing
band, "and without Christ nothing is made."36 In the other minia-
ture the total configuration has primarily a christological meaning.
It shows Christ in relation to prediction and fulfillment of the two
Testaments.
What main conclusions can we then draw from our observa-
tions? One might say that Early Christian art provided the in-
gredients for both more naturalistic and more abstract representa-
M
In a somewhat earlier miniature Christ is shown in lonely splendor (Koblenz,
Staatsarchiv, Cod. 701, fol. 127r; Goldschmidt, Die deutsche Buchmalerei, II, 6-7,
85, pi. 14a). Enclosed by a mandorla in the colors of the rainbow, He sits on a
blue globe. His feet rest on the same kind of a small circle as in the miniature just
discussed, but now the meaning that this is the earth has become obvious. Not
only has the small circle a brownish color; there is also the suggestion of some
rocks and flowers.
35
Fol. 154v. See Goldschmidt, Die deutsche Buchmalerei, II, 21,78.
88
"Omnia per Christum facta sunt et sine Christo factum est nihil." See John
1:8.
83
tions of Christ crucified and the ingredients for the image of Christ
in Majesty.
Whenever representational art tended to be more abstract, be it
in the Crucifixion panel of the S. Sabina doors or in Irish and Mer-
ovingian works, the theological idea of the two natures combined
in the person of Christ could be immediately made visible. When-
ever art tended to be less abstract, be it in the Early Christian
ivory of the Crucifixion or in the Crucifixion miniatures of the
Carolingian Renaissance and of later centuries, the idea of the two
natures was not made visible in an obvious manner, while greater
emphasis was placed on representing the various attitudes of
Christ and of the holy witnesses of the Crucifixion.
Intricate ideographical schemata stressing Christ in Majesty
were created in the Carolingian era and succeeding centuries not
because of any abstractness of figure design but because of ingen-
ious geometrical layouts of the composition.
84
LYNN WHITE, JR
THE LIFE OF THE SILENT MAJORITY
FROM its beginnings until very recently, written history has been
a history of the upper classes by the upper classes and for the up-
per classes. Literacy was the perquisite of small ruling groups. The
human record normally has been confined to the interests and ac-
tivities of those who recorded it, and its interpretation has been
both constricted and tinctured by their values and concerns.
During the later eighteenth and the nineteenth centuries, North
America and Western Europe established political democracies,
and in the twentieth century the industrialized nations have gone
far toward achieving an economic democracy which is rapidly
abolishing the old functional division between aristocrats and
commonality. Both political democracy and economic democracy
have demanded not only universal literacy but also a rapidly ris-
ing general level of personal cultivation. Yet we are only now be-
ginning to realize that the inherited substance of our culture, de-
spite its vast riches, is in many ways inadequate to our own times
because it was originally cast in an obsolete aristocratic mold. The
novel task of our generation is to create a democratic culture to
match our political and economic structures.
History is central to such an adventure. We must write — and
write from scratch — the history of all mankind including the hith-
85
LYNN WHITE, JR.
erto silent majority, and not merely that of the tiny vocal fraction
which dominated the rest. Indeed, it is only in this larger context
that we can really understand even the aristocrats; for just as a
plowed field, by evaporation, brings subsoil minerals to the sur-
face, so every aristocracy has fertilized itself by capillary action
from the lower strata. While it is axiomatic that, within the limits
of their means, these subordinate groups have aped the noblesse,
it seems probable that, quite unconsciously, commoners who man-
aged to percolate upward carried with them attitudes and habits
of thinking which eventually reshaped aristocratic mores. Thus
the increased social mobility of the later fourteenth century, fol-
lowing the Black Death, would seem to be related to the rapid
changes in the higher culture of that period.
Because modern Western Europe and America emerged by al-
most imperceptible stages from the Middle Ages, medieval history
has a high interest for the social and cultural genetics of the twen-
tieth century. Moreover, in both regions the bulk of the popula-
tion is descended biologically from the peasantry of the Middle
Ages. It stands to reason that something of our mentality and
emotions, as well as our chromosomes, is inherited from them.
Can we discover this legacy?
The scholarly literature on peasant life seems to have neglected

the earliest detailed description of medieval rustic households.1
Shortly after 1050, in southern Germany, there was written Ruod-
lieb, a Latin versified novel. Although the author was presumably
a cleric, his intention was simply to entertain. Ruodlieb, a young
knight, leaves his mother in charge of his inherited lands and fares
forth to a variety of adventures. After ten years he hears that his
mother is getting old and lonely, so he starts toward home. As he is
journeying he is joined by a rascally redhead. The road being mud-
dy, the redhead starts riding through the adjacent fields and is
promptly beaten by indignant peasants. As evening comes on, the
two travelers approach a village. The redhead calls to a shepherd
iRuodlieb, ed. E. H. Zeydel (Chapel Hill, N.C., 1959), V, 611, to VIII, 129,
pp.80-100.
86
The Life of the Silent Majority
asking for the names of prosperous persons who might put them
up for the night. The shepherd replies that it would be a poor man
indeed who could not take in two like them and stable their horses,
and that there were many thereabout who would not be embar-
rassed if a count with a hundred retainers asked hospitality.
Having thus adequately insulted the horsemen, the shepherd
goes on to suggest that they stay with a former widow who has a
big house near the beginning of the village, and who had recently
married the young manager of her properties. This is not to the
redhead's liking: "Est vetus hie aliquis," he asks, "cui sit pulcher-
rima coniunx?" — "Isn't there some old man here with a pretty
wife?" There is indeed, and the shepherd expresses no high opinion
of the wench's morals.
Ruodlieb, our hero, who has more of the Tennysonian than of
the medieval Galahad in his temperament, chooses the shepherd's
first recommendation and spends a most comfortable night. The
redhead, needless to say, goes to the house of the old man with the
flirtatious wife, seduces her, is discovered, and murders the hus-
band. Next morning he is tried in the village church before a judge
assisted by what appears to be a jury, and is executed.
The author of the poem has no sociological intent: his descrip-
tion of German peasant life in the middle of the eleventh century
is the more valuable because he is simply telling a picaresque story
in a context familiar to his audience. Here we view a lively, self-
confident, prosperous agrarian society. The village is of consider-
able size. The houses are built around courts which include stables,
barns, storehouses, and latrines. There are many cattle, horses,
sheep, goats, hogs, chickens, geese, and bees, not to mention pet
dogs and cats, and a large establishment has several hired serv-
ants. There is plenty of food, including meat, and for special occa-
sions one drinks wine or mead. Surplus production is sold for
money, and there is some participation in commerce: spices are
twice mentioned, and the hussy has a fur robe. At the house where
Ruodlieb stays, a cup magnificently carved of walnut wood, and
ornamented with gold, is brought out in his honor. Our author,
87
LYNN WHITE, JR.
however, is not romanticizing the peasant: the older men in par-

ticular are unkempt, dirty, and rough in their manners.
What are we to think of the fact that this eleventh-century pic-
ture of northern peasant life is considerably happier than those
found in such well-known poems as Meir Helmbrecht, two hun-
dred years later, and Piers Plowman in the fourteenth century?
The key to the difference is the fact that these works have a moral-
izing intent: they are denunciations of abuses which undoubtedly
existed, but this circumstance should warn us not to consider their
descriptions normative. Ruodlieb may be trusted as more objec-
tive because it has as little purpose of arousing compassion for the
peasant as of making us envious of him: the author is merely spin-
ning a good yarn in the setting of the society which he knows.
We have reason to believe that the prosperity of the northern
European peasantry which is mirrored in Ruodlieb was a relative-
ly recent achievement, and that when the poem was written rural
life was in rapid flux. Between 1060 and 1088 a perceptive monk of
Saint-Pere at Chartres compiled the cartulary of his abbey, which
contained no documents earlier than the late ninth century. In his
Preface he remarks, "I must warn the reader that the first docu-
ments which I shall transcribe will be seen to differ greatly from
present usage; for the documents written long ago and now found
in our archive show that the rustics of that period did not in any
way observe the customs regarding services to which the modern
peasants of our own time hold, nor do we today use the words for
things which were then part of the common speech."2
The problem of measuring the pace of change in Europe's rural
life is the more difficult because, so far as I know, we have no
glimpse of a rustic establishment earlier than Ruodlieb except that
in the anonymous Moretum, a poem stylistically so charming that
from the tenth century onward it was often ascribed to Virgil. Its
date has been much disputed, but a terminus post quern can be
set by archaeology, since it mentions a form of quern which has
not been securely established as existing earlier than the fourth or
2
Cartulaire de I'abbaye de Saint-Pere de Chartres, ed. B. E. C. Guerard (Paris,
1840),1,14.
88
8
fifth century. The pattern of peasant life seen in Moretum is
amazingly primitive — almost neolithic. The evidence is the more
valuable because the poet's intention, as in Ruodlieb, is descrip-
tive rather than moralistic. But since Moretum's scene is Italy,
and the contrast between the Mediterranean and the transalpine
climates would normally dictate differences in the styles of agri-
culture, we cannot judge whether the condition of the northern
peasantry was better or worse than that in Italy when Moretum
was written. One suspects that it was equally stark.
The peasantry which are revealed about 1050 in Ruodlieb, then,
are a new social phenomenon of great significance for our under-
standing not only of the later Middle Ages but also of the origins
of the modern world. What do we know of their emergence?
Even to tillers of the soil, not all of life is work. Yet, much of it
is labor of the hardest sort, and anything which changes the pat-
tern of that labor, or improves the yield from it, alters the entire
tone of life. We have begun to see that rural life has never been
static, and that in certain periods it has changed with great rapidi-
ty. Evidence has been accumulating recently to show that in
northern Europe, from the sixth century to the end of the ninth,
a series of innovations occurred which consolidated to form a re-
markably efficient new way of exploiting the soil.* It saved human
labor and notably increased the peasant's productivity. By the
eleventh century, its full effects were being felt. It is this agricul-
tural revolution which accounts for the prosperity of the peasants
in Ruodlieb.
What, specifically, were these changes in agricultural methods?
The distinctive implement of medieval agriculture in the North
was the carruca, a heavy plow, usually with wheels, capable of
3
Appendix Vergiliana, ed. 0. Ribbeck (Leipzig, 1868), 188, line 126; for the
dating, cf. L. T. White, Medieval Technology and Social Change (Oxford, 1962),
p. 109.
* For details see White, Medieval Technology and Social Change, pp. 39-78. The
admirable work of G. Duby, L'economic rurale et la vie des campagnes dans I'Occi-
dent medieval, 2 vols. (Paris, 1962), commences with the ninth century. Never-
theless, Duby, I, 75, accepts as valid the evidence that the heavy plow was known
to the Slavs "entre le V et le Xe siecle."
89
LYNN WHITE, JR.
turning over a furrow rather than merely scratching the soil as the
Mediterranean plows did. It was not known in the Rhineland in
the first decade of the sixth century when Lex Salica was still us-
ing carruca to mean a two-wheeled cart. There are linguistic indi-
cations that some Slavic groups were employing such a plow by
568. By 643 it is found in the Po Valley, and by the 720's Lex Ale-
mannorum shows that in southwestern Germany the word carruca
now meant the new wheeled plow.5 Presumably it reached Scan-
dinavia about the same time, whence it was taken to Britain by
the Norse invasions of the late ninth century.
The first great advantage of the new plow was that it could
handle heavy alluvial soils which gave better crops than the light-
er soils suited to the older scratch-plow. Second, since its mold-
board turned over the furrow, cross-plowing was unnecessary, and
this saved human labor. Third, it became possible to plow fields
shaped in long strips with the earth gradually mounding toward
the center of the strip because the moldboard normally turned the
furrow inward toward the center of the strip. This arrangement
greatly assisted field drainage, an important matter in the wet
northern climate. Obviously, if peasants could manage to adopt
the new plow, it was much to their advantage.
There were obstacles, however. Colter, horizontal share, and
moldboard offered far more resistance to the soil than the old
plow. Whereas a scratch-plow generally could be pulled by a yoke
of two oxen, the new plow often required eight oxen. No peasant
owned so many. The only solution was a pooling of the oxen of
several peasants to form a cooperative plow-team, and a division
of plowed strips according to the contribution of each. Such a
pooling, however, would be impractical in sparsely settled areas,
or in hamlets so small that the plan would collapse if one or two
5
Duby, L'economie rurale, I, 76, believes that in this passage (xcvi, §2, in
Monumenta Germaniae Historica, Leges, III, 80, 116: "si carrucam inviolat, aut
rumpit rotas primerias"; another text reads " . . . rotas de davante") the Lex
Alemannorum preserves the earlier meaning of "cart" for carruca. But a two-
wheeled cart has no front wheels; and would breaking the rear wheels of a four-
wheeled cart bring no penalty? The law clearly refers to an instrument equipped
with wheels in front, that is, to the heavy plow.
90
oxen died or were stolen. Thus, while the increased productivity
of the new technique would eventually increase population, a cer-
tain density of settlement was required for its introduction.
Yet the existence of an established peasant population was it-
self an obstacle to the spread of the new plow: the fields cultivated
by the old type of plow had to be cross-plowed and therefore tend-
ed to be squarish in shape; the laying out of the strips which were
the most efficient shape of field for the new plow would require de-
struction of all existing field-marks and individual property rights.
This would be psychologically so difficult that we can safely as-
sume that the new agricultural system spread primarily through
reclamation and the settlement of lands hitherto uncultivated.
It would seem, in fact, that after a long period of decline cul-
minating in the fearful plagues of the sixth century, Europe's pop-
ulation began to swing upward again, and with increasing momen-
tum.6 From the seventh century onward, there is indication of the
clearing of forests and the increase of cultivation, presumably
much of it in the pattern of the new agricultural system with its
higher productivity.
The novel shaping of fields in strips involved unprecedented
methods of agricultural cooperation. Squarish fields could be effi-
ciently fenced or hedged to protect growing crops; strip fields
could not. The new plow therefore required that all the arable land
of a peasant community be divided into two roughly equal parts,
a
There can be no statistical certainty in this matter: scholars working with
considerable masses of archaeological material, especially burials, arrive at rough
judgments of relative densities of population at different periods. E. Salin, La
Civilisation merovingienne, IV (Paris, 1959), 451, believes that the low point in
Europe was reached about 500 A.D. Epidemics, however, were so widespread and
repeated between 542 and 590 that recovery in the sixth century seems improbable,
and Salin does not offer tangible evidence of it. In recent years certain archaeolo-
gists (cf. White, Medieval Technology and Social Change, p. 54, n. 1) have con-
cluded that, in central and southern Germany and the Rhineland at least, re-
population began at the end of the sixth century, accompanied by colonization
and reclamation of new lands, and this dating is preferred by J. C. Russell, "Late
Ancient and Medieval Population," Transactions o] the American Philosophical
Society, XLVIII, iii (1958), 42, 140. Doubtless the revival was not simultaneous
in all parts of Europe. The exact definition of its geographic and temporal varia-
tions is a matter of importance, since the nadir of population marks one of the
few defensible frontiers between antiquity and the Middle Ages.
91
LYNN WHITE, JR.
one to be planted in the autumn and the other left fallow to regain
its fertility for the next year's planting. Each of these two big
fields was fenced against animals, but there were no barriers be-
tween the strips within each big field, which therefore was called
an "open field."
There were unexpected practical advantages of this open-field
arrangement. In the earlier period, cattle and sheep of a village
seem generally to have been led to forage in the forest or on wild
pasture where their manure was lost. Now, under the two-field
system, they were habitually put into the fallow field and then
onto the stubble of the year's arable after the harvest was gath-
ered. Thus the bringing of new land under cultivation certainly did
not reduce the production of meat, dairy products, hides, and wool,
but probably increased it. Moreover, droppings of the animals
on the open fields notably improved the yield of cultivated
crops. Thus the herding economy of the Germans and the cereal
agriculture of the Mediterranean were integrated into a new and
more rewarding pattern.
In the later eighth century there was another advance, begin-
ning, it would appear, in the region between the Seine and the
Rhine. There is some evidence that, in contrast to the autumn
planting of southern lands, the earliest agriculture of the Baltic
area employed a spring planting. In Charlemagne's reign we find
some peasants operating not with two open fields but with three:
a fallow, an autumn planting primarily of wheat, barley, or rye,
and a spring planting largely of oats and legumes. This three-
field rotation of crops put greater demands on the soil than the
two-field rotation, but the extensive use, in the spring planting,
of legumes with their nitrogen-fixing properties maintained fer-
tility adequately.
For intricate reasons of internal economy, a shift from the
two- to three-field system enabled a peasant community to in-
crease its production by 50 per cent, provided that they could
clear enough new land. The result was a tremendous spurt in
reclamation. Even where adequate new land was not available,
or where it was too marginal to sustain the more intensive rota-
92
tion, the northern peasants generally did what they could to get
the benefits of the new system: when they were unable to re-
claim a third field from the wild or found it unfeasible to redis-
tribute the arable of their village among three rather than two
fields, they nevertheless divided the planted field into two parts,
sowing one in the autumn and the other in the spring. The schol-
arly discussion of field systems has frequently been clouded by
failure to recognize that in northern Europe even two-field vil-
lages normally planted in the spring as well as in the autumn
and thus in some measure enjoyed the benefits of the triennial
rotation.
It is fundamental for an understanding of Europe's history
that the spring planting was possible only north of the Loire
and the Alps, because to the south of that line (except for pock-
ets in northern Spain, Provence, and the Po Valley) summer
rains were insufficient. As Henri Pirenne accurately observed, in
the eighth century the focus of Europe shifted from the shores
of the Mediterranean to the great plains around the Channel
and the North Sea where it has remained ever since. The essen-
tial reason is to be found in the new productivity of the north-
ern peasantry.
In Charlemagne's last years we find the first evidence of still
another innovation which eventually added much to the pros-
perity of northern agriculture, as distinct from that of the Medi-
terranean: the modern horse harness. Yokes were well suited to
the anatomy of oxen, but were singularly inefficient for horses or
mules. The modern horse harness, consisting of a rigid collar at-
tached to the load by lateral traces or shafts, may have come
out of central Asia, but it first appears in Europe in a Carolin-
gian illumination of about the year 800. With the new harness,
which cost no more than the old, a horse could pull four or five
times the load which he could handle with a yoke. For the first
time horses were available for plowing, harrowing, and heavy
hauling. Moreover, there was great advantage in using them,
since they are much swifter than oxen and save human time.
There were, nevertheless, difficulties in the way. Especially in
93
LYNN WHITE, JR.
a moist climate, the hooves of a horse are much more vulnerable
than those of an ox, and heavy labor quickly breaks them or
wears them down. The invention of the nailed horseshoe has
long been a matter of ardent controversy, and has been claimed
not only for the Romans but even for the pre-Roman Celts. For-
tunately archaeologists are coming to realize that the stratifica-
tion of horseshoes is a matter for great caution. When a horse
bogs in mud, the suction caused by its efforts to pull its feet up
may well deposit a shoe two or three feet below the surface, and
invariably, it would seem, adjacent to a fragment of Aretine
pottery. When a horse loses a shoe in a rodent's hole, the small
inhabitant of the burrow pulls it downward as often as outward;
and there, below, is sure to be a coin of Vespasian. Even earth-
worms complicate the problem. Where there is a heavy popula-
tion of worms, they may deposit as much as a quarter of an inch
of droppings annually on the surface, with the result that small
heavy objects like horseshoes work down into the soil. Since
there is no literary or iconographic evidence of horseshoes in an-
tiquity, one is driven for assurance to burials of horses with
their masters. The earliest unambiguous archaeological indica-
tion of nailed horseshoes conies from rider-graves of the Yenesei
basin in Siberia dating from the transition between the ninth
and tenth centuries. Simultaneously, they are mentioned in a
Byzantine text and in a Latin poem written in Germany. Is it
merely a coincidence that at that same moment, from Norway,
we have the first word of horses being used routinely for plow-
ing? Surely horseshoes as well as the modern harness were pre-
requisites.
As more scholars become aware of problems of this sort, more
evidence will turn up. It is worth noting that nailed horseshoes
were habitual, at least for ridden horses, in Rtiodlieb (V, 602).
Although the British Isles seem to have lagged somewhat, by
the end of the eleventh century horses were displacing oxen in
agriculture, or had already done so, in regions as separated as
northern France and Kievan Russia. Not, however, in the Medi-
94
terranean lands which climatically were confined to the autumn
planting. In the region of summer rains the spring planting pro-
vided an abundance of oats which enabled the northern peas-
ants, save on marginal soils, to use the more costly horse in
place of the cheaper ox. The ox, however, was expensive of hu-
man time and spirit, and the southern peasants plodded behind
him because they could do nothing else. The agricultural revolu-
tion of the northern Middle Ages which makes intelligible the
peasant life pictured in Ruodlieb is relevant not only to Eu-
rope's economic life but also to its psychic development.
Agrarian archaeology has begun to inform us that as early as

the eleventh century the peasants of the North were beginning
to regroup their dwellings. The ox is so slow that plowmen using
it had to live fairly close to their fields. When the faster horse
came into use for rural labor, one could efficiently live much far-
ther from the fields. The mathematical rule relating the length
of a radius to the area of a circle came into play. Many tiny
hamlets were abandoned; the peasants agglomerated into the
sort of big village which we see in Ruodlieb: its economic base
is strictly agricultural, but it has tinges of urbanism. In such a
village of two or three hundred families one could enjoy not
only better defense but also a fine big church, the prompter min-
istrations of a priest in moments of crisis, more company, better
gossip, and more frequent contact with merchants and their
wares. In 1939 a German scholar bewailed the "spiritual urban-
ization" of the peasantry of the thirteenth century.7 We are
coming to see, however, that by the thirteenth century the proc-
ess was already at least two hundred years old and that its pre-
supposition was the substitution of horse for ox in farm labor.
The availability of horses for heavy hauling likewise much ex-
panded the horizons of the northern peasants. In the early four-
teenth century Pegolotti says that wagons of goods drawn by
horses travel more than twice as far in a day as those drawn by
7
B. Huppertz, Rdume und Schichten bauerlicher Kulturformen in Deutschland
(Bonn, 1939), pp. 134-137.
95
LYNN WHITE, JR.
oxen.8 The horse therefore greatly increased the range of mar-
kets in which a peasant might dispose of his surplus production,
provided he had an adequate wagon.
The history of land transport before the railroad has scarcely
been investigated. The pivoted front axle for wagons was known
to the Romans and continued in use; but horses, with their swift
and abrupt motions, could not safely be attached to a heavy
load until the whipple-tree was invented. If traces connect a
horse directly to the wagon, plow, or harrow, a left turn puts all
the strain on the right trace, and vice versa, with danger of
breaking the harness. However, if the traces are attached to the
ends of a whipple-tree which in turn is linked at its center to the
middle of the front of the load, the tug on the traces is equal-
ized, the efficiency of pulling is maintained, and danger to the
harness is eliminated. The whipple-tree therefore is essential to
the full development of horse traction. I have not been able to
find specific evidence of the whipple-tree earlier than the mule-
drawn plow and the horse-drawn harrow in the border of the
Bayeux Tapestry,9 now generally dated not later than 1077.
Since harrowing a field of heavy clods is such jolting work that
a whipple-tree would be particularly useful, it is worth noting
that the earliest reference to a horse harrowing is found in
Ruodlieb (V, 468-469) a quarter century earlier. Moreover, the
poet considers horse-harrowing quite customary. I therefore sus-
pect that the whipple-tree, a grubby but important innovation
in transportation, was produced by the sort of vigorous elev-
enth-century peasants whom we find in Ruodlieb.
The increased geographical range of habitual contacts made
possible by the horse clearly affected the tone and tempo of
peasant life. The spread of the watermill was equally significant.
Water-powered grain mills, both the simple vertical-axle variety
and the more complex geared kind which Vitruvius describes,
first appear in the first century before Christ. Nevertheless, for
8
F. Balducci Pegolotti, La Pratica della Mercatura, ed. A. Evans (Cambridge,
Mass., 1936), p. 21.
* The Bayeux Tapestry, ed. F. Stenton (London and New York, 1957), pi. 12.
96
reasons which remain obscure, they did not become common un-
til after the western Roman Empire disintegrated. Thereafter
they keep turning up with increasing frequency all over Europe
until by the year 1000 they are part of every rural landscape.
Domesday Book of 1086 lists 5,624 mills for some 3,000 commu-
nities in England, and there are reasons to think that this count
of mills is too low.10 While we have no comparable statistical
survey from the Continent, England was probably not techni-
cally in advance of the mainland. Many mills had gearing, and
the millwright who built and repaired mills was a common fig-
ure among the villagers: together with the blacksmith he famil-
iarized the peasantry with an advancing metallurgical and me-
chanical technology. In appraising the destiny of the Occident,
one cannot exaggerate the importance of the fact that by the
eleventh century in Europe — and, it would seem, in Europe
alone — every peasant was living daily in the presence of at
least one fairly complex, semiautomatic power machine. It is no
accident that in the eleventh century water power is first ap-
plied to industrial processes other than milling: trip-hammer de-
vices are found both in the forges of smiths and in watermills
employed in the fulling of cloth fresh from the loom.11 Our pres-
ent labor-saving power technology is rooted in a peasant society
which had already learned how to apply new implements, new
animal power, and new management systems to the more effi-
cient exploitation of the soil. The agricultural revolution of the
early Middle Ages is the backdrop of the eleventh-century be-
ginnings of the modern industrial revolution which has grown
exponentially for the past nine hundred years.
Viewed in this perspective, the eleventh century marks a mo-
ment of primary mutation in the forms of human life. Is it pos-
sible to understand the mental and even emotional changes
which enabled the silent masses of Europe's common people to
achieve such a breakthrough?
10
M. T. Hodgen, "Domesday Water Mills," Antiquity, XIII (1939), 266; R.
Lennard, Rural England, 1086-1135 (Oxford, 1959), pp. 278-280.
U
B. Gille in Histoire generate des techniques, ed. M. Daumas (Paris, 1962),
1,467-468; White, Medieval Technology and Social Change, pp. 83-84.
97
LYNN WHITE, JR.
We are beginning to see that the early Middle Ages in Europe

witnessed a profound alteration of attitudes toward nature. This
shift in the world view was based partly on the agricultural rev-
olution of that era and partly on the revolution in popular re-
ligion which was occurring simultaneously.
In the days of the scratch-plow and squarish fields, land was
distributed in units which were thought to be sufficient for the
support of one family. The peasant paid rent, which was in ef-
fect taxes, to the owning-ruling aristocracy, but the assumption
was subsistence farming — man was part of nature. The new
heavy plow of northern Europe changed this. Since it demanded
a cooperative plow-team, the strips which it plowed were dis-
tributed in proportion to a peasant's contribution to the team.
Thus the standard of land distribution ceased to be the needs of
a family and became the ability of a power engine to till the
soil. No more fundamental modification in a man's relation to
his environment can be imagined: he ceased to be nature's child
and became her exploiter. We, who are descended from the peas-
ants who first built such plows, inherit from them that aggres-
sive attitude toward nature which is an essential element in
modern culture. We feel so free to use nature for our purposes
because we feel abstracted from nature and its processes.
This disinvolvement of man from nature was aided by the
slow Christianization of the common people which occurred dur-
ing the early Middle Ages. Christianity was at first a religion of
cities, which embraced only a very small part of the population:
as late as the end of the fifth century, at least in the West, there
are indications that most peasants were still pagani. Even when
there was external conformity with the new faith, the essence of
popular religion long remained little affected. Merovingian ar-
chaeology reveals horrifyingly primitive religious attitudes.12
13
Salin, La Civilisation merovingienne, IV: Les croyances demonstrates in de-
tail, passim, that the barbarian concept of religion as intensely practical, a device
for manipulating ambient powers to secure peace of mind and physical well-being,
was incorporated entire into Prankish Christianity. The warrior's marvelously lam-
inated sword was designed to deal with visible foes, but the patterns on his
sword-belt were equally directed toward fending off the invisible. Even traces of
98
Scholars have not yet examined in adequate detail one of the
most significant chapters in European history: the gradual
spread of the parish system out of the tiny cities into the rude
countryside.13 Not until church towers rose above cultivated
fields did the new religion begin to modify the minds and emo-
tions of most men.
Popular religion in antiquity was animistic. Every stream,
every tree, every mountain contained a guardian spirit who had
to be carefully propitiated before one put a mill in the stream,
or cut the tree, or mined the mountain. While one could commu-
nicate with these myriad spirits, they were in no sense human:
the half-bestial satyrs, centaurs, and mermaids were the symbols
of their ambiguity. The Christian saint who displaced the genius
loci as the most accessible spiritual entity in the new religion
was very different. Although he might have favorite shrines, his
ear was omnipresent. Moreover, he was completely a man, and
could be approached in terms of human interests. The cult of
saints ousted spirits from the material objects of nature and lib-
erated mankind psychologically to exploit physical nature freely.
The localized daemon of antiquity became the medieval demon,
a malevolent fallen angel who shared the saint's abstraction
from matter and place. One may regard the popular religion of
the Middle Ages as gross superstition and still recognize that, as
compared with its equivalent in antiquity, it was vastly more
sophisticated, and that its new abstraction of spirit from mat-
ter fostered a new flexibility in the human utilization of matter.
In the new parish churches of the villages of the early Middle
Ages the peasants knelt to talk to the saints. But in those same
churches, very privately, they gradually learned to kneel also at
human sacrifice are found as late as the eighth century among nominally Chris-
tian populations. See p. 12.
18
It would appear that rural churches began to be established in Italy in the
later fifth century and north of the Alps in the sixth, but that the network of
parishes was not complete, even in areas of old settlement, until the tenth cen-
tury. There is no survey of the total movement and of its implications. Excellent
regional sketches are C. E. Boyd, Tithes and Parishes in Medieval Italy (Ithaca,
N.Y., 1952), pp. 47-74, and J. Godfrey, The Church in Anglo-Saxon England
(Cambridge, Eng., 1962), pp. 310-330,502-503.
99
LYNN WHITE, JR.
the feet of the priest to confess their sins. This was a custom
which seems to have been unknown to the Church in antiquity,
when public confession and penance were practiced. So far as we
can now see, private confession was an Irish innovation spread
over Europe by Celtic missionaries in the later Merovingian and
Carolingian periods. Under Irish influence, priests in northern
Europe particularly came to be equipped with Penitentiab,
manuals for the examination of sin. They trained their illiterate
parishioners in moral self-examination, spiritual introspection.
In ancient paganism, popular religion had been largely public
and corporate, little involved in concepts of personal ethics. The
penitential discipline developed by the early medieval Church,
and carried by the new network of parishes into the most re-
mote regions of Europe, gradually led to profound changes in
the spiritual conformation of peasant culture. It opened the ex-
perience of the common people to a new kind of highly personal,
interiorized, religion. It confirmed the abstraction of spirit from
all externals and thus enabled our European ancestors to cope
the more freely with externals. The life of the silent masses dur-
ing the early Middle Ages therefore marks a major stage in our
effort to master both the impulses within us and the forces and
resources external to us.
100
JOHN C. MCGALLIARD
BEOWULF AND BEDE
SINCE it became available to modern readers in the first edition,

in 1815, the poem Beowulf has meant many different things to
many men. It has been called a "folk" epic or a "natural" epic.
Its plot has been labeled a nature myth. Some at one time con-
sidered it a patchwork of ballads or heroic lays. Others have re-
garded it as a heathen poem to which later interpolations have
added a Christian "coloring." Formerly many of its admirers
were embarrassed by what was deemed a plot unworthy of great
art and a lack of narrative unity. It tells of a princely hero who
in his youth slew two man-devouring monsters and in his old
age, after a long reign as king, slew and was slain by a dragon.
This folktale plot is conducted against a rich background of
Germanic legends and historical traditions.
Critical study in recent decades has effectively established the
poem as a work of high and careful art. As to structure, it bal-
ances the heroism of youth and age, with the transience of man's
life as a unifying theme. Its numerous "digressions" are recog-
nized as enhancing one or another aspect of a coherent work.
We see that the hero's exploits are invested with ethical signifi-
cance and thus with commensurate dignity. The poet's Christian
point of view is recognized as basic and organic. Although in some
101
JOHN C. MCGALLIARD
sense it is the product of an oral tradition of poetry — like the

Iliad and Odyssey — the language and diction are the achieve-
ment of a gifted artist.
Much remains unknown. The name and identity of the com-
poser are lost; but he must have lived in England at some period
between the late seventh and the early ninth centuries. Contain-
ing 3,182 alliterating lines, it is the longest extant poem in Old
English — or Anglo-Saxon — and the only long poem dealing with
Germanic traditional stories. It has acquired an enormous bibli-
ography in the past hundred and fifty years. During the past cen-
tury much effort has been spent in relating the quasi-historical
incidents, episodes, and allusions in the poem to the over-all pat-
tern of Germanic legend and tradition. Alliances and wars among
Danes, Geats, Swedes, "Frisians," and other tribal nations have
been traced with considerable success. The rise and decline of he-
roes and dynasties have been plausibly plotted. If, as Alcuin in-
sisted, Ingeld has nothing to do with Christ, he has a great deal to
do with the poetry of northern Europe. And it is likely enough
that his story had a basis in history. Now, investigation of matters
like these may throw light on the subjects treated or alluded to in
Beoivulf. It may enhance our knowledge of the contents of a po-
etic tradition inherited by the peoples of Anglo-Saxon England.
But it can tell us little directly about the lives, the experiences, or
the attitudes of the people after they had been settled in the new
country for a century or two. For the events and allusions found
in the poem have nothing to do with either the authentic or the
fabulous history of England. Evidently people liked these stories
of their Continental past. Otherwise they would not have been
handed down. They would not have been available for the anony-
mous poet to weave into the carefully wrought fabric of his de-
sign. But what did the men and women of, say, eighth-century
England really think of these tales of heroes and heroines who tri-
umphed and suffered in fourth-, fifth-, or early sixth-century
Scandinavia and adjacent areas? How remote or how close did
their motives, deeds, and destinies seem to the poet and his con-
102
Beowulf and Bede
temporaries? How well could they be understood? Were the con-
ditions and circumstances and human attitudes like or unlike?
For a number of years I have read and reread not only Beowulf
but also the Ecclesiastical History of the English People by St.
Bede, longer known as the Venerable Bede. This great work was
written — or completed — in the year 731.1 have been increasing-
ly impressed by certain similarities or parallels between the poem
and the history. Of course, there are no identical events. Bede
deals with insular history, Romano-Celtic and English. The nar-
rative of Beowulf never touches England at all. I need not elabo-
rate the vast difference in kind which separates the two works. I
have no reason to suspect an influence in either direction. Perhaps
it should be added that I eschew and should deplore any effort to
read the poem as political allegory. My approach is quite differ-
ent. I propose to look at the two texts as complementary records
of a common culture. I hope to demonstrate that they often sup-
plement or corroborate or substantiate — and thus for us, the
modern readers, illuminate — each other. And perhaps we shall
see a little more clearly the relation of the poem, at least, to the
age that produced it.
A pervasive topic in Beowulf and Bede alike is the struggle for
power in one or another Scandinavian or Anglo-Saxon kingdom.
Internal in origin, this might frequently involve other kingdoms
as well if, as often happened, the loser took refuge at the court of
another king. We may begin with Edwin of Northumbria, apt to
be remembered by the modern reader of Bede's History because
of the dramatic scenes accompanying his conversion to Christiani-
ty in the year 627.
Now Edwin had spent long years as a prince in exile because of
the enmity of his predecessor, King Êthelfrith. Finally he was
granted refuge by Raedwald, king of East Anglia. vEthelfrith's
emissaries come to Raedwald, not once but twice, and urge him
either to yield up Edwin or dispatch him on his own initiative.
Raedwald, already persuaded, is recalled to right and obligation
by his queen. Thus guided, he collects an army, defeats and slays
JSthelfrith on the Mercian border, and enables Edwin to estab-
103
JOHN C. MCGALLIARD
lish himself as king in Northumbria (616 or 617 A.D. — Historia

Ecclesiastica%.l£).
If we turn now to Beoundf, we find parallels in an episode of the
long and involved relationships between the Geats and the
Swedes. After the redoubtable old Swedish king Ongentheow was
slain in war with the Geats, his son Ohthere apparently succeeded
him as king. But, upon Ohthere's death, his brother Onela seized
power. Ohthere's sons, Eamnund and Eadgils, as either voluntary
or involuntary exiles, sought refuge at the court of Heardred, king
of the Geats. When Heardred received them hospitably, the Swed-
ish ruler, Onela — more precipitate, it would seem, than Bede's
Northumbrian Êthelfrith — invaded the country of the Geats.
And Heardred was killed in the ensuing war. Here is the poet's ac-
count of these events.
"As wretched exiles, the sons of Ohthere came to him [that is,
Heardred] over the sea . . ."
Hyne wraecmaecgas
ofer sse sohtan, sunaOhteres . . . (2379-81)
" . . . they had repudiated the ruler of the Scylfings, that is, the
Swedes, that best of the sea-kings of those who distributed treas-
ure in the realm of the Swedes, a well-known prince. For him [that
is, Heardred] this was the end; there he, the son of Hygelac, got
for his hospitality a death wound by the strokes of a sword . . ."
Him past to mearce wearS;
he peer [fjor feorme feorhwunde hleat,
sweordes swengum, sunu Hygelaces . . . (2384-86)
The victorious Onela now returned to his own land and Beowulf,
the hero of the poem, succeeded his dead cousin Heardred as king
of the Geats.
But there was a sequel, doubtless some years later. Eanmund
was apparently killed in the engagement just recounted; but his
brother Eadgils survived and prosecuted his claim to the Swedish
throne. The poet tells how Beowulf helped him win success. "He
[Beowulf] remembered a recompense of that slaughter in later
days, became a friend to the destitute Eadgils; he assisted the son
104
Beowulf and Bede
of Ohthere [Eadgils] with a company, with soldiers, and weapons;
he [Eadgils] took vengeance for his chilling travels as an exile, he
deprived the king [Onela] of his life" — and, of course, took his
place as ruler of the Swedes.
Se 5aes leodhryres lean gemunde
uferan dogrum, Eadgilse wearS
feasceaftum freond; folce gestepte
ofer sse side sunu Ohteres,
wigum ond waepnum; he gewrsec syS5an
cealdum cearsiSum, cyning ealdre bineat. (2391-96)
Now let us return to Bede for a few more reversals which may
be rapidly reviewed. During King Edwin's reign in Northumbria,
the historian tells us, the sons of the former king jEthelfrith "were
banished, with a great number of young nobles, and so lived
among the Scots and Picts." (H. E. 3.1.) After Edwin was killed
in war against his great enemy Penda, the heathen king of Mercia,
these princes returned home. The eldest, Eanfrid, became ruler of
the northern part of Northumbria, known as Bernicia. Mean-
while, Edwin's widow and former queen, Ethelberga, returned
with her young family to her native land of Kent. A little later,
"for fear of the kings Eadbald and Oswald" — who after various
disturbances had come to power in Northumbria — "she sent her
two children into Gaul to be brought up in the court of King Dago-
bert, who was her friend [and cousin], and there they both died in
their infancy . . ." (H. E. 2.20.) Our third item in this present
series concerns the royal succession in Kent near the end of the
seventh century, a time marking the boyhood of Bede and, inci-
dentally, about the earliest feasible period for the composition of
the poem Beowulj. (I speak of possibility; the probability is that
it came rather later.) Bede's narrative is concise, and we may take
it as it stands. "And in the same year, which is the 685th of the
Lord's incarnation, died Hlothere king of Kent the 6th day of
February, when he had himself reigned 12 years after his brother
Egbert, who had reigned 9 years. For he [that is, Hlothere] was
wounded in the battle of the South Saxons whom Edric the son oj
Egbert had gathered against him, and while he was yet in curing
105
JOHN C. MCGALLIARD
he died. And after him the said Edric reigned one year and a half:
and after his death that kingdom was for some space of time
brought to ruin through kings of uncertain right or not of the royal
kin; until the lawful king Wictred, that is to say, the son of Egbert,
was established on the throne, and by religion as well as by dili-
gence delivered his people from foreign assault." (H. E. 4.26; trans-
lation of Thomas Stapleton, 15 65; italics mine.)
We can hardly fail to observe that very often the pivot of strife
is a contest between uncle (father's brother) and nephew. This is
equally notable in Bede and in Beowulj. We have already noticed
the struggle within the Swedish royal family. Now let us turn to
the poet's treatment of Hrothgar, king of the Danes. Despite the
ravages of the monster Grendel, from which the hero Beowulf
comes as a deliverer, the Danish court is stately and splendid.
Around the venerable, aged king are grouped his gracious queen
Wealhtheow, his two (strangely) young sons, Hrethric and Hroth-
mund — and his nephew Hrothulf, son of his dead brother Halga.
The poet couples uncle and nephew in the same half-line: "HroS-
gar and Hropulf" (1017); he assures us that these "kinsmen"
(magas, 1015) in that high hall were resolute and valiant (swip-
hicgende/on sele pam hean, 1016); he even adds that Heorot (the
name of the hall) was filled with friends (1017-18). And then, in
just a line and a half, he slips in a premonition: the Danish nation
was not involved in treachery so far:
nalles facenstafas
peod-Scyldingas pendenfremedon. (1018-19)
The alliterative stress falls on the adverb penden, "so far."
This is the beginning of a long and festive scene; the court is
celebrating Beowulf's conquest of Grendel; gifts are presented to
the hero; stories are told of past Danish glory; speeches are made.
In one of these the queen, Wealhtheow, after congratulating Beo-
wulf, adds these remarks: "I know my gracious Hrothulf, (know)
that he will treat the young people kindly, if you, lord of the Scyld-
ings [that is, Hrothgar, king of the Danes] leave the world before
him; I expect that he will repay our sons with goodness — if he re-
106
Beowulf and Bede
members all the favors and kindnesses that we two [herself and
Hrothgar] did for his advantage and honor when he was still a
boy." Then, according to the poem, she went and sat beside her
sons, Hrethric and Hrothmund, in the part of the hall where the
young people sat, along with Beowulf. A few moments later she
presents a famous necklace to the hero; this calls for another
speech. Within its sixteen lines, she makes two pleas on behalf of
her children. She asks Beowulf to "be friendly in his counsel to
these boys" (1219-20) and again to be "kind in deeds to my son."
(1219-20 and 1226-27.) Then she concludes with this profession
of confidence: "Here every warrior is true to the other, gentle in
mood, loyal to his lord; thanes are trustworthy, the nation alert;
the retainers, provided with drink, do as I bid." (1228-31.)
It seems to me that anyone who from experience or intimate re-
port knew the world of Êthelfrith, Edwin, and Ethelberga or Eg-
bert, Hlothere, and Edric would understand Wealhtheow readily
enough. Had such a man been able to quote Shakespeare, he might
have said, "the lady doth protest — or profess — too much"; but
he would have spoken with sympathy. If she is really sure of
Hrothulf's attitude, why need she entreat Beowulf so earnestly
in behalf of her sons? Indeed, if she is sure, why mention Hrothulf's
expected conduct at all? The truth, of course, is that she is not
sure. Like any man or woman of seventh- or eighth-century Eng-
land, she has known or known of too many powerful uncles who
thrust aside their princely but insecure nephews. However glori-
ous the present, the future is uncertain and dangerous. If it is not
improper to say so of a queen, Wealhtheow is partly whistling in
the dark and partly putting out feelers for help. As to Beowulf,
when he eventually takes account of her appeal, he is polite, even
complimentary — but, I think, prudently reticent. He says only
that Hrethric will be welcome at the Geatish court — doubtless
either as tourist or political refugee — adding a quasi-proverbial
remark to the effect that a good man makes a good visitor.
Let us recognize, now, what the poet has done for us in this nar-
rative sequence within the larger episode of the hero's adventure
at Heorot. In these scenes he has dramatized situations and rela-
107
JOHN C. MCGALLIARD
tionships likely to occur often enough in his world and the world
of his audience or reader. Think of the unnumbered anxious but
unrecorded queens and princes here endowed with vicarious speech
and representation. A few have been mentioned; there must have
been very many more. To be sure, the poet was telling a story of
Denmark in the early sixth century — perhaps legend, perhaps
history, probably a mixture of both. But that does not impair its
relevance and validity for eighth- or ninth-century England.
Tangentially related to this theme of usurpation is the status
of joint or shared or sub kingship. Here too Beowulj and Bede are
reciprocally illuminating. In a well-known scene in the poem the
hero, victorious over Grendel and Grendel's dam, has returned
from Denmark to the court of his uncle Hygelac, king of the Geats.
The step which Hygelac now takes is not completely clear — to
the modern reader — from the poem itself. This is the passage:
"[Hygelac] gave him seven thousand, a hall and a throne."
. . . himgesealde seof an pusendo,
bold ond bregostol. (2195-96)
Seven thousand what? The poem continues: "The land, the native
ancestral domain in that nation was common inheritance to them
both together; broad sovereignty belonged primarily to the one of
higher rank" — that is, to Hygelac.
Him waes bam samod
on Sam leodscipe lond gecynde,
card eSelriht, oSrum swiSor
side rice pam Sser selra wses. (2196-99)
As has long been known, this context indicates that Hygelac gave
Beowulf seven thousand hides — from Old English hid, appar-
ently the land necessary to maintain a single family or household.
The Latin term was familia. Bede reports similar gifts in various
passages. For example, he says that King Oswy gave Peada, his
brother-in-law, the domain of South Mercia, "five thousand house-
holds" (regnum . . . familiarum quinque millium), separated by
the river Trent from North Mercia, which was a territory "of seven
thousand households" (terra . . . familiarum septem millium).
108
Beowulf and Bede
(H. E. 3.24.) Bede's evidence, along with other historical refer-
ences, of course, thus enables us to gauge the scope and significance
of the grant which Beowulf received from his uncle. For, what-
ever the conditions may have been in early sixth-century Geat-
land, the poet was surely thinking in terms of his England. So
viewed, it was a very substantial grant; and the poet's language
makes the fact of joint kingship quite definite.
In this light, and in the light of numerous references in Bede's
History, it has been plausibly suggested that Hrothulf may have
shared rule with his uncle, Hrothgar. (Klaeber, 3rd edn., p. xxxii.)
Such royal partnerships may well have facilitated aggression or
usurpation, but according to the ethics of the poem — and, I think,
of pre-Alfredian England — they did not authorize or justify it.
In both alike there was apparently no doubt who was the junior
partner and hence subordinate to the senior. In the language —
the characteristically English term — of the poem, it was clear
which was selra, "better" — that is, who had priority. The treat-
ment of the matter of succession is decisive in the poem. On the
one hand, the poet's sympathy allies him — and us — with Hroth-
gar's young son Hrethric over whose future the powerful Hroth-
ulf casts a threatening shadow. And on the other hand, the author
emphasizes his hero Beowulf's refusal to replace Hygelac's son
Heardred even when the situation might have appeared to justify
him fully. King Hygelac, evidently in the prime of his life, had
been killed while on a foreign campaign. His widow, Hygd, did
not believe that their young son "could protect his native land"
against possible enemies. She offered the kingship to Beowulf.
Hear the words of the poet: " . . . On no consideration could those
desolate ones obtain from that noble that he would be lord to
Heardred or that he would choose the kingship; however, he pro-
tected him [that is, Beowulf protected Heardred] with friendly ad-
vice, willingly, kindly, until he grew older, until he [actually! ruled
the Geats." (2373-78.)
So the poet reveals himself as a firm legitimist. I believe that
Bede was of the same persuasion. At any rate, the account of the
Kentish affair of Hlothere, and of the events preceding and fol-
109
JOHN C. MCGALLIARD
lowing his reign, points that way. Bede is content when Wictred,
"the lawful king," the son of Egbert — who had actually been suc-
ceeded by his (usurping?) brother Hlothere — achieves power.
We are all acquainted with the textbook generalization that goes
like this, with allowance for variation in phrasing: In the Ger-
manic nations the kingship was not strictly hereditary. No doubt
this represents the actual course of events with objective accuracy.
Many an unlucky prince saw a more aggressive or opportunistic
rival pop in, like Claudius, between the election and his hopes.
Yet, on the joint authority of Beowulf and Bede, should we be
wrong to infer the emergence in eighth-century England of a party,
or a body of opinion, in favor of legitimacy?
I shall not undertake to compare the views of our two authors
on the kingly office as a whole. As for Beowulj, the topic has re-
ceived considerable attention elsewhere. As for Bede, the portrait
of an ideal secular ruler never engages him centrally. Nevertheless,
there are more or less incidental expressions of attitude in the
two works that are worth noting because of their similarity. In
Beowulj, as in Old Germanic poetry generally, generosity, open-
handed gift-giving, especially as a reward of valor, is strongly ap-
proved, and its opposite, tightfisted avarice, is condemned. It is
interesting, though not surprising, to find Bede praising the rulers
he most admires for their liberality. Thus both Oswald — the
Northumbrian king canonized not long after his death in battle —•
and Oswin, sub-king of Deira, are described as generous ("lar-
gus"), Oswald to the poor and to pilgrims and Oswin to high and
low alike ("nobilibus simul atque ignobilibus"). (Oswald, H. E.
3.6; Oswin, 3.14.) Incidentally, in the case of Oswald, the preced-
ing paragraph comments on his earthly prosperity as well — a con-
nection common enough in Beowulf, where, we may observe, gen-
erosity is regarded rather as the cause than as the effect of a ruler's
success.
We might expect a religious historian to laud humility in a king,
and Bede does so — when he has a chance, which was apparently
not often. Thus Oswald was not only generous but always humble
and kindly ("semper humilis, benignus et largus" — H. E. 3.6).
110
Beowulf and Bede
As for Oswin, humility was his most conspicuous trait, only mo-
mentarily contrasted with a secular sense of the fitness of things,
as may be glimpsed in an anecdote involving the great Irish mis-
sionary bishop Aidan. As an aid in his constant travel, Oswin gave
Aidan a fine horse ("equum optimum"). Not long afterward,
Aidan encountered a poor man who asked alms. In his carefree,
Celtic way, Aidan promptly dismounted and handed over the
horse, regally caparisoned as it was ("ita ut erat stratus regaliter")
to the beggar. When king and bishop next met at dinner, Oswin
remonstrated: could not Aidan have given the man some other,
ordinary beast instead of that royal horse ("equum regium")
which Oswin had intended for Aidan's own use? Unworldly the
bishop may have been, but not unready with his answer: "Is that
son of a mare dearer to you than this son of God?" ("Numquid
tibi carior est ille filius equae quam ille filius Dei?" — H . E. 3.14).
After thinking the matter over for a few minutes, Oswin apolo-
gized profusely to Aidan and they were cheerfully reconciled. But
now Aidan in turn thought things over and presently dissolved in
tears. Speaking to his chaplain in their native Gaelic, he explained:
he was sure that Oswin could not be long for this world, for he had
never before seen a humble king. And so it turned out, as Bede
had, in fact, already related: Oswin was betrayed and slain by a
disloyal thane at the instigation of his cousin Oswy. Oswy, king of
Northumbria and actually ruler of the area Bernicia, it would
seem, could not tolerate coexistence with the sub-king Oswin,
ruler of the other Northumbrian area, Deira. (H. E. 3.14.) In
short, this was another homicidal feud within a royal family, like
so many noted and lamented in Beowulf and Bede alike. Our poet's
original audience would probably have shared Oswin's chagrin
about the horse. Prominent among the rewards given by Hrothgar
to Beowulf for his conquest of Grendel are eight royal horses, with
ornamented headgear (fsetedhleore), one of them with the king's
military saddle, handsomely decorated. (1035-41.) If our own
common sense is not enough, such a context highlights the egre-
gious unworldliness of the Irish missionary against the background
of Germanic and Anglo-Saxon secular values.
Ill
JOHN C. MCGALLIARD
Both poet and historian censure the opposite of humility — ex-

cessive pride or arrogance — when it leads to disastrous acts of
aggression in the relations between nations. The first reference to
Hygelac's death on his expedition against the Frisians tells us that
"fate took him off, after he because of pride asked for trouble, a
quarrel with the Frisians":
hyne wyrd fornam,
sypSan he for wlenco wean ahsode,
fsehSe to Frysum. (1205-7)
At somewhat greater length Bede recounts the attack of Ecgfrith,
king of Northumbria, upon Ireland in the year 684. The Irish were
not harming him, instead had been friendly to the English. Rav-
aged without cause, the Irish pronounced a curse upon Ecgfrith;
and it was believed that his defeat and death the next year at
Nechtansmere, in his campaign against the Picts, came as a just
retribution. (H. E. 4.26.) Warnings against arrogance and avarice
are, of course, conspicuous in Hrothgar's long speech addressed to
the young Beowulf after his victory over Grendel and his mother
(1700-84). And in the funeral eulogy at the end of the poem the
mourners declare that Beowulf was "the mildest and gentlest of
kings in the world [or] of men, the kindest to his people":
wyruldcyningfa]
manna mildust ond mon (Sw) aerust,
leodum liSost . . . (3180-82)
Yet we misrepresent the hero if we remember only his benignity
and forget his strength, strength available for other uses besides
the quelling of monsters. In his farewell speech he tells his people,
indeed, that he has not sought hostile intrigues or sworn false
oaths. But he also says: "I held [that is, ruled and protected] this
nation fifty years; there was no tribal king, none of the surround-
ing peoples, that dared attack me with allies, threaten with terror.
I lived out my portion of time on earth, held my own well . . ."
Ic Sas leode heold
fiftig wintra; nses se folccyning,
ymbesittendra senig Sara,
pe mec guSwinum gretan dorste,
112
Beowulf and Bede
egesan Seon. Ic on earde bad
maelgesceafta, heold min tela . . . (2732-37)
Proper enough, one might say, in a secular poem; but surely any-
thing of this kind is not to be expected from a monastic historian?
Well, Bede tells us how the good and pious King Sigbert, of Essex,
was assassinated by his own men in the year 653. The assassins of-
fered no motive except that they were angered because the king
spared his enemies excessively and too easily forgot injuries done
him on petition of the offenders. Thus he lost his life by obeying
the gospel. Nevertheless, says Bede, the fault was genuine; in fact,
one of the killers had been just such an offender. (H. E. 3.22.) To
be sure, the offense Bede has in mind involved Christian matri-
monial laws. Still, I think Bede would have us recognize that, how-
ever admirable the virtue of humility, a king should be "not too
tame neither."
In this connection we should observe the favorable mood and
tone in Bede's account of Êthelfrith, the early Northumbrian king
already mentioned. He was a very valiant man ("fortissimus")
and most desirous of fame ("gloriae cupidissimus") . He so far sur-
passed the other English leaders in devastating the native Celtic
population that he might be compared with King Saul — except
that Êthelfrith did not know the true God. Enforcing the com-
parison, Bede quotes with apparent approval Genesis 49:27:
"Benjamin shall ravin as a wolf: in the morning he shall devour
the prey, and at night he shall divide the spoil." (King James ver-
sion; Bede's text reads: "Beniamin lupus rapax, mane comedet
praedam, et vespere dividet spolia.") As students of the poem
have long recognized, the author of Beowulj uses a less direct tech-
nique in magnifying his hero by implied association with great fig-
ures of Germanic legend; but the basic method is psychologically
similar. As for the pursuit of fame, that, of course, permeates the
motivation of heroic action in the poem. I will cite a single ex-
ample. Preparing to go and avenge Êschere, devoured by Gren-
del's mother, Beowulf says to Hrothgar: "let him who may achieve
fame before death; that is afterward best for a warrior no longer
living."
113
JOHN C. MCGALLIAHD
. . . wyrce se pe mote
domes ssr deaj)e; paet biS drihtguman
unlifgendum sefter selest. (1387-89)
In quoting from the final eulogy of Beowulf himself above, I omit-
ted the last adjective, which happens also to be the last word of
the poem. His mourners declare the hero not only the mildest and
gentlest and kindest of kings and men but also "the most desir-
ous of praise," "lofgeornost." (3182.) Since the characterization
throughout the poem excludes any merely absurb vanity, "lof-
geornost" implies eagerness to do deeds worthy of praise. In Beo-
wulf's situation, such deeds would be acts of bravery or of gener-
osity. Klaeber, the editor of the poem, cites Bede's designation of
Êthelfrith which I have quoted above — "gloriae cupidissimus"
— and notes that in the Alfredian translation of Bede it is ren-
dered as "gylpgeornesta" ("most eager for glory"). Thus converge
or coincide attitudes and ideals from the Germanic Heroic Age,
from the early eighth-century church historian, from the late
ninth-century court of Wessex — and from our undated poem.
I can mention certain minor matters only briefly. Celebrating
the success and prosperity of his Christian convert hero, Edwin of
Northumbria, Bede relates that he had such splendor in his king-
dom ("tantum . . . in regno excellentiae") that not only were
banners ("vexilla") carried before him in battle, but a standard
bearer ("signifer") was accustomed to precede him in his progress-
es through the country; even in purely local movement along the
highway he had his banner — Latin tufa, English "tuf." (H. E.
2.16.) In Beowulf, alike in battles and at funerals, standards and
banners are fairly prominent. Worth recalling, perhaps, is that
Heorot, "Hart," the name of Hrothgar's hall in Denmark, has an
English onomastic counterpart: "Herutea," "Insula Cervi," Isle
of the Hart is the name of the monastic house presided over by
the famous abbess Hild. (H. E. 3.24.) Every reader of Beowulf
remembers the horse-racing engaged in by the Danes on their joy-
ful return from Grendel's pool, after the hero's first victory. "Some-
times competing, they traversed the fallow highway with their
horses":
114
Beowulf and Bede
Hwilum flitende f ealwe strsete
mearum mseton. (916-17)
An image of the Venerable Bede as a detailed rapporteur, if not an
aficionado, of the track may seem calculated to startle slightly.
But he was. The narrative concerns an event of the youth of Here-
bald, now — that is, approximately the year 731 — abbot of Wear-
mouth but once a callow pupil of Bishop John of Hexham. On one
occasion the bishop and his company of students, some laymen,
some intended for the clergy, were on a journey. When they came
to a stretch of road flat and wide and suitable for horse racing
("viam planam et amplam aptamque cursui equorum"), the boys
— especially the laymen — begged the bishop to let them have a
go at it. He gave in, excepting only Herebald from permission.
Herebald, of course, pleaded hard but to no avail. As the racing
continued, apparently for some time, he could no longer contain
himself and joined in the contest anyway. But alas, presently his
spirited ("fervens") horse suddenly jumped a low spot and pitched
Herebald on the ground. He landed on the only rock in the vicinity,
broke his thumb, cracked his skull, and lay unconscious for sev-
eral hours. (H. E. 5.6.) Bishop John's subsequent care and prayer
effected a miraculous recovery — and this, of course, was Bede's
motive in telling the story. The author's edifying purpose, how-
ever, does not impair the value of the narrative as evidence. We
observe that this bit of racing was casual, "amateur," and inci-
dental to a journey — just as in Beowulf. Here, as in many other
matters large and small, the poet did not have to rely on ancient
traditions from the Continent. He could draw on his experience
and observation of contemporary life in England.
Let us turn, finally, to an episode of the year 679 involving the
royal families of Ecgfrith of Northumbria and Ethelred of Mercia.
This is Bede's account (H. E. 4.21): "The ninth year of the reign
of Ecgfrith a hard battle was fought between him and Ethelred,
king of Mercia, by the river Trent, in which was slain Elfwine, king
Ecgfrith's brother, a young man of about eighteen years and well
beloved by both countries. For his sister too, named Osthryth, was
wife to king Ethelred. And whereas there seemed to have arisen
115
JOHN C, MCGALLIARD
an occasion of sharper war and longer enmity between the fierce

kings and peoples, Theodore the bishop, beloved of God, making
use of divine help, by his wholesome exhortation quenched the fire
of so great a peril — in such a way that, the kings and people being
pacified on both sides, the life of no man perished for the death of
the king's brother, but only a due sum of money was given to the
king that was the avenger." (Translation by Stapleton.)
Several features of this succinct narrative sound notes familiar
to the reader of Beowulf: the blood feud, along with its role in ac-
tual war, and the possibility of settlement by money; marriage as
an instrument of foreign policy; and the tragic situation of the lady
Osthryth, whose young brother Elfwine was slain by her husband
Ethelred's men — if not, indeed, by Ethelred himself.
The "avenger" (ultor) of Bede's account is, of course, King Ecg-
frith of Northumbria. His brother, Elfwine, was killed by a Mer-
cian or Mercians; therefore Ecgfrith would quite normally be
expected to dispatch either Elfwine's slayer, or an important
member of his family or, at all events, a prominent man affiliated
with the party that slew Elfwine. This was the standard Germanic
code; Miss Dorothy Whitelock (in The Audience of Beowulf) has
shown that it was followed long after the advent of Christianity in
England. To take only one example from the poem, Beowulf him-
self tells how he slew Daeghrefn on the expedition in which Hygelac
lost his life, quite probably at the hands of this same Dseghrefn.
(2501-8.) However, for the man who had the obligation of exact-
ing vengeance there was an alternative — recognized, ancient, and
honorable. Like Ecgfrith in our story, he could accept an adequate
payment from the slayer or from his family or friends. The Anglo-
Saxon law codes, in fact, fix a scale of values — not to call it a price
list — ranging from king down to slave. This was known as wer-
geld, "payment for a man." Although Christian influence was
doubtless exerted in favor of this alternative to blood vengeance,
wergeld is far older than Christianity in the Germanic world. The
Icelandic family sagas, dealing with life in the pre-Christian tenth
century primarily, record its abundant employment. It is promi-
nent in our poem too. Again, I will mention only one instance.
116
Beowulf and Bede
Beowulf's father, Ecgtheow, had killed a man of the Wilfing clan
or family in a feud: to prevent further turmoil, he came to the
court of Hrothgar, king of the Danes. Hrothgar, the pagan or sec-
ular equivalent of the archbishop Theodore in Bede's narrative,
acted as mediator. I will quote only the concluding part of Hroth-
gar's fourteen-line account: "Then I settled the quarrel with
money; I sent ancient treasures over the ridge of water to the
Wilfings; he [Ecgtheow] swore oaths to me (i.e., to keep the peace
henceforth)."
Si55an pa faehSe feo pingode;
sende ic Wylfingum ofer waeteres hrycg
ealde madmas; he me apas swor. (470-72)
Returning to Bede now, we were told that Ecgfrith's and Elf-
wine's sister Osthryth was the wife of the Mercian king Ethelred.
This marriage doubtless played a part in a political arrangement;
it may have represented an alliance between Northumbria and
Mercia; or perhaps it was intended to compose a difference be-
tween two royal houses. If so, it was evidently not a lasting suc-
cess. The poem, again, offers a parallel. During Beowulf's visit at
King Hrothgar's court he learned of the betrothal of Freawaru,
daughter of Hrothgar, to Ingeld, the young king (or king to be)
of the Heatho-Bards. He explains the design to Hygelac: "The
lord of the Scyldings, protector of the realm, has arranged this,
and counts it a good plan that he may with this woman settle a
number of deadly feuds [and] quarrels." But Beowulf is skeptical
of the outcome; he adds: "Seldom does the slaying spear rest, even
for a little while — after a leader's fall — even though the bride be
excellent." (2024-31.) And he goes on to conjecture a vivid scene
in which the spark of old enmity will be rekindled. He pictures the
Danish bride and her Danish escorts as they come into the Hea-
tho-Bard hall; some of these Danes will carry weapons and wear
ornaments taken from dead Heatho-Bards — Heatho-Bards slain
in the quarrel to which this marriage is designed to put an end. Let
the poet take it from here:
"Then an old spearman will speak over the beer, one who catches
sight of an ornament, one who remembers everything, the slaugh-
117
JOHN C. MCGALLIARD
ter of men (and all) — he has a savage spirit; he begins to try out
the mind of a young champion, to awaken the evil of war; and he
speaks these words: 'My friend, can you recognize the sword, the
one your father carried to battle — excellent weapon — the last
time, where the Danes slew him . . . ? Now the son of one or an-
other of those slayers walks upon the floor here, exulting in his ar-
mor, boasts of the killing, and wears that treasure which by right
you ought to have.' Thus [the old man] prompts and reminds him
on every occasion with bitter words, until the time comes when
the lady's escort — for his father's deeds — lies blood-stained after
the bite of a sword, his life forfeited. . . ." The avenging Heatho-
Bard will steal away; but now pledges will be broken on both sides;
Ingeld will be estranged from his wife; and war will be renewed be-
tween Danes and Heatho-Bards. (204 Iff.)
History — Bede's History, at all events — does not tell us just
how the war broke out between Northumbrians and Mercians.
And usually it is poetry rather than history that offers us scenes
like the one we have been looking at in Beowulf. But some of the
material circumstances and even more of the motivations, feel-
ings, and impulses depicted by the poet must have figured in many
a crisis at many an Anglo-Saxon court. Bede mentions the "fierce"
("feroces") natures of kings and peoples alike and makes clear
Ecgfrith's initial resolution to seek blood vengeance for Elfwine,
the young prince regarded as "very likable" ("multum amabilis")
by both nations. Bede tells us, the poet shows us how the code of
private vengeance could lead to public war.
Now, at last, let us consider Osthryth, sister of the slain Elfwine
and wife of Ethelred, king of his Mercian slayers. Of all those in-
volved, her anguish must have been the most bitter because her
emotions were utterly divided — between grief for her brother and
loyalty to her husband. Bede, of course, says nothing about this,
merely recording that she was the sister of one man and the wife
of the other. Historians generally, and medieval historians espe-
cially, seldom venture into the realm of subjective experience —
except for visions and dreams. Besides, Elfwine's plight was fre-
quent enough in Germanic life. But literature steps in to fill the
118
Beowulf and Bede
gap. To be sure, Osthryth had no poet to lament her fate; or, if
she did, the work has not come down to us. But there is a queen
in Beowulf whose tragic position is almost identical, or rather,
even more poignant. In this story Hildeburg, a Danish princess, is
the wife of a king whose name is Finn; he rules over the Frisians or
Jutes; they have a young son of military age. Hildeburg's brother,
Hnaef, and a company of Danes have come, apparently on a visit,
to Finn's court. In some way a deadly battle breaks out at night
between Danes and Frisians (or Jutes) . Both Hnaef and the son of
Finn and Hildeburg are killed — fighting on opposite sides, pre-
sumably. In the poet's rendering our attention is focused primari-
ly on Hildeburg; after three opening lines which identify the story
he continues thus: "Hildeburg, indeed, had no need to praise the
faith of the Jutes; guiltless, she was bereft of dear ones at that
shield-play, of son (s) and brother (s); wounded by the spear, they
fell to their fate; that was a sorrowful lady! Not without cause did
Hoe's daughter [Hildeburg] mourn her destiny, after morning
came, when she could see the evil slaughter — where before she
had had the greatest happiness in the world." (1071-80.) After
giving the terms of a truce between the survivors, the poet de-
votes eighteen verses to the common funeral pyre on which the
dead from both sides are burned. Here too Hildeburg's position is
central. "Then Hildeburg commanded them to commit her own
son to the flame on Hnaef's pyre, to place him beside his uncle on
the fire. The lady lamented, uttered her grief in chants." (1114-
18.)
By way of footnote, there is a violent sequel to each of these
tales of unhappy queens. The Beowulf poet tells us how the Danes
later attacked in force, slew king Finn, and carried Hildeburg back
home to Denmark. (1138-59.) And Bede, citing the occurrence as
the event of the year 697 — nearly two decades after the North-
umbrian-Mercian war — notes that Osthryth was murdered (in-
terempta) by her Mercian nobles. (H. .E.5.24.)
The conclusion toward which I am drawing is doubtless already
evident. The deliberately paced reader of Beowulj—and all read-
ers of the poem in Old English pace deliberately — feels both its
119
JOHN C. MCGALLIARD
depth and its immediacy. Like the much shorter Battle of Mai-
don, it is three-dimensional — to a degree far beyond most Old
English narrative poems. This convincing human significance per-
vades the entire work, including everything from plot, character-
ization, and "digressions" to appositely cited proverbs. Its density
and richness derive from its intimate relationship to contempo-
rary life. Not forgetting that he was a Trojan prince, Chaucer
makes his Troilus a medieval knight. Shakespeare, doubtless
aware that Hamlet was a house-burning Scandinavian avenger,
presents him as a Renaissance intellectual. The Beowulf poet took
his plots, his episodes, and his '"digressions" from Germanic tradi-
tion. But he clothed these bones with the flesh and blood, the mind
and heart of his own time. The portrait of the hero fits the highest
ethical ideal of the age; it could scarcely have been drawn very
differently by Bede himself. Beowulf is as steadily wise and good
as he is strong. He is neither infallible nor all-powerful. That is
one reason, I think, why we believe in him, accept him as "real,"
in an appropriate meaning of the word. The other reason is the
world — the human world — in which he lives and acts. That
world has the variety of life itself—life in Anglo-Saxon England,
with its peculiar mixture of good and bad within and among men,
of trust and treachery, of predictable and unpredictable. For inde-
pendent testimony about the milieu of hero and poet we turn to
history: to the Old English Annals and other sources — but above
all to the masterly work of Bede.
And now a very brief epilogue.
Our Queen Osthryth, unlike Hildeburg, did not mourn her
brother beside a funeral pyre. All her people were Christian, so
doubtless Elf wine received orthodox rites. Yet, musing over the
Sutton Hoo ship burial — or rather cenotaphic memorial — put
down only a few decades earlier in East Anglia, one may briefly
indulge a fleeting fancy. Might not a similar commemoration have
been bestowed upon an attractive and popular young prince,
brother and brother-in-law of the two most powerful kings in the
England of that time? I shall not urge my readers to form parties
of amateur archaeologists and spend a summer digging — perhaps
120
Beowulf and Bede
along a Mercian-Northumbrian boundary river — for Elf wine's
ship. For all that, it could just possibly be there!
We are on more solid ground when we align Sutton Hoo with
the funerals described in Beoioulf. There are three: Hnsef s, which
we have noted — a funeral pyre; Scyld's, at the beginning of the
poem — here a ship bearing the body and rich trappings, not bur-
ied but launched on the open sea; and that of the hero, Beowulf —
cremation on a pyre followed by the erection of a memorial bea-
con. Together they fill more than a hundred lines of the poem;
each is a vivid and striking scene. This indicates the interest of
the poet and inferentially of his audience — interest in the cus-
toms of the past; and, since Sutton Hoo, we must say not merely
of the Continental but of the insular past as well. Written history
is almost totally silent about these things; they were heathen in
origin, and the ecclesiastical writers were self-consciously Chris-
tian. Hence it is that old poets and new archaeologists collaborate
in supplementing the record transmitted to us by historians —
even such excellent ones as St. Bede.
121
T. J. OLESON
VIKING-TUNNIT-ESKIMO
BY 800 Western Europe had reached, relatively speaking, a condi-

tion of some stability and peace. The Merovingian dynasty had
been replaced by the Carolingian, and the Moslem incursions from
Spain into Gaul had been stopped. The Saxons had been incorpo-
rated into the Frankish state and were in the process of being
Christianized, and the Slavic tribes beyond them posed no great
threat. The Lombards in Italy had made their submission to the
Frankish king and their territories formed a part of his realm; the
Avar threat had been wiped out in a series of highly profitable
campaigns. It is true that the Moslems remained a potential
threat to the southern shores of the Mediterranean, particularly
to Italy and its adjacent islands. Nevertheless, in comparison
with the previous three centuries a certain tranquillity reigned
and the tide of culture which had been at low ebb for the last two
or three centuries was rising again in the movement popularly
known as the Carolingian Renaissance. The origins of this "renais-
sance" are to be sought in the flourishing culture of eighth-century
England, a country which although not a unitary state was rela-
tively free from bloody tribal rivalries and boasted a high level of
NOTE. The research for this paper was in part made possible by a Faculty Research
Fellowship granted by the Social Science Research Council.
122
Viking — Tunnit—Eskimo
scholarship and learning. Scholars were now busily engaged on the
Continent in monastic foundations, in the cathedrals, and in the
royal Palace School of the Frankish kings at the task of preserv-
ing, digesting, and imitating the works of the classical culture of
Rome and to a lesser extent that of Greece. The "fierce" German
barbarians, who in the fifth and sixth centuries had settled in vari-
ous parts of the western half of the Roman Empire, were being
successfully assimilated into a fast-growing and vigorous Chris-
tian society.
Little as it knew it, Europe was, however, standing on the
threshold of a new age of anarchy and chaos — the Viking Age. It
was to be a period of violence and virility, of destruction and dis-
aster, of exemplary endurance and shameful submission; but it
was also to be a period pregnant with vital forces which, after the
initial bloody onslaughts, were to express themselves creatively in
every sphere of life. But first there was agony to be endured. The
Moslems were to launch new and devastating attacks in the west-
ern Mediterranean. The Magyars were to occupy the great plain
of Hungary and from it set out on their massive booty-gathering
raids to all of Western Europe. The descendants of the great
Charles were to engage in internecine warfare, crippling the power
of the Carolingian dynasty and thereby contributing to the
growth of feudalism with its decentralizing tendencies.1
Serious as all these dread demons of chaos were, they vanish al-
most as shadows before the mighty agents of destruction which
were to descend on Western Europe in the ninth and tenth cen-
turies. Fittingly they were spawned in the north, the part of the
earth which contemporaries believed to be the home of Satan and
the evil spirits who did his bidding. He who reads the Gospel, says
the homilist, faces north in order to show that God's word over-
comes the forces of evil, for the north symbolizes the devil.2
In the last decade of the eighth century there emerged from the
deep fjords of Norway and the sunny sounds of Denmark the last
*A convenient summary of these events is Christopher Dawson, The Making
of Europe (New York, 1932; paperback edition in Meridian Books).
* Homiliu-bok, ed. T. Wisen (Lund, 1872), p. 123.
123
T. J. OLESON
and most terrible of the Teutonic barbarians. What brought about

this sudden onslaught? The most likely answer is overpopulation,
especially in Norway. The violent irruption thence was preceded
and paralleled by a peaceful exodus of large numbers of Norwe-
gians, who established themselves in the island chain north of the
British Isles, the Hebrides, Orkney, Shetland, and Faroe islands.
Norway has always been a country whose soil has only grudgingly
yielded a meager harvest and it is not surprising that in a period
of expansion and growth its resources should prove inadequate in
the face of an increasing population.
The descent of the Norwegian Vikings on Western Europe ante-
dates by some years the outburst of other Vikings from Denmark,
a country whose soil is much more generous than that of Norway.
The cause for the Danish raids may thus have been different.
Tales of the rich booty brought back by the Norwegians may have
aroused a desire for emulation on the part of the Danes. Or it may
be that the violent conversion of the Saxons by Charlemagne and
their political subjection aroused fears of Prankish encroachment
in the hearts of the Danes and a dread that their turn would come
next.8
Be that as it may, all the Scandinavian peoples had by the ninth
century perfected ships which lent themselves ideally to hit-and-
run raids on nearby countries which could be reached by coastal
navigation. The longship, narrow, low-built, suited to rowing, ca-
pable of carrying from twenty to sixty warriors, was well adapted
not only to coastal navigation and the crossing of moderate ex-
panses of not too stormy waters, but also to penetration far inland
on numerous rivers which could serve as highways into the interior
of Western Europe and England.4 Germany, France, Spain, Eng-
land, Scotland, and Ireland became in the ninth century all too
familiar with the sight of these "dragon" ships as they made their
way especially to centers such as monasteries where rich booty
might be expected.
8
See A. W. Brogger, Ancient Emigrants (Oxford, 1929); J. Brondsted, The Vi-
kings (London,1933).
* A. W. Brogger and H. Shetelig, The Viking Ships (Oslo, 1951).
124
There is no doubt that the great majority of attacks were, at
least in the first half of the ninth century, booty-gathering expedi-
tions, but even then there may have been, as there certainly were
later, other motives for these overseas ventures. The Vikings have
been truly designated as cruel and fierce barbarians, and indeed
they showed themselves as such, but they had another side to
their character. The inhabitants of Norway and Denmark in the
pre-Viking period were members of communities of free-born
peasants, who in Denmark led an agrarian life and in Norway sub-
sisted by husbandry and hunting. When overpopulation and un-
stable political conditions in the ninth century prompted them to
seek new lands overseas, they only sought to continue their tradi-
tional way of life.
It cannot be asserted that the earliest raids on England were
stimulated by such a motive, but this cannot be ruled out. It may
be that the Scandinavians, upon finding such rich centers of
wealth as the monasteries and churches of both the British Isles
and Western Europe, were for the moment diverted from their pri-
mary concern of finding new homelands to the plunder of what
must have seemed to them fabulous riches. At any rate we know
that after spending some years or even decades in booty-gather-
ing expeditions, the Vikings in almost all cases turned their atten-
tion to the acquisition of permanent bases and homes in both the
British Isles and the countries of Western Europe, especially Gaul
or present-day France.
This process is so well known and has so often been discussed
that it is unnecessary here to recount the history of the Viking in-
cursions and settlements in Western Europe.6 The early attacks
on England in the first half of the ninth century may be described
as in the main pirate raids. We are also familiar with the change
of emphasis which led to an attempt to establish, with consider-
able success, permanent Scandinavian enclaves within the do-
mains of the Anglo-Saxon kings, notably the territory, if we may
employ that term, which came to be known as the Danelaw from
the fact that among its inhabitants the law of the Danes was the
B
See J. C. H. R. Steenstrup, Normannerne (Copenhagen, 1876-1882).
125
T. J. OLESON
sovereign authority — a result of the Germanic concept of law

which guaranteed to each individual the rights which were his
by birth. We know also that in the legal, military, political, social,
and constitutional fields the impact of the Vikings on Anglo-Saxon
England was very considerable. And when these early ninth-cen-
tury settlers and their descendants had been to a considerable ex-
tent assimilated in the course of the tenth century, a fresh incur-
sion of Danes in the first four decades of the eleventh century fur-
ther transformed the structure and organization of Anglo-Saxon
society. It would again be superfluous to mention the enormous
consequences of the Viking attacks on France in the ninth cen-
tury. They were to a large extent responsible for the shattering of
the somewhat exotic unity which Charlemagne, by what was
really only a tour de force, had succeeded in imposing on the ter-
ritories of which he had been crowned emperor by the pope on that
most easily remembered of dates, Christmas day, 800. The Viking
invasions of France may have made the development of feudalism
inevitable in that country, but they also had even greater conse-
quences in the evolution of two kingdoms, England and Sicily,
that were the precursors of the national state of later medieval
and modern times.
The conquest of Anglo-Saxon England welded the vigor and po-
litical adaptability of the Norman descendants of the Vikings to
the advanced administrative competence of the Anglo-Saxons.
This combination produced an efficient system of government to-
gether with feudal institutions that preserved ancient Germanic
beliefs in the supremacy of law and the duty of both king and folk
to maintain in cooperation if possible, in opposition if necessary,
the supremacy of that law. The later evolution of both parliamen-
tary institutions and the common law, especially the latter, owes a
great deal to the Anglo-Saxon heritage which the Normans were
careful to preserve. It is true that parliamentary institutions were
not peculiar to Norman England and indeed developed to a cer-
tain stage in other countries, for example Spain, before dying pre-
maturely. Only in Norman England, however, did the Germanic
concept of law survive to such an extent that it fructified both the
126
legal and the constitutional practices and procedures of the Eng-
lish-speaking world.
The Norman genius was to express itself in a different way in
Sicily, the other kingdom that had its ultimate origin in 911 when
Charles the Simple invested the Viking leader Hollo with what
was to become the duchy of Normandy. Incidentally one can only
admire the forbearance and far-sightedness of Charles the Simple
during this embarrassing episode. The chroniclers tell us that Hollo
"refused to kiss the foot of Charles when he received from him the
duchy of Normandy. 'He who receives such a gift,' said the bish-
ops to him, 'ought to kiss the foot of the king.' 'Never,' replied he,
'will I bend the knee to anyone, or kiss anybody's foot.' Neverthe-
less, impelled by the entreaties of the Franks, he ordered one of
his warriors to perform the act in his stead. This man seized the
foot of the king and lifted it to his lips, kissing it without bending
and so causing the king to tumble over backwards. At that time
there was a loud burst of laughter and a great commotion in the
crowd of onlookers."6 Although these same unbending Normans
were ambitious and a thorn in the side of the French kings they
undoubtedly contributed greatly to the process through which
France became the outstanding power in thirteenth-century Eu-
rope, and it was the act of Charles the Simple that transformed
the Normans from great enemies of western Christendom into its
greatest champions, both in the sphere of Church reform and in
the later Crusades.
The contempt for authority shown in the episode of the kissing
of the foot is somewhat ironical when one considers the develop-
ment of the other kingdom established by the Norman descend-
ants of the Vikings in the eleventh century. In the years between
1016 and 1090 a handful of Normans carved out a kingdom in
southern Italy against the opposition of not only petty Italian rul-
ers but the Byzantine emperors, the Moslem rulers of Sicily, and
various popes and Holy Roman emperors. Here they established
a state which in its emphasis on the authority of the ruler and the
subordination of the subject to the state reminds one more of Nazi
9
F. A. Ogg, A Source Book of Mediaeval History (New York, 1907), p. 172.
127
T. J. OLESON
Germany than of any other state of modern times. The most bril-
liant embodiment of this absolutism was Frederick II, stupor
mundi or "wonder of the world." He regarded himself as almost a
semi-divine being, the representative on earth of necessity and
justice. One can imagine what would have been the fate of one
with the temerity to act toward him as Hollo did toward Charles
the Simple. But Nemesis overtook Frederick. His attempt to im-
pose his authoritarianism and economic system on the Papal
States and the increasingly independent towns of northern Italy
ended in disaster, and we are told that the emperor died because
he neglected, or failed to realize that he was neglecting, the advice
of a soothsayer. This individual had told him that he would die in
Florence and that he must avoid it at all costs. This Frederick did,
but in 1250 he came to Castel Fiorentino in Sicily and there in ful-
fillment of the prophecy he died after a short illness. At his death
or shortly thereafter the kingdom that stemmed from the Vikings
of Normandy passed into other hands.7
It is not my intention to pursue further these reflections on the
history of the Vikings in Western Europe. I wish rather to discuss
a less well known episode in the history of the Vikings, their ex-
pansion north and west across the Atlantic, their colonization of
Greenland, and their fate in the Arctic regions of Greenland and
Canada. Some portions of this episode in the history of the Vi-
kings are well known, such as the Vinland voyages. Other and
later features are less familiar and I wish to discuss them at some
length.
The peaceful exodus from Norway to the island chain north of
Scotland in the late eighth and the ninth centuries was followed
by a further and much greater migration from Norway in the last
half of the ninth century when Harald the Fairhaired was seeking
to make himself sole king of the Norwegians. Some time after 850
the Norwegians both at home and in the British Isles became
aware of the existence of a large island in the North Atlantic.
Whether they learned of it by being accidentally driven oif course
to it or whether they heard of it from the Irish who had long been
7
E. Kantorowicz, Frederick II (London, 1931).
128
aware of it is not known. Some Irish priests had established them-
selves there possibly even earlier than the eighth century and car-
ried on their ascetic way of life under the midnight sun, which, we
are told, was bright enough to allow them to pick the lice off their
shirts.8 At any rate the Norwegians began settlement of the island
shortly after 870, taking with them enough Irish slaves or retain-
ers so that today the blood of the Icelanders is estimated to be at
least 30 per cent Irish.9
The island to which was given the inhospitable name of Ice-
land was then, we are told, fully settled in the next sixty years.
Iceland lies halfway between Europe and America. Its discovery
made inevitable the discovery of the latter. Ships driven off course
west of Iceland could easily sight the mountains on the east coast
of Greenland, which indeed can on occasion be seen by abnormal
refraction from the west coast mountains of Iceland. Preoccupied,
however, with the problems of settling a new country and blessed
with abundant land to begin with, the Icelanders made no at-
tempt for a hundred years to visit, let alone settle, Greenland. It
is true that at some time in the first decades of the ninth century
a certain Gunnbjorn Ulfsson was driven off course and sighted
either the mountain peaks of east Greenland or islands off Ang-
magssalik, which though never definitely located were henceforth
known as the Skerries of Gunnbjorn. Again around 980 some Ice-
landers spent a winter on the icy east coast of Greenland but
without any lasting result.
In 982 a citizen of the Icelandic commonwealth, Eirikr Thor-
valdsson, commonly known as Eric the Red, was sentenced to
three years' outlawry for homicide. Spurred, it would seem, by re-
ports of the vast land west of Iceland, he decided to spend his
three years' sentence in exploring this country. It is not without
significance that Eric and his father, who had come to Iceland af-
ter being convicted of homicide, had lived on various farms of
poor quality where only a meager living could be made. Eric may
8
Dicuil, Liber de mensura orbis terrae (Berlin, 1870), pp. 42-44.
9
On the discovery and settlement of Iceland see Jon Johannesson, Islendinga
saga (Reykjavik, 1956-1958), 1,11-49.
129
T. J. OLESON
have been looking for "greener pastures." At any rate he spent the
three years of his outlawry exploring the west coast of Greenland
and found there many hospitable fjords covered in summer with
lush vegetation, and in many cases no less attractive than many
of the better parts of Iceland. He decided to settle in this land.
He returned to Iceland in 985 and reported his discovery of a
new land to which he gave, for propaganda purposes we are told,
the enticing name of Greenland. A colonization venture was
launched and in 986 Eric led a flotilla of 25 ships, 14 of which
reached the west coast of Greenland, the other 11 being either lost
or driven back to Iceland. In the next few years two settlements
arose on the west coast. These were to be known as the Eastern
Settlement, around present-day Julianehaab, and the Western
Settlement, in the vicinity of the Godthaab fjords.10
What attracted the Icelanders to Greenland was not only the
possibility of following an economy based, as in Iceland and Nor-
way, on husbandry, supplemented by hunting, but even more the
great abundance of game. There were herds of reindeer in the in-
terior; whales, walrus, narwhal, and bears in the sea and on the
ice north of the colonies. Eider ducks were also to be found in the
northern regions, and polar foxes and white falcons particularly
on Baffin Island. Voyages to the west of Davis Strait and north
and west of Baffin Bay must have begun as soon as the Icelandic
colonies in Greenland were established. These voyages were
known as Nordrsetuferdir and these districts as Nordrseta (north-
ern "sitter's" region) .11
Voyages to the east coast of America also began early. Accord-
ing to one source, Newfoundland and the shores of Labrador and
Baffin Island were sighted by a certain Bjarni Herjolfsson in the
very year in which the first settlers arrived in Greenland. Accord-
ing to another source Leif the son of Eric the Red landed in three
10
On the discovery of Greenland see ibid., pp. 121-125; Jon Duason, Land-
konnun og Landndm Islendinga i Vesturheimi (Reykjavik, 1941-1947), pp. 53-82.
On the Skerries of Gunnbjorn see H. Hermannsson, Jon Gudmundsson and His
Natural History of Iceland, Islandica XV (Ithaca, N.Y., 1924), pp. 29-31.
11
On the economy and culture of Greenland in the Middle Ages see Johannes-
son, tslendinga saga, 1,359-488.
130
regions known as Vinland (Wineland, possibly the New England
coast), Markland (Woodland, some portion of the forested part
of Labrador), and Helluland (Flagstoneland, no doubt Baffin
Island) in the year 1000. Among other voyages was a colonization
venture by an Icelander named Thorfinnr Karlsefni who came to
Greenland shortly after the year 1000 and there married the wid-
ow of one of the sons of Eric the Red. He spent two or three years
somewhere on the east coast of America between New York and
the Gulf of St. Lawrence. The data supplied by the two sagas,
Eiriks saga rauda, and Graenlendinga saga, that describe the voy-
ages are so vague, confused, and sometimes contradictory that it
has proved impossible to localize Vinland, although it is not for
lack of trying on the part of scholars. Vinland has been located,
for example, on the west coast of Greenland by a scholar who
thought the Icelandic colonies there were to be found on the east
coast; it has been located in James Bay on the hypothesis that the
climate had been much warmer around the year 1000 than it is at
present; it has been located on the Great Lakes; it has also been
located in Florida and in many other spots. The truth of the mat-
ter is that any attempt to locate Vinland will be futile until ar-
chaeological research has uncovered some evidence of the site of
the colony. So far none has been found in a locality which has the
mild winter climate which both sagas agree characterized Vin-
land.12
In 1961, however, the Norwegian explorer and author Helge
Ingstad found some house ruins at L'Anse-aux-Meadows on the
northern tip of Newfoundland which he thought might be houses
the Icelanders built there. In 1962 further excavations were car-
ried out at this site. These revealed that the houses might be but
were not necessarily Norse structures from the Middle Ages. Very
few artifacts were found, only some iron nails and quantities of
slag, which showed that iron had been smelted there. No final re-
port has appeared but Carbon 14 tests appear to suggest a date in
12
On the Vinland voyages see ibid., pp. 186-242; John R. Swanton, The Winer-
land, Voyages, Smithsonian Miscellaneous Collections, CVII, No. 12 (Washing-
ton, D.C., 1947).
131
T. J. OLESON
the neighborhood of 1000. Claims have been made that this was
the site of Vinland but the climate of northern Newfoundland is
such that it can in no sense fit that of the Vinland described in the
sagas, and the grapes from which Wineland got its name are not to
be found there. Various attempts have been made to get around
these objections. It has been suggested that there were two Vin-
lands, a northern and a southern one. It has been contended that
vin in Vinland means not wine but meadows, a suggestion that is
philologically unsound and indeed irreconcilable with all refer-
ences to Vinland from the earliest mention of it in a literary work,
Adam of Bremen's History of the Archbishops of Hamburg-
Bremen, written about 1070. Some believe that the climate of
northern Newfoundland has deteriorated greatly since the year
1000 but there is no evidence that this is so. Indeed it remains a
fact that if one is to place any reliance on the accounts of the Vin-
land voyages given in the two major sources, the most likely loca-
tion of it is on Cape Cod or its environs where, however, in spite of
a good deal of amateur archaeological work, no trustworthy evi-
dence has been found.13
We do not know how many voyages were made to Vinland. The
two sagas record only those made by people who were either mem-
bers of, or connected with, the family of Eric the Red. There is no
reason to believe that there may not have been others. But there
can be little doubt that no real attempt was made except by Thor-
finnr Karlsefni to found colonies there, an attempt he abandoned
because of the hostility of the natives, whether these were Indians
or remote ancestors of the present-day Eskimo. Even the location
of Vinland may have been forgotten, for we are told that in 1121
a certain bishop sailed from Greenland in search of it.14
The Vinland voyages have, in short, exercised such a fascination
on all who study them that in many cases their judgment has be-
come beclouded and their imagination has run riot. What was only
a fleeting and unimportant episode in the history of the Vikings
18
H. Ingstad, "Discovery of Vinland," Arctic Circular, XI (1963); Landet un-
der Leidarstjernen (Oslo, 1959), pp. 245-272.
Ânnalar og Nafnaskrd, ed. Gudni Jonsson (Reykjavik, 1948), sub anno 1121.
132
Viking — Tunnit — Eskimo
has been made to appear something spectacular, dramatic, and
consequential. This has been done, too, at the expense of the his-
tory of the really important sphere of activity of the Vikings in
America, i.e., the history of the five hundred years which the Vi-
kings spent in Greenland, Labrador, Hudson Bay, and the islands
of the Canadian Arctic. This was a period during which the Vi-
kings gradually lost their language, their religion, and to a consid-
erable extent their physical identity. Let us briefly examine this.
Until the close of the fifteenth century communications were
maintained between the Icelandic colonies in Greenland and the
mother country and Scandinavia. After 1262 when Iceland and its
colonies in Greenland accepted the king of Norway as their per-
sonal sovereign, Greenland came more and more to depend on Nor-
way for its contact with the outside world. This was partly due to
the decline of Icelandic shipping in the thirteenth century and to
the increasing monopolistic commercial system which the Norwe-
gian crown enforced on its tributary lands. After the middle of the
fourteenth century only ships licensed by the crown could sail to
Iceland or Greenland and direct sailings between these two lands
were forbidden.15
The ties which bound Greenland to the outside world were
those of religion and trade. Christianity, of course, became the re-
ligion of Greenland when it was adopted by the Icelandic Althing
in the year 1000 and shortly thereafter Thjodhildr, the wife of
Eric the Red, built the first Christian church to be erected in the
Western Hemisphere. The ruins of this were only discovered in
1961. It was a very small and unassuming structure.16 Christiani-
ty, however, spread throughout the settlements and although the
population of the settlements was small — variously estimated at
3,000-10,000 — Greenland was made an episcopal diocese in 1124
with the cathedral church located at Gardar. Tithes were paid to
Rome chiefly in walrus tusks and ropes made from walrus hides,
15
Johannesson, Islendinga saga, II, 147-158; Duasoii, Landkonnun, pp. 1209-
1335.
18
M. Wolfe, "Thjodhild's Church," American Scandinavian Review, LI (1963),
55-66.
133
T. J. OLESON
and bishops were regularly appointed until the time of the Refor-
mation, but ceased to reside in Greenland after 1378. Why this was
so is a mystery.17
Trade was also an important tie with Europe. The Greenland-
ers needed or desired certain products unobtainable in their coun-
try. Wheat and barley were probably imported in limited quanti-
ties. The same possibly applies to the importation of timber to
supplement the driftwood found especially on the coasts of Green-
land north of the settlements. The bulk of timber, however, was
no doubt obtained from Labrador. A ship that had gone there from
Greenland was driven to Iceland in 1378.18
But the most important and necessary import from Europe was
iron. Throughout their existence the Eastern and Western Settle-
ments seemed to have been supplied with at least the minimal
requirements of iron necessary for husbandry and even to have
supplied iron to the hunters who early took up abodes in the game-
rich areas of the Arctic north and west of the farming settle-
ments.19 It is evident, however, that iron was never in plentiful
supply in spite of the fact that the Greenlanders produced a small
amount of bog iron. In ruins dating from the very early days of the
settlement stone and bone implements have been found attesting
to the limited quantity of iron available.20
To pay for these imports the Greenlanders possessed several
articles much sought after and highly prized in Europe. First and
foremost were the tusks and the hide of the walrus. The ivory of
medieval Europe used in the carving of various articles was not
for some centuries primarily that of the elephant but that of the
walrus. The ropes made from the hide of this animal were, because
of their great strength, admirably suited for the rigging of ships.21
17
Paul Norlund, Viking Settlers in Greenland (London, 1963), pp. 28-54.
18
Gronlands historiske Mindesmaerker (Copenhagen, 1838-1845), III, 14; Dua-
son, Landkonnun, pp. 1340-1344.
19
See Duason, Landkonnun, pp. 416-421.
90
Niels Nielsen, Evidence on the Extraction of Iron in Greenland by the Norse-
men, Meddelelser om Gronland, LXXVI (Copenhagen, 1930); Evidence of Iron
Extraction at Sandnes, Meddelelser om Gronland, LXXXVIII, No. 4 (Copen-
hagen, 1936).
21
The King's Mirror, tr. L. M. Larson (New York, 1917), pp. 140-141; Kul-
134
In addition the head of these "whale horses" seems to have exer-
cised a fascination on medieval man. In 1276 King Magnus Hak-
onarson of Norway presented King Edward I of England with the
head of a walrus complete with tusks.22 In the churchyard of the
cathedral church at Gardar in Greenland some thirty walrus heads
lacking tusks were found buried and a few in the church itself.23
Useful also for carving was the tooth or horn of that strange
creature the narwhal. These horns were exported to Europe where
they seem to have been prized especially for their medicinal quali-
ties as they have been in China until at least recent times.
Another and exceedingly valuable article of export from Green-
land was the white falcon of Baffin Island. Falconry was perhaps
the most popular sport in the Middle Ages and the white falcon
was the most highly esteemed of all hunting birds.2* The kings of
Norway early reserved these birds for themselves and used them
as diplomatic instruments when they wished to gain the good will
of other sovereigns. Thus King Hakon Hakonarson gave some to
Henry III of England and to other potentates.25 Legends on me-
dieval maps identify the Arctic archipelago of Canada as the is-
lands from which falcons come.26
More exotic, rarer, and more valuable were live polar bears.
These may be called the darlings of medieval kings. Henry III of
England had one, a gift from King Hakon Hakonarson, which was
allowed to fish daily in the Thames. Emperor Frederick II gave
one, which he no doubt obtained from Hakon Hakonarson, to Sul-
tan El. Kamil. These exotic animals were trapped by the Green-
turhistorisk Leksikon for nordisk Middelalder (Copenhagen, 1956—) , I, 462—468;
Diplomdtarium Islandicum (Copenhagen and Reykjavik, 1857—), II, 235-236;
Gronlands historiske Mindesmaerker, III, 48,244.
23
Diplomatarium Norvegicum (Oslo, 1915—), XIX, 191-192.
28
Paul Norland, Norse Ruins at Gardar, Meddelelser om Gronland, LXXVI,
No. 1 (Copenhagen, 1930).
34
On falconry see Bjorn Pordarson, Islenzkir falkar, Safn til sogu Islands, Sec.
Ser. 1,5 (Reykjavik, 1957).
25
Diplomdtarium Islandicum, X, 2, 4. Cf. Flateyjarbok (Christiania, 1860-
1868),III, 117-118,197.
** For example, on the Catalan world map in the Biblioteca Estens in Modena
of 1350 and on Martin Behaim's globe of 1492.
135
T. J. OLESON
landers in northern Greenland and in the Canadian Arctic where

ruins of their bear traps are still to be found.27
Whether the Greenlanders exported the down of the eider duck
is not known. They did, however, construct nests and lay out nest-
ing grounds for the duck in Greenland, Baffin Island, and other
islands much further north.28
The coarse woollen cloth known as wadmal which was an article
of export from Iceland may also have been exported from Green-
land. The furs of the Arctic fox and caribou hides are other pos-
sible exports.
The above-mentioned riches of these Arctic lands and waters,
together with unlimited quantities of fish and seals, proved an ir-
resistible magnet to many of the inhabitants of Greenland. From
the very beginning hunting was an important supplement to hus-
bandry in the economy of the immigrants. Very early some of them
moved out of the farming settlements and concentrated on hunt-
ing in various parts of the region which came to be known as Nor-
drseta, i.e., northern Greenland and the eastern Canadian Arctic,
including Labrador and the shores of Hudson Bay.29 They adopt-
ed, in other words, what we would call an Eskimo way of life and
they are to be identified with the people known as Tunnit in the
legends of the Eskimos.
The Eskimo tradition is that the Tunnit "were a gigantic race
formerly inhabiting the northeastern coast of Labrador, Hudson
Strait, and southern Baffin Island. Ruins of old stone houses and
graves, which are ascribed to them by the present Eskimo, are
found throughout this entire section. . . . Briefly we may say that
there is evidence, archaeological as well as traditional, that the
Tunnit formerly inhabited both sides of Hudson Strait."30
It has of course been vigorously denied that the Tunnit were
17
T. J. Oleson, "Polar Bears in the Middle Ages," Canadian Historical Review,
XXXI (1950), 47-55, and the works there cited.
28
G. and F. Isachsen, "Hvor langt mot nord kom de norr^ne Gr0nlendinger,"
Norsk Geografisk Tidsskrift, IV (1982), pp. 75-78; Duason, Landkonnun, pp. 812-
827.
29
Isachsen, "Hvor langt mot nord," pp. 75-92; Duason, Landkonnun, pp. 427-
455.
80
E. W. Hawkes, The Labrador Eskimo (Ottawa, 1916), pp. 143-150.
136
Icelanders and the subject has been surrounded by an air of mys-
tery. They have been identified as just another Eskimo tribe, as
North American Indians, and recently as the bearers of the so-
called Dorset Culture31 (discussed below). All of these identifica-
tions must be rejected. In the legends the Tunnit are carefully
distinguished from the Eskimos, the Indians are well known, and
the description of the Tunnit cannot possibly fit them. The Dorset
people were in these regions hundreds of years before the Tunnit
and are indeed in Eskimo legends described in terms which make
it impossible to identify them either with the Tunnit or with the
Eskimos. The only people who answer the description given of the
Tunnit in the legends are the Icelandic settlers of Greenland —
and their descendants, who, abandoning husbandry, moved out
of the farming settlements and became hunters in the "great
north."
When the Icelanders came to Greenland they found no inhabi-
tants in the part they settled and explored, but they did find relics
of a people which reminded them, says the twelfth-century chron-
icler,32 of the people they were to meet in Vinland a few years later
and whom they called the Skraelings, a word which means wizened
or shriveled. Now at this time there were in the eastern Canadian
Arctic and in Labrador no other people than the so-called Dorset
Eskimos. Previous to 1925 their existence was virtually unknown.
The eminent Canadian anthropologist Diamond Jenness, on the
basis of artifacts collected by Eskimos at Cape Dorset or the
southwest coast of Baffin Island and on Coats Island, was able
through a brilliant piece of detective work to identify them as be-
longing to a distinct and hitherto unknown culture.33 (Inciden-
tally this was a repetition of Jenness' earlier interpretation of the
old Bering Sea culture which he made in the same way on the
basis of a number of artifacts.) Since then other Dorset culture
81
Duason, Landkonnun, pp. 736-767; J. Meldgaard, "Dorset Kulturen," Kuml,
1955, pp. 171,176.
M
Ari Porgilsson, Islendingabok, ed. H. Hermannsson, Islandica XX (Ithaca,
N.Y., 1930), Ch. 6.
83
Diamond Jenness, "A New Eskimo Culture in Hudson Bay," Geographical
Review, XV (1925), 428-437.
137
T. J. OLESON
sites have been found as far south as Newfoundland and as far

north as northwest Greenland and Ellesmere Island.34 Outside of
some Indians which the Icelanders might have met on Newfound-
land or the eastern coast of the United States, the bearers of the
Dorset Culture are the only people whom the Icelanders in Green-
land can have met on the hunting expeditions which they made
from the farming settlements to the various lands lying north,
south, and west. The arrival of the Dorset people in the eastern
Arctic — and whence they came nobody knows — has been vari-
ously dated, but a reasonable date would seem to be about 500
B.C. and as a distinct culture the Dorset disappears in the eleventh
and twelfth centuries, i.e., shortly after the coming of the Vikings.
There then appears a new culture in Greenland and the eastern
Canadian Arctic which was first identified in 1922 and 1923 as such
by Therkel Mathiassen, the distinguished Danish archaeologist on
the Fifth Thule Expedition.36 The principal sites he investigated
were at Chesterfield Inlet, Melville Peninsula, Southampton Is-
land, northern Baffin Island, and King William Island. Since then
Thule Culture sites have been discovered from Greenland in the
east to Siberia in the west.86
The Thule Culture is regarded by most scholars as having ori-
ginated in Alaska, gradually spreading eastward across the Ca-
nadian Arctic to Greenland. Evidence in support of this view has,
however, not been forthcoming and there are serious objections to
it. The oldest Thule Culture sites so far discovered are in Green-
land and the youngest in Alaska — a fact which has forced those
who believe in the eastward progress of the culture to postulate a
return movement westward in the last two or three centuries.37
34
William E. Taylor, "Review and Assessment of the Dorset Problem," An-
thropologica, n.s. I (1959) , 1-23.
35
Therkel Mathiassen, Archaeology of the Central Eskimos, Report of the Fifth
Thule Expedition 1921-24, IV (Copenhagen, 1927) .
"William E. Taylor, Jr., "Hypotheses on the Origin of Canadian Thule Cul-
ture," American Antiquity, XXVIII (1963), 456-464.
87
J. Alden Mason, "Excavations of Eskimo Thule Culture Sites at Point Bar-
row, Alaska," Proceedings of the 23rd International Congress of Americanists
(New York, 1930); Henry B. Collins, "The Origin and Antiquity of the Eskimo,"
Smithsonian Institution Annual Report, 1950 (Washington, D.C., 1951), pp. 426-
427.
138
Therkel Mathiassen also notes that "the art of the Thule Culture
manifests a steady degeneration gradually as it spreads from
Alaska eastwards."38 This strange fact is difficult to explain. Even
stranger is the fact that the excavation of the oldest known Thule
sites, those in Greenland, which have been assigned to the eleventh
or twelfth century, reveals that the Thule Culture already at that
time was not a stone age culture but an iron age culture.39
How are these things to be explained? It must be said that if we
accept the hypothesis that the Thule Culture originated in west-
ern America explanation is difficult if not impossible. If, on the
other hand, we accept the opposite hypothesis that the Thule Cul-
ture originated in Greenland and gradually moved westward many
pieces fall into place. The great drawback of so much Eskimo re-
search is that it has been studied in a historical vacuum. But what
was the historical situation in Greenland and the Arctic in, say, the
eleventh and twelfth centuries? There were at that time in south-
ern Greenland the descendants of the Vikings who had settled
Greenland in the last years of the tenth century and who had been
increasingly spreading to various parts of the Arctic outside the
farming settlements of southwest Greenland. Here they could en-
counter only one other people — the so-called Dorset Eskimos.
The Vikings had iron tools and weapons, at least to a considerable
extent. They were skilled in the hunting of sea and land mammals.
The Dorset people were, to judge from all medieval descriptions
of them, an extremely primitive people, who although they hunted
the seal, walrus, caribou, polar bear, hares, and foxes and some
whales did not hunt the narwhal, beluga, or right whale. They had
no dogs and consequently had only hand sleds. Many of the imple-
ments of the Thule Culture are not to be found among the Dor-
set.40 And it is suddenly in the eleventh century that we find the
Thule Culture, with iron implements, dogs and dog sleds, its mem-
bers skilled in the hunting of the narwhal, beluga, and the right
whale, and possessing various implements lacking in the Dorset
88
Mathiassen, Archaeology of the Central Eskimos.
89
Henry B. Collins, "Recent Developments in the Dorset Culture Area," Ameri-
can Antiquity, XVTII (1953), 84-35.
40
Cf. Collins, "The Origin and Antiquity of the Eskimo," pp. 426-428.
139
T. J. OLESON
Culture, all this at sites where it can be shown that the two existed
for a time contemporaneously.
I have elsewhere41 attempted to trace the evidence which points
to an early intermixture between the Dorset people and the Tun-
nit, i.e., the Icelanders who left the farming settlements and adopt-
ed what we would call an Eskimo way of life. At the time they left
the settlements they possessed iron implements and were able,
possibly for some decades, to replace these with fresh iron acquired
through trade with the expeditions the farmers are said to have
sent annually to the rich hunting grounds north and west of their
farms. However, as gradually the supply of iron grew less they had
to resort to the manufacture and use of bone and stone weapons.
Thus as these intermingled stone and iron age people moved west-
ward, the crude weapons which resulted from the inexperience of
an iron age people in working bone and stone would gradually
grow refined and have attained a high quality by the time Alaska
was reached.
Just as the Icelanders moved northwest and south from Green-
land, the Dorset people moved south along the west coast of
Greenland and by 1266 they had, it would seem, almost reached
the northern region of the Western Settlement. Skeletal remains
from the Western Settlement dating about 1300 show that the
intermixture of the Vikings and the Skraelings had begun in the
Western Settlement itself,42 and in 1342, according to Icelandic
annals, the descendants of the Vikings there departed en masse for
regions unknown.43 The Eastern Settlement managed to avoid
this same fate until the beginning of the sixteenth century.
Racial intermixture is now accepted by the majority of scholars
as the most reasonable explanation for the extinction of the Ice-
landic language and the Christian religion in the farming settle-
ments of Greenland and the abandonment of the farms which were
41
In my forthcoming Volume I of the Canadian Centenary Series which cov-
ers the years 880-1632 of Canadian history.
** Cf. K. Fischer-Moller, The Mediaeval Norse Settlements in Greenland, Med-
delelser om Gronland, LXXXIX, No. 2 (Copenhagen, 1942), 78-82.
48
Gisli Oddsson, Annalium in Islandia Farrago, ed. H. Hennannsson. Islandica
X (Ithaca, N.Y.: 1917), p. 2.
140
established there at the end of the tenth century. But some of the
older theories about the disappearance of the settlements die hard
and new ones appear. Among the former is the belief that the puny
Skraelings in a bloody war exterminated the descendants of the
hardy Vikings. This view is maintained in the face of a complete
lack of evidence for any such warfare. Malnutrition and consan-
guineous marriages are two explanations advanced to account for
an entirely unfounded belief in the physical degeneration of the
Icelanders in Greenland. A number of scholars believe that there
was a deleterious change in the climate of Greenland in the four-
teenth and fifteenth centuries, but the evidence for this seems at
present inadequate. That the settlements were wiped out by epi-
demics and plagues is a theory supported by little evidence, as is
the view that the worms of a butterfly so thoroughly destroyed all
vegetation that husbandry became impossible.44
There is no escaping the conclusion that racial intermixture ac-
counts for the disappearance of the Icelandic colonies in Green-
land. This, however, immediately raises the question: Where is
the product of this racial intermixture which we know to have be-
gun at least as early as the thirteenth century? 45 There can be
only one answer: the Thule Culture and its descendants, the
present-day Eskimo of Greenland and the eastern Canadian Arc-
tic. The Thule Culture begins with an iron age people as the domi-
nant partner but gradually as time passes the more primitive part-
ner gains the ascendancy and the European culture and language
of the formerly dominant people are submerged and virtually dis-
appear.
We have come a far distance from the eighth and ninth centuries
when the Vikings left the shores of Norway and Denmark and
made their way not only to almost all parts of Europe but also to
many parts of the Western Hemisphere. It is their fate in the Arc-
tic regions that I have attempted to trace — a less well known
**The various theories are discussed at length (with much bibliographical in-
formation) by Corrado Gini, "Sulla scomparsa delle colonie normanne in Graen-
landia," Genus, XIH (1957), 6&-1S1.
u
Cf. Fischer-Moller, The Mediaeval Norse Settlements in Greenland, pp. 78-
82.
141
T. J. OLESON
chapter than many in the history of these intrepid navigators and

colonizers.
The Vikings were indeed bold, courageous, and daring individ-
ualists but they had another trait equally important. They were
among the most assimilable people in history. The Swedish Vi-
kings went to Russia and within a century or two had lost their
language and religion and were almost indistinguishable from the
people among whom they had settled and whom they ruled. Nor-
wegian and Danish Vikings met the same fate in the British Isles,
France, and southern Italy. In the process of assimilation they did
make great contributions in many fields in all these countries, but
they lost their distinctive identity and in some cases became, so to
speak, "more Roman than the Romans." In all these cases, how-
ever, they were meeting and being absorbed into cultures at least
as well developed as their own and in some cases more highly de-
veloped. In Greenland and the Canadian Arctic, where the process
is the same — intermixture with the native population with a con-
sequent loss of language and religion — there is only the difference
that the culture met with was an extremely primitive one, which
the Vikings then raised to one of the most viable in the world un-
der the conditions encountered in its habitat. In this process, how-
ever, their original culture suffered a deterioration. But all was
not lost. The end product was a people who have no peers in geni-
ality, good humor, cheerfulness in adversity, and lack of belli-
cosity. The world could do with more of them.
142
KARL F. MORRISON
THE CHURCH, REFORM, AND RENAISSANCE

IN THE EARLY MIDDLE AGES
EARLY in the fourteenth century, Petrarch, a noted antiquary and

a poet of sorts, wrote patronizingly of medieval scholars. Theirs
had been a world of darkness, he said, in which only a few men of
genius had prevailed over contemporary error to glimpse the truth;
and even these men had seen through a glass darkly.1 Petrarch
wrote with the easy disdain of the classicist toward those who are
not conversant with the languages and the literatures of Greece
and Rome, and with the pride of a man who felt that the revival
of classical studies to which he himself contributed had exalted
his day over more benighted ages. This condescending spirit has
persisted. For all his elegance and wit, Professor Highet does noth-
ing but repeat opinions more than half a millennium old when he
writes: "The sense of beauty always exists in mankind. During
the Dark Ages it was almost drowned in blood and storms; it re-
appeared in the Middle Ages, although hampered and misdirected.
Its revivification as a critical and creative faculty in the Renais-
sance was one of the greatest achievements of the spirit of Greece
1
See T. E. Mommsen, "Petrarch's Conception of the 'Dark Ages,'" in E. F.
Rice, Jr., ed., Medieval and Renaissance Studies (Ithaca, N.Y., 1959), p. 106.
143
KARL F. MORRISON
and Rome."2 And again: "The Dark Ages in western Europe were
scarcely civilized at all. Here and there, there were great men,
noble institutions, beautiful and learned works; but the mass of
people were helpless both against nature and against their oppres-
sors. . . . The very physical aspect of Europe was repellent . . .
the land and natives were nearly as savage as in central Africa. In
contrast to that gloomy and almost static barbarism, the Middle
Ages represent the gradual, steady, laborious progress of civiliza-
tion; and the Renaissance a sudden explosive expansion, in which
the frontiers of space and time and thought were broken down or
pushed outwards with bewildering and intoxicating speed."3
Stung by this sort of judgment, medievalists have laboriously
tallied references to Cicero and Virgil, reconstructed curricula of
instruction, and registered any outbursts of what Highet calls the
"sense of beauty," seeking to establish as fact that the humane
spirit, the knowledge and admiration of the classics, and the secu-
larism of the Renaissance were present in the early Middle Ages.
This has led to a confusing proliferation of renaissances. Almost
every century can now boast a classical revival. Even in sixth-
century Gaul, where books were few and readers fewer, one king
(Chilperic, the grandson of Clovis) attempted to facilitate writ-
ing by adding four letters to the alphabet, encouraged the purifi-
cation of texts, and expressed his own cultural pretensions by hav-
ing a statue carved representing himself as the sun-god Apollo
bearing his lyre before him.4
These studies have served a useful purpose in showing clearly
that classical authors were read and appreciated throughout the
early Middle Ages. But the term "renaissance" has become virtu-
ally meaningless through very frequent and general usage. Indeed,
its indiscriminate application to cultural movements in that pe-
riod was never well advised or appropriate for one critical reason.
That is, it leaves out of consideration the goals of the movements,
the purposes for which study of the classics was cultivated. Pe-
2
G. Highet, The Classical Tradition (New York, 1957), p. 21.
3
Ibid.,p.lI.
* H. Waddell, The Wandering Scholars (New York, 1955), p. 25.
144
Church, Reform, and Renaissance
trarch and the other leaders of the Italian Renaissance cultivated
classical learning for its own sake. A pride in the achievements of
their ancestors and a desire to revive the spirit of past greatness
in their own time led them to study the known literary and artis-
tic works of antiquity and to ransack libraries and to excavate an-
cient sites in search of hidden works. Every ancient artifact, every
ancient poem or history, was an expression of the spirit of the past;
through possession of the artifact and study of the literary work,
the fourteenth-century Italian humanists sought to capture and
to share in the spirit of Imperial Rome.
Leaders in the earlier "renaissances" were not Italians, and con-
sequently they were not impelled by the strong Roman or Italic
patriotism which motivated Petrarch and his contemporaries.
They did not cultivate classical studies because the works read
had some intrinsic value, but rather because study of ancient au-
thorities was thought likely to serve some specific and predeter-
mined ends. The revival of classical learning was not an end in it-
self; instead, it was merely a part of a broader program. Finally,
even though they read Horace and Virgil with pleasure, the earlier
scholars sought their inspiration, not in pagan antiquity, but in
Christian Rome.
The focus of the Carolingian and Ottonian renaissances was the-
ological, and the learned apparatus of the seven liberal arts and
classical scholarship was subordinated to the understanding of
the Scriptures. The greatest works of the Carolingian movement
— the Alcuinian Rescension of the Scriptures, the revised order of
liturgical service, and the learned treatises of John Scotus Eri-
gena and Hincmar of Rheims — all treat of strictly theological or,
more broadly, ecclesiastical problems. Alcuin himself, whom Ein-
hard calls "the most learned man of his time," the presiding genius
of the Carolingian Renaissance, described this characteristic ex-
plicitly when he compared the learning of antiquity with the learn-
ing of his own day. He congratulates Charlemagne for encourag-
ing intellectual activity: "Your intentions have so far prevailed
that a new Athens is taking shape in Francia, or, so to speak, an
Athens more lovely than the ancient one. For ennobled by the
145
KARL F. MORRISON
teaching of Christ, our wisdom surpasses all the wisdom of the

Academy. The ancient Athens had only the disciples of Plato to
instruct her; but still, formed by the seven liberal arts, her glory
has not ceased to shine. Our wisdom, however, is endowed beyond
this with the seven-fold fullness of the Spirit, and exceeds all the
dignity of worldly wisdom."5 A century and one-half later, when
Otto I undertook the encouragement of learning, he patterned his
own patronage on that of Charlemagne and adopted the theologi-
cal stamp of the earlier movement. In Ottonian Germany as in
Caroline Gaul, the royal court and the greater ecclesiastical and
secular princes maintained schools where the ancient Roman cur-
riculum of the arts was taught, and in some of these foundations,
Greek — a language which even Petrarch never mastered — was
taught. But these schools existed, in the main, for the training of
clergy, and, as the biographies of numerous bishops of the Ottonian
period show, the seven liberal arts were taught to prepare the fu-
ture clergy, especially the higher clergy, for interpreting the Scrip-
tures and administering Church property. (Toward the middle of
the eleventh century, Wipo complained vigorously that in Ger-
many no one received instruction unless he were a cleric.6) Fi-
nally, on the eve of the renaissance of the twelfth century, a dis-
tinguished ecclesiastic gave his judgment on the relative values of
the classics and Holy Writ: "Once was Cicero music in my ears,
the songs of the poets beguiled me, the philosophers shone upon
me with golden phrases, the sirens enchanted my soul nigh unto
death. The Law and the Prophets, Gospel and Epistle, the whole
glorious speech of Christ and His servants, seemed to me a poor
thing and empty. I know not what the son of Jesse whispered in
my ear, so gracious in its consonance of speech and thought, that
all these others whom I once had loved fell inarticulate and si-
lent."7
The leaders of the cultural revivals in the ninth, tenth, and late
6
Ep. 170, MGH Epp. K A. II, p. 270.
8
Tetralogus, v. 197ff, in H. Bresslau, ed., Die Werke Wipos, 3rd ed. (Hanover,
1919), p. 81.
7
Peter Damian, Sermo LXII, Migne PL. 144, 852. The translation is Miss Wad-
dell's in The Wandering Scholars, p. 91.
146
eleventh centuries reiterate the thought that they are engaged in
a work of restoration, a work in which the remains of antiquity
are useful instruments. But when Charlemagne built his new capi-
tal at Aachen and called it "the second Rome," he referred not to
the pagan Rome of Julius Caesar or Augustus, but to the Chris-
tian Rome of Constantine or Theodosius the Great.8 Students la-
bored in the liberal arts, not to capture the spirit of a glorious past,
but to acquire administrative skills useful to the Church and to
the king. In temper and in goals, the so-called "renaissances" of
the early Middle Ages were quite alien to the Italian Renaissance
of the fourteenth century, so alien in fact that the term "renais-
sance" should not be applied to them at all.
Recently, scholars have given some attention to this problem
of nomenclature. Some of them have washed their hands of the
whole business by asserting that there were no renaissances in the
early Middle Ages. They leave the matter there, without telling
us what we should properly call the unnamed movements. Others
have proposed the terms "renascence" or "proto-renaissance," 9
but these terms preserve the classics-centered connotations which
must be avoided. Like the word "renaissance," they cast the na-
ture of the movements in question and their contributions to cul-
tural development into false perspective, for they emphasize the
revival of classical studies, an important ancillary aspect of those
movements, but not their principal goal.
These early cultural revivals were only parts of greater move-
ments which had as their first purpose the encouragement of Scrip-
tural study and the purging of error from theological doctrines and
of corruption from the administration of the Church. Charlemagne
encouraged the study of Latin, and consequently the study of
8
See especially R. Krautheimer, "The Carolingian Revival of Early Christian
Architecture," Art Bulletin, XXIV (1942), 1-38.
9
See the fine essay by E. Panofsky, "Renaissance and Renascences," Kenyan
Review, VI (1944), 201-236, fully developed in his Renaissance and Renascences
in Western Art, 2 vols. (Stockholm, 1960), and the comments upon the article by
U. T. Holmes, Jr., "The Idea of a Twelfth-Century Renaissance," Speculum,
XXVI (1951), 642-651, W. A. Nitze, "The So-Called Twelfth Century Renais-
sance," Speculum, XXIII (1948), 464-471, and E. M. Sanford, "The Twelfth
Century — Renaissance or Proto-Renaissance?" Speculum, XXVI (1951) , 635-642.
147
KARL F. MORRISON
classical authors, expressly because, as he himself wrote, "we have

begun to fear lest, just as the monks appear to have lost the art of
writing, so also they may have lost the ability to understand the
Holy Scriptures; and we all know that, though mistakes in words
are dangerous, mistakes in understanding are still more so. There-
fore, we urge you to be diligent in the pursuit of learning and to
strive with humble and devout minds to understand more fully
the mysteries of the Holy Scriptures."10 Facility in Latin, acquired
through the study of classical authors, was merely the key which
opened the understanding of the Scriptures, which led to close
scrutiny of the writings of the Fathers and to exact knowledge of
the laws of the early Church. The so-called "renaissances" of the
early Middle Ages are more properly called "reforms," or aspects
of "reforms," not because they were lacking in humane disciplines,
nor because the classical authors were unknown or unappreciated,
but because of the purposes they served. "Renaissance" is a ba-
sically secular concept; "reform" is its ecclesiastical counterpart.
Both reject the immediate past as being corrupt, and attempt to
improve or overturn deficient institutions, practices, and opinions
by returning to the standards of older and better ages. Conse-
quently, both encourage learning; for since the standards of the
past lie in the writings of the past, they can be discovered only
by research and study. If, as in the case of the fourteenth century
and of the earlier movements, the standards are sought in antiq-
uity, such work involves mastery of the classical languages. Both
are, in short, intellectual revolutions. When he wrote disparagingly
of medieval scholars, Petrarch spoke for the revolutionaries of the
Renaissance. The revolutionaries of all the early reforms had their
spokesman in a pope of the eleventh century, Gregory VII, when
he wrote that he would not allow the reform which he led to be
obstructed by custom, "for it must be observed that the Lord says,
'I am the Truth and the Life' [cf. John 14:6]. He does not say, 'I
am custom/ but rather, 'I am the Truth.' And surely, to use the
statement of St. Cyprian, any custom — however old, however
10
MGH Cap. Reg. Fr. I, no. 29, p. 79.
148
common — must be entirely subordinated to Truth, and the prac-
tice which is contrary to Truth must be abolished."1X
Judged by the criteria of classical scholarship, the cultural
movements, the reforms of the early Middle Ages, deserve the
strictures which classicists have issued against them since the time
of Petrarch. The sense of truth to which Gregory VII referred —
the search for theological verities and the attempt to implement
those verities in the administration of the Church — is very dif-
ferent from the "sense of beauty" which Professor Highet seeks
and which he finds deficient in medieval Europe. And yet it is
harsh to censure an age distinguished for its advances in legal
thought and institutional development and for its artistic produc-
tions as a period of "gloomy and almost static barbarism" simply
because it does not meet standards arbitrarily imposed upon it by
later critics. Every age must be judged according to its own stand-
ards, and according to the positive contributions it makes to the
progress of civilization. By the standards of the early Middle Ages,
revivals of classical learning accompanied and were later encom-
passed by reform of the Church; in serving these standards, the
age made distinctive and important contributions to European
culture in the revival of law and theology, and in the development
of political theory. Its greatest direct achievement was in eccle-
siology.
The scrutiny of Christian antiquity, of which the classical re-
vivals were a part, posed two questions: "What is the Church?"
and "How is the Church rightly to be governed?" In answering
these questions, medieval scholars dramatically changed the con-
cept of the Church as an institution in this world: they formulated
doctrines which could be called "juristic ecclesiology." Because
the questions which they were trying to answer required a defini-
tion of what could be accepted as authentic law in the Church,
scholars were at great pains to study the canons of councils, the
letters of bishops, the writings of the Fathers, papal decretals, and
11
G. B. Ladner, "Two Gregorian Letters on the Sources and Nature of Greg-
ory VII's Reform Ideology," Studi Gregoriani, V (1956), 225ff, and H. G. Krause,
Das Papstwahldekret von 1059 und seine Rolle im Investiturstreit (published as
Studi Gregoriani, VH [I960]), p. 39.
149
KARL F. MORRISON
secular laws to decide which were the most authoritative. Because

their questions required specification of the lines of authority in
the Church, they had to define more precisely than earlier thinkers
the relative powers of bishops, archbishops, and popes; and, most
important, they had to establish where supreme authority in the
Church rested. There was no unanimity in the legal and adminis-
trative theories which this work produced. Two answers predomi-
nated. The first was the conciliar theory, which held that supreme
authority rested in general councils, and that only such councils
could establish law in the Church and judge all bishops. The sec-
ond was the doctrine of Petrine primacy, according to which the
bishop of Rome held final authority in the Church, establishing
laws and exercising disciplinary powers over all clergy and even
over general councils. Out of the conflicts between these two the-
ories came doctrines which were of the greatest importance to later
political thought outside the ecclesiastical context: the conflicting
doctrines of monarchy, popular sovereignty, and representative
government.
There is very little juristic ecclesiology in the Fathers. Christian
antiquity, to which medieval authors looked for inspiration, was
rich in theology, but poor in the precise legal definitions which
they sought. It is true that St. Jerome affirms very strongly the
supremacy of the bishop of Rome in matters of faith,12 and that
St. Augustine maintains just as strongly that supreme authority
rests in the episcopacy as a whole and, therefore, in general coun-
cils.13 These Fathers, who, at one time, entertained as cordial a
distaste for each other as they could within the limits of Christian
charity, did not elaborate upon their contradictory theses. They
never discussed in detail the bases and nature of authority, and
the limits of rightful government in the Church. Indeed, they neg-
lected the primary questions which would have led to a discussion
of these problems: nowhere do the Fathers distinguish the clergy
as an order subject to a law other than the one to which laymen
M
Ep. 15,1, 2; ep. 16, 2. See E. Caspar, Geschichte des Papsttums, I (Tubingen,
1930),246.
M
Ep. 53, 2; Retractationes I, 21, 1. See Caspar, Geschichte des Papsttums, I,
338-339.
150
were subject, and nowhere do they give a clear formulation of what
constituted ecclesiastical law. Despite these major deficiencies, the
patristic age made two contributions to later juristic thought con-
cerning the Church. The first was the practice of taking important
matters, such as questions of faith and the trials of bishops, before
synods and councils. And the second was the image of the Church
as the body of Christ, a spiritual community living in the world,
but being independent of the governments and laws of the world.
These points of synodal or conciliar procedure and the independ-
ence of the Church were central to the development of more so-
phisticated legal doctrines; but, in the age of the Fathers, the
Church was not yet considered a predominantly legal institution,
and St. Augustine's statement that the "Church is the congrega-
tion of the faithful" had only mystical or theological connotations.
The theological concept of the Church as formulated by the
Fathers became a permanent and basic part of ecclesiological
thought. But the structure of that thought was incomplete as it
stood without reference to the administrative side of the Church.
Scholars are agreed — from Mirbt to Merzbacher14 — that the first
major step in supplying this deficiency came in the eleventh cen-
tury.
As in many cases of scholarly agreement, this consensus is in-
adequate. Two hundred years earlier, the Frankish clergy formu-
lated juristic ecclesiology of remarkable sophistication. In at-
tempting to revive the spirit of Christian antiquity, the Carolin-
gian reform purified Scriptural texts, reformed the liturgy, received
for the first time the complete body of the canons of early Church
councils, recovered some elements of Roman law, and collected
papal decretals in a convenient and systematic form. Fed by all
u
R. Seeberg, Der Begriff der christtichen Kirche, I. Tett: Studien zur Geschichte
des Begriffes der Kirche (Erlangen, 1885), p. 59. A. L. Mayer, "Das Kirchenbild
des spaten Mittelalters und seine Beziehungen zur Liturgiegeschichte," in A.
Mayer, ed., Vom christtichen Mysterium: Gesammelte Arbeiten zum Geddchtnis
von Odo Casel, O.S.B. (Diisseldorf, 1951), p. 277. F. Merzbacher, "Wandlungen
des Kirchenbegriffes im Spatmittelalter: Grundziige der Ekklesiologie des ausge-
henden 13., des 14. und 15. Jahrhunderts," Zeitschrijt juetr Rechtsgeschichte, K.
A., LXX (1953), 275. C. Mirbt, Die Publizistik im Zeitalter Gregors VIL (Leipzig,
1894), p.551.
151
KARL F. MORRISON
this, the Carolingian clergy went beyond the largely theological

ecclesiology of the age they sought to imitate. Approaching the
very questions which the Fathers neglected, they attempted to
set the clergy apart from laymen as being under a law of their own,
and to define precisely the components of ecclesiastical law.15
For the first time in the history of the western Church, the doc-
trines of papal supremacy and conciliarism were juxtaposed in
terms of law. The advocates of the papal monarchy argued that,
since Christ had said to St. Peter, "Thou art Peter, and upon this
rock I will build my Church, and the gates of Hell shall not prevail
against it" (Matthew 16:18), St. Peter had become the principal
representative of Christ in the Church, and that, just as St. Peter
was set above the other Apostles, so was his successor, the bishop
of Rome, set above all other bishops. They held that only the
bishop of Rome could establish law in the Church, and that his de-
cretals were consequently "canons." They argued that no conciliar
or synodal decrees had legal validity without the approval of the
pope, and further that no synods or councils could meet without
being called by him. Those who questioned these doctrines they
condemned as "blasphemers against the Holy Spirit."16
The thinkers who upheld the supremacy of the General Council
protested that Christ had spoken to St. Peter merely as the repre-
sentative of the other Apostles, and that whatever powers had
been given to St. Peter had been given to the other Apostles as
well. All the Apostles alike had been given the gift of the Holy
Spirit; and all their successors, the bishops, had likewise received
it in the episcopal consecration. All bishops held the same powers;
therefore, no bishop was superior in authority to any other. Con-
sequently, the conciliarists argued, supreme authority in the
Church did not belong to one bishop, but rather to all bishops; and
it was exercised through assemblies of bishops, or councils. Their
argument is the reverse of the papal supremist position, for they
15
For a fuller exposition of this argument, see my study, The Two Kingdoms:
Ecclesiology in Carolingian Political Thought (Princeton, N.J., 1964) .
19
F. Maassen, "Bine Rede des Papstes Hadrian II. vom Jahr 869," Sitzungs-
berichte der AK. der Wiss. zu Wien, phil.-hist. Kl., LXXII (1872), 541.
152
maintained that only conciliar decrees were true law, and that
papal decretals had the force of law only when they had been ap-
proved by councils.
Both schools accepted the theological implications of St. Augus-
tine's statement that "the Church is the congregation of the faith-
ful," but they had, in then* quite different ways, defined the
Church in law as well as in theology. Charlemagne's "new Athens,"
which Alcuin saw marked by wisdom endowed "with the seven-
fold fullness of the Spirit, and exceeding all the dignity of worldly
wisdom," had sought to recover the spirit and institutions of the
early Church; but it had gone far beyond its patristic prototype.
Its recovery of Roman and canon law, and its revival of patristic
studies, had brought about two new images of the Church, two
images of the Church as an institution in this world as well as an
eternal City.
The conflict between the monarchical doctrine of papal su-
premacy and the representative doctrine of conciliarism continued
through the Ottonian period and reached its climax in the early
Middle Ages in the great reform movement of the eleventh cen-
tury.
Despite the eiforts of reformers in the ninth and tenth centuries,
corruption within the Church increased to an appalling degree in
the tenth and eleventh centuries. But, from 1046 onwards for
nearly a century, the papacy was held by ardent reformers, who
were dominated by the desire to purify the doctrine and the ad-
ministration of the Church, and by the conviction that this could
be accomplished only if the reform were led by the Roman Church.
Earlier reforms had been led by secular rulers — by Charlemagne
and by the Ottos — and the eleventh-century reform itself began
with the support of Emperor Henry III. But the reform popes
soon separated themselves from imperial control; the earlier re-
forms had been limited to the territories under the direct control
of royal patrons (e.g., Charlemagne could not reform the churches
in Mercia), but the papacy, with its claims to universal compe-
tence within the Church, extended the reform to every Christian
land in the West. This made reform a matter of general concern,
153
KARL F. MORRISON
and it made the ecclesiological and political doctrines of the re-

formers the common property of all Christendom.
The greatest of the reform popes, and the one about whom cen-
tered the principal controversies of the eleventh-century move-
ment, was Gregory VII. Like his predecessors, Gregory acted ac-
cording to the lofty claims of papal supremacy. He held that papal
decretals were laws in themselves, and that the bishop of Rome,
superior to all councils, could overturn the decrees of councils and
modify their canons. He was the ruler over all Christians, even
over kings. For, as Gregory wrote: "Who does not remember the
words of our Lord and Savior Jesus Christ, 'Thou art Peter and
on this rock I will build my Church, and the gates of hell shall not
prevail against it. And I will give thee the keys of the kingdom of
heaven and whatsoever thou shalt bind on earth shall be bound
in heaven, and whatsoever thou shalt loose on earth shall be loosed
in heaven.' Are kings excepted here? Or are they not of the sheep
which the Son of God committed to St. Peter? Who, I ask, thinks
himself excluded from this universal grant of the power of binding
and loosing to St. Peter unless, perchance, that unhappy man who,
being unwilling to bear the yoke of the Lord, subjects himself to
the burden of the Devil and refuses to be numbered in the flock of
Christ? His wretched liberty shall profit him nothing; for if he
shakes off from his proud neck the power divinely granted to Pe-
ter, so much the heavier shall it be upon him in the day of judg-
ment." 17
Gregory's strong implementation of this doctrine aroused re-
sistance and, in some instances, open rebellion among the clergy.
Out of this rebellion came three doctrines which undercut the doc-
trine of Petrine primacy: two of them were, from the first, counter-
theories — the doctrines of parties opposed to Gregory — but the
third Gregory himself encouraged. All were landmarks in the de-
velopment of doctrines of representative government. The earliest
resistance to Gregory's reforms came from the lesser clergy and
"Reg. VIII, 81, ed. E. Caspar, Das Register Oregon VII. (Berlin, 1920, 1922),
p. 547, tr. E. Emerton, The Correspondence of Pope Gregory VII (New York,
1932),p.167.
154
from the episcopacy in northern Italy, Spain, France, and Ger-
many. His edicts against simony, clerical marriage, and finally lay
investiture were calls to battle. In several cities, prelates who read
these edicts to their clergy were publicly ridiculed, some were
stoned, and others, like the bishop of Brixen, were beaten almost
to death. Many bishops refused to enforce the decrees, arguing
that Gregory had usurped powers of legislation and powers to de-
termine doctrine which rightly belonged only to general councils,
that he had, in fact, contravened the decrees of the Church stated
by such councils, and that he had consequently lapsed into heresy
and could no longer be considered the true pope. Finally, the Ger-
man episcopacy, urged on by its king, attempted to enforce the
conciliar doctrine: they gathered in council, declared Gregory de-
posed, and elected another pope. In this deposition, the German
bishops had the support of Hugh Candidus, cardinal priest of S.
Clemente in Rome, who subscribed the decree of the synod of
Brixen (1080) "in the name of all the Roman cardinals."
It was among the cardinals that the second doctrine of resistance
developed. The College of Cardinals had come to prominence in
the Roman Church only after the reform papacy began its work
in the mid-eleventh century, but its powers became very great in
a short time. According to the Papal Election Decree of 1059, the
cardinals were charged with nominating to the papacy, and it was
soon asserted that the cardinal clergy could judge all bishops in the
Roman Empire. They were, Peter Damian wrote, "the spiritual
senators of the universal Church."18 In his major decisions, as for
example in his decrees against lay investiture and in his excom-
munications and depositions of Henry IV, Gregory did not consult
the lesser cardinal clergy (the cardinal priests and deacons), and
in other ways he excluded them from the government of the
Church. The reaction of the slighted clergy was strong. Hugh Can-
M
See especially H. W. Klewitz, "Die Entstehung des Kardinalkollegiums,"
Zeitschrijt juer Rechtsgeschichte, K. A., XXV (1936), 115-221; S. Kuttner, "Car-
dinalis: The History of a Canonical Concept," Traditio, III (1945), 129-214; and
J. Sydow, "Untersuchungen zur kurialen Verwaltungsgeschichte im Zeitalter des
Reformpapsttums," Deutsches Archiv, XI (1954/5), 18-73.
155
KARL F. MORRISON
didus was the first to desert Gregory; in 1084, a year of bitter re-
versal for the pope, half the College of Cardinals abandoned him,
formulating a new doctrine of Church government which gave su-
preme importance to their own body. For, they argued, the cardi-
nals were the true representatives of the Roman Church, the head
of Christendom, and the bishop of Rome was the true pope only
so long as the cardinals recognized him as such. Supreme authority
rested, according to their position, neither in the general councils
nor in the pope alone, but rather in the pope together with the Col-
lege of Cardinals.
Different as their positions were, the conciliarists and the cardi-
nals could make common cause in opposition to the third doctrine
which ultimately subverted the doctrine of Petrine primacy: the
doctrine of popular sovereignty in the Church. This position was
not clearly formulated, and it is only implied in the letters and ac-
tions of Gregory VII himself, the strong defender of papal mon-
archy. When Gregory discovered that the German bishops had
left his decrees against clerical marriage unenforced, he appealed
to the laity to abandon the corrupt priests, and laymen responded
to this appeal, accusing married clergy and inflicting gross public
humiliation upon them. He urged the count of Flanders to ex-
pel married priests, and, in case after case, he admonished the laity
to withdraw from bishops and lower clergy whom he had judged
unworthy of ecclesiastical office. Gregory himself no doubt con-
sidered these measures aspects of the pope's immediate govern-
ment over every Christian. His enemies, however, saw a wider im-
plication, and they argued that, through these measures, the pope
had so far dishonored the clergy that laymen no longer obeyed
their priests and that they neglected the sacraments. As the Ger-
man episcopacy wrote in one edict of deposition against him:"The
flame of discord which you stirred up through terrible factions in
the Roman Church, you spread with raging madness through all
the churches of Italy, Germany, Gaul, and Spain. For you have
taken from the bishops, so far as you could, all that power which
is known to have been divinely conferred upon them through the
grace of the Holy Spirit, which works mightily in ordinations.
156
Churchy Reform, and Renaissance
Through you, all administration of ecclesiastical affairs has been
handed over to the madness of the people."19
These four doctrines were the results of the attempt to recap-
ture the spirit of Christian antiquity, to revive the Church of the
Fathers. Gregory VII himself repeatedly says that he is trying to
do nothing other than to restore the ancient canons of the Church
to their full vigor, and his enemies affirm just as strongly that they
are trying to do the same thing. St. Augustine's image of the
Church as the "congregation of the faithful," however, took on a
completely new dimension as a result of the reforms of the ninth,
tenth, and eleventh centuries. It appeared not simply as a mysti-
cal, or sacramental, communion, but equally as a legal body, a
corporation, having a specific body of law and precise lines of au-
thority. The "congregation of the faithful" had become a state as
well as a church.
And yet, these doctrines had significance far beyond the scope
of ecclesiology. It is true that they represent a revolution in the
concept of the Church; but the theory of the papal monarchy, the
representational theories of the conciliarists and the cardinals, and
the nascent doctrine of popular sovereignty continued to develop,
and they were later incorporated into doctrines concerning civil
government. The papal monarchy corresponded to the later me-
dieval monarchy with its claims to ultimate authority, and many
of the same arguments from Roman law which the papalists used
in their own defense were used to support the thesis of irresponsi-
ble government in temporal kingdoms. The medieval concept of
the state as a hierarchy of corporations, each with its own inviol-
able privileges, derived from the knowledge of Roman law recov-
ered in the eleventh and twelfth centuries; it is closely related to
the doctrine of the schismatic cardinals in the time of Gregory VII
that the pope, the cardinals, the bishops, the lesser clergy, and the
laity, each as a class, had rights which none of the others could in-
fringe. The early Renaissance, or late medieval, theorists Marsilio
19
C. Erdmann, ed., Die Briefe Heinrichs IV. (Leipzig, 1937), p. 66, tr. T. E.
Mommsen and K. F. Morrison, Imperial Lives and Letters oj the Eleventh Cen-
tury (New York, 1962), p. 148.
157
KARL F. MORRISON
of Padua and William of Ockham, with their theories that full

sovereignty in State and in Church lay with the commons, were
foreshadowed in Gregory's appeal beyond the established organs
of Church government to the laity for the execution of his decrees.
Parliaments and other representative assemblies of civil states
corresponded to Church councils, and the theorists who advocated
their supremacy in civil matters found much to support this posi-
tion in the earlier arguments of the conciliarists.
If the early Middle Ages seem dark, or a period of "gloomy and
almost static barbarism" to students of classical learning, it is be-
cause they are applying to that age goals and standards which the
age itself did not acknowledge or strive after. It is not in the idea
of the "Renaissance" that we shall find the proper standards of
that period, but rather in the idea of reform; not in the attempt to
recover the spirit of pagan antiquity, but rather in the attempt to
revive the vigor and the promise of Christian Rome. In this dimen-
sion, the early Middle Ages made remarkable contributions to
Western civilization, contributions which are present whenever
we use the terms "monarchy," "representative government," and
"popular sovereignty."
Petrarch did not appreciate the cultural values of the "Dark
Ages"; the religious ethos of the period was foreign to him, and he
acknowledged judgment under the aspect of time, rather than
under the aspect of eternity, as supreme. His older contemporary,
Dante, still partook of the earlier spirit. Like men of the early
Middle Ages, he honored classical antiquity, but, in his eyes, it did
not hold ultimate truth. In the eighth century, Alcuin had written
that the learning of Athens was glorious, but that Christian wis-
dom was yet more glorious, "endowed by the seven-fold fullness of
the Spirit." Likewise, in the fourteenth century, Dante received the
pagan poet Virgil as his guide through the Inferno and Purgatory
on his journey toward divine truth. But Virgil must leave Dante
on the threshold of Paradise, the eternal Kingdom, from which he
was barred because he had been a pagan. The man whom Dante
honored as the greatest poet of classical antiquity could not
glimpse the vision of God's eternal glory because he had not been
158
a Christian. Without Virgil, Dante himself continues on his jour-
ney into the Heavenly City, and at length he beholds the splendor
of Christ enthroned. Rejecting the values of the "renaissance" for
those of "reform," he wrote: "O triple Light, which in a single star
shining on them their joy can so expand, look down upon this
storm wherein we are. If the barbarian . . . seeing Rome and her
stupendous works — if he was dazed . . . how dazed past measure
must I needs be, I who was come to the divine from man, to the
eternal out of time, and from Florence unto a people just and
sane."20
20
Divine Comedy, tr. L. Binyon, Paradise XXXI, vv. 28-40.
159
Index
INDEX
Aachen, 147 Birka, 36,41

Êthelfrith, king of Northumbria, 103, Bishops: and towns, 42-44, 49; and
105,107,113-114 Church, 150-152,157
Africa, 12 Boethius, 9,21
Agobard of Lyons, 49 Breviary of Alaric, 13,14,17, 23
Aidan,111 Britain, 22
Aistulf, Lombard king, 25, 49 Brixen, synod of, 155
Alaric, Visigothic king, 8 Budapest, 40
Alaric II, IS Burgundians, 12,16-20, 23, 24
Alboin, Lombard king, 8 Burgundy, 64
Alcuin, 102,145,153,158 Burgundy, duke of, 60
Alessandria, 40 Byzantine Empire, 20-23, 32
Alfonso the Wise, king of Castile, 14
Amalfi, 48 Cambrai, 49
Anglo-Saxons, 22, 40,101-121 Cardinals, College of, 155-157
Anjou, viscount of, 60 Carolingian renaissance, 68, 74, 80, 84,
Aosta, 39 122,145-148,153
Arabs, 31-32 Cassiodorus, 9, 21
Arianism, 12,15, 21,24 Charlemagne, 28, 38, 43, 58, 92, 93, 123,
Aries, 44 124,126, 145-147,153
Arras, 48-49 Charles the Bald, 49, 74, 80-82
Augustine, St., 69, 150,151,153,157 Charles the Simple, 127,128
Auxerre, count of, 60 Chilperic, Merovingian king, 144
Avars, 40,122 Church, nature of, 149-158
Avitus of Lyons, 44 City (civitas) , 31, 32, 42, 43
Coinage, 37-39
Bariberto of Como, 48 Compurgation, 26
Battle of Maldon, 120 Conciliar theory, 150-158
Bede, 101-121 Constantine VII, 48
Beowulf, 101-121 Constantinople, 21,36,37
163
INDEX
Corpus luris Civilis, 22 Harald the Fairhaired, 128
Counts, 49, 54,56-64 Henry III, emperor, 153
Cremona, 49 Henry IV, emperor, 155
Henry III, king of England, 135
Danes, 34,101-121,124 Henry the Lion, 41
Dante, 158,159 Hides, 108
Danzig, see Gdansk Highet, G., 143,144,149
Dijon, 31,32 Hincmar of Rheims, 145
Diocletian, Roman emperor, 40, 41 Homage, 62
Domesday Book, 97 Horses, 87, 93-96, 111, 114,115
Dominic of Venice, 48 Hugh Candidus, 155-156
Dopsch, Alfons, 34 Hugh Capet, 36
Dorset Culture (Eskimo), 137-140 Huns, 16, 44
Duurstede, 34
Ibrahim inb-Yaqub, 41
Ecgfrith, king of Northumbria, 115-118 Iceland,128-131,133,134,136
Edict of Theodoric, 21 Indians, North American, 137,138
Edward I, king of England, 135 Ireland, 43
Edwin, king of Northumbria, 103-105, Isidore of Seville, 33
107,114 Italy, 12, 20-25, 28, 36, 49,122,155
Einhard, 145
Eirikir Thorvaldsson (Eric the Red), Jerome, 150
129-133 Jews, 15,33,49
Ely, 43 John Scotus Erigena, 145
Eric the Red, see Eirikir
Erwig, Visigothic king, 14 Kalisz, 41
Eskimos, 132,136-142 Kingship, Germanic, 7-10,108-110
Ethelred, king of Mercia, 115-118 Knights, 54-57, 61-65
Euric, Visigothic king, 13 Laon, 36
Ferrara, 40 Law: Germanic, 8-29; Roman, 8-18, 21-
Fief, 52,55, 62 25,151,153,157; canon, 24,149-153
Florence, 37 Leges Visigothorum, 14
Forum Judicum, 14 Leif, son of Eric the Red, 130,131
Franks, 17, 22, 23, 28 Lex Alemannorum, 90
Frederick II, 128,135 Lex Burgundionum, 17,19
Frisians, 83, 34,112 Lex Gundobada, 17
Fuero Juzgo, 14 Lex Romano, Burgundionum, 17
Fulda, 43 LexRomana Visigothorum, 13
Lillo, 41
Gardar, Greenland, 133,135 Liutfred of Mainz, 48
Gaul, 12,14, 22,23, 39,144 Liutprand, Lombard king, 24-28
Gdansk, 35-37 Lombards, 22-28,40,122
Genoa, 37 London, 40
Gotland, 34 Louis the Pious, 49
Greenland, 128-142 Liibeck, 41
Gregory VII, 148,149, 154-158 Lyons, 16,39, 44
Gregory of Tours, 31, 32, 47
Grimwald, Lombard king, 25 Magnus Hakonarson, king of Norway,
Gundobad, Burgundian king, 8,17,19 135
Gunnbjorn Ulfsson, 129 Magyars, 40,44,123
Marsilio of Fadua, 157
Hakon Hakonarson, king of Norway, 135 Milan, 36, 37,39,46
164
INDEX
Montecassino, 43 Ruodlieb, 86-89,94-96
Moretum, 88,89 Russia, 38
Moslems, 81, 32,122,123
S. Sabina, Rome, 69, 78, 84
Nature, attitudes toward, 98, 99 St. Denis, 36
Negotiators, 33, 44, 46 St. Riquier, 44
Nicephorus Phokas, 48 Salian Franks, laws of, 22, 23, 90
Normandy, 63, 64 Salvian, 9
Normandy, dukes of, 60,63 Saxons, 43
Normans, 49,126-128 Sens, 36
Sidonius Apollinaris, 9
Open fields, 90-92 Siete Partidas, 14
Ostrogoths, 12, 20-24 Sigismund, Burgundian king, 17
Oswald, king of Northumbria, 110 Sigtuna, 41
Oswin, king of Deira, 110, 111 Skraelings, 137,140,141
Otto I, the Great, 48,146 Spain, 12,13,22,48,155
Otto III, 48 Spalato, 40
Ottoman renaissance, 145,146,153 Stockholm, 41
Papacy, 24,150,152-157 Sutton Hoo, 120,121
Paris, 36, 37 Sweden, 41
Peasant conditions, 86-89 Tacitus, 7,10
Penda, king of Mercia, 105 Theodore, archbishop of Canterbury, 116,
Personality of law, 12,15-17,23,28, 29 117
Peter Damian, 146,155 Theodoric, Ostrogothic king, 8, 9, 20, 21
Petrarch, 143-146,148,149,158 Theodosian Code, 10,13, 21
Pirenne, Henri, 28, 30, 34, 93 Theodosius II, emperor, 13, 21
Pliny, 41 Thorfinnr Karlsefni, 131, 132
Plow, heavy, 89-91, 98 Thule Culture, 138-141
Poland, 36, 41 Tournai, 39, 48
Population: in towns, 37, 38; in villages, Tunnit, 136,137,140
91,95 Turin, 49
Procopius, 10
Provence, 64 Vandals, 12
Ptolemy, 41 Vassalage, 52,55-57,61-64
Vassi dominici, 54
Quentovic, 34 Venice, 34, 37, 39, 40, 48, 50
Raedwald, king of East Anglia, 103 Verdun, 48
Ratchis, Lombard king, 25 Vienne, 16
Ravenna, 22, 39 Vikings, 59,123-142
Recceswinth, Visigothic king, 14 Vinland, 131,132,187
Regensburg, 48 Visby, 34
Reichenau, 76 Visigoths, 12-16,21,23,24
Religious attitudes, 98, 99
Renaissance, meaning of term, 143-148, Walls, town, 33,36, 43,44, 46-49
158 Watermills, 96,97
Rheims, 36 Wergeld, 18, 26,116
Ripuarian Franks, laws of, 22, 23 Whipple-tree, 96
Robertian dukes, 60 Whitelock, Dorothy, 116
Rollo, 127,128 William of Ockham, 158
Rome, 36, 37 Wipo, 146
Rothair, Lombard king, 25, 26,44 Worms, 16,48
165

Life and Thought in The Early Middle Ages PDF

Uploaded by

Document Informationclick to expand document information

Document Informationclick to expand document information

Copyright:

Available Formats

Life and Thought in The Early Middle Ages PDF

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Life and Thought in The Early Middle Ages PDF

Uploaded by

Copyright:

Available Formats

Life and Thought in the Early Middle Ages

THE CHAPTERS of this volume originated as

) EDITED BY ROBERT S. HOYT (

The University of Minnesota Press

Printed in the United States of America at the

Library of Congress Catalog Card Number: 67-16065

PUBLISHED IN GREAT BRITAIN, INDIA, AND PAKISTAN BY THE OXFORD

INTRODUCTION by Robert S. Hoyt, UNIVERSITY OF

THE BARBARIAN KINGS AS LAWGIVERS AND

OF TOWNS AND TRADE by Robert S. Lopez, YALE

THE TWO LEVELS OF FEUDALISM by Joseph R.

THE IMAGE OF CHRIST IN THE EARLY

THE LIFE OF THE SILENT MAJORITY by Lynn

£ £ O T F £ 7 L F A N D B E D E b y John C. McGalliard, UNIVERSITY

THE CHURCH, REFORM, AND RENAISSANCE IN

ly early medieval elements of change were destructive, some cre-

THE BARBARIAN KINGS

WE KNOW relatively little about the organization of the Germanic

kingship rests upon what is, after all, inadequate evidence. We

pilations as the fifth-century Theodosian Code were too sophisti-

ever he went. This principle is known as "personality of law" and

The oldest surviving barbarian laws are fragments of a code is-

seventh century when a new collection of Visigothic law issued by

a territorial law, binding alike on all the inhabitants of the Visi-

The Burgundian nation seems to have been much smaller than

for which was the payment of a money compensation to the in-

honor by human and divine judgment, should pay her wergeld,

The Ostrogoths appeared in northern Italy at the close of the

The Lombards were the last major Germanic people to invade

An objective history of Lombard Italy is difficult to write since

It is convenient to close the period of the barbarian kings with

OF TOWNS AND TRADE

To A modern layman, the expression "of towns and trade" may

loaves or squares of cloth of a standard size were sometimes used

preferred gregarious living in towns, whereas the latter clung to

tioning that the combination of castle and suburb, though most

a medieval town meeting shows a most orderly parliament in Ven-

THE TWO LEVELS OF FEUDALISM

FEUDALISM is one of the oldest interests of medievalists; its

among a large number of lords.3 In spite of all the arguments

mandy — a region which had almost no serfs — the duke in a doc-

istocracy — but by the time of Charlemagne this practice had

of the great aristocratic families began to take root in specific re-

THE IMAGE OF CHRIST IN

A BOOK-COVER of the eleventh century, now in the Pierpont

cross-beams are represented, so that the three figures appear in the

Figure 3. Crucifixion. (Detail of Doors of S. Sabina, Rome)

Figure 6. Fibula. (Walters Art Gallery)

Figure 12. Crucifixion. (Egbert Gospels, Trier)

enly beings they fulfill the function of stressing the Godhead of

the Crucifix is shown above the Miraculous Draught of the Fishes.

strained gestures. The donor of the manuscript is allowed to kneel

ideal group of saints. These varying combinations are factors that

the composition based on the exact relation of a large central circle

THE LIFE OF THE SILENT MAJORITY

The scholarly literature on peasant life seems to have neglected

however, is not romanticizing the peasant: the older men in par-