The bishoprics of Saxony in the first century after Christianization

The eighth and ninth centuries witnessed the foundation of many new bishoprics in the territories on the fringes of the Carolingian Empire. Saxony was one such region. This article seeks to understand the political status of these new bishoprics during the first century of their existence, from their foundation to the end of Carolingian rule in east Francia (805–911). The religious history of the Saxon province, and the Carolingians' lack of interest in this region after its forcible conversion, had a significant effect on the status of its bishoprics during the ninth and early tenth centuries. This study assesses the evidence for both the land-holdings of this new episcopal church and the activities of its bishops, and concludes by arguing for the distinctive position of the Saxon bishoprics within the Frankish and east Frankish churches of this period.     

Wine and Modernity in the Transylvanian Saxon Imagination (1860–1930)

Abstract

Transylvanian Saxon writings on wine and viniculture provide unusually informative insights as to the small East European community’s responses to the impacts of modernization: loss of corporate privileges, minority status in first Habsburg Hungary and after the First World War, Romania, and increasing integration into a global economy. Transylvanian Saxons imbued wine with symbolic functions beyond its dietary or economic importance; viniculture and wine embodied Saxon aspirations and fears for the future. While ethnographers invoked the traditions embodied in wine to shore up Saxon status within Transylvania, economists extolled viniculture as an industry capable of modernization and a secure financial future for the community. Conversely, Saxon abstinence campaigners identified wine as the root of the Saxons’ decline, and hoped to build a better future through its abolition. Through its symbolic roles, wine and viniculture reveal the potentials and limitations the Transylvanian Saxon community faced in confronting modernization.     

Book reviews

Books reviewed in this article:
Bernard S. Bachrach, Early Carolingian Warfare. Prelude to Empire
Warren Brown, Unjust Seizure: Conflict, Interest, and Authority in an Early Medieval Society Conjunctions of Religion and Power in the Medieval Past
James McKinnon, The Advent Project. The Later–Seventh–Century Creation of the Roman Mass Proper
Richard Newhauser, The Early History of Greed: The Sin of Avarice in Early Medieval Thought and Literature
Walter Pohl, Die Germanen (Enzyklopädie deutscher Geschichte, vol. 57)
Birgit Sawyer, The Viking–Age Rune–Stones: Custom and Commemoration in Early Medieval Scandinavia
Donald Scragg and Carole Weinberg (eds), Literary Appropriations of the Anglo–Saxons from the Thirteenth to the Twentieth Century
Seiichi Suzuki, The Quoit Brooch Style and Anglo–Saxon Settlement: A Casting and Recasting of Cultural Identity Symbols
Steven Vanderputten, En heilig volk is geboren. Opkomst en ondergang van een christelijke staatsideologie uit de vroege Middeleeuwen (c. 750–900)     

Saxon military revolution, 912–973?: myth and reality

For more than a generation Karl Leyser's influential thesis, which credited Henry I with undertaking a military revolution which made possible the Saxon dynasty's rule of Francia orientalis, has dominated the scholarly literature. According to Leyser, Henry radically reformed the Saxon military by building a large force of heavily armed mounted fighting men. These men provided the means necessary to assure Saxon domination. It is argued here, by contrast, that this Saxon military revolution is a myth and that the continental Saxons, as contrasted to those in England, saw the gradual development of a heavily armed mounted fighting force following their conquest by Charlemagne in 805. The real Saxon military revolution was Henry's creation of the agrarii milites and the building of frontier fortifications.     

‘We'll have what they're having’, cultural identity through diet in the English Saxon Period

The roots of the English population lie in diverse cultural origins. Within the second half of the first millennium AD, there were two major migrations, firstly the Saxons in the immediate post-Roman period, and later following the ‘Viking’ incursions of the mid-9th century. This paper considers the visibility of these migrations in the animal economy. Zooarchaeological data from 141 Saxon sites within England were analysed for evidence of diet and animal husbandry. Results indicate that there were signatures specific to native British rural populations in the early Saxon phase, relying largely on a self-sufficient economy, consuming very few wild species or domestic birds. Saxon cultural differences were implied from a number of sites, dependant on the increased importance of cattle in the diet and as culturally symbolic animals signifying status and utilised for trade. There was also evidence for the earliest settlers to have used pigs as a ‘mobile larder’, to provide meat while they established herds and flocks of cattle and sheep. Regional differences were visible in the late Saxon phase, within Wessex and the Danelaw, related to agricultural changes in the midlands and central southern region, and cultural identity, particularly within the heartlands of the northern Danelaw, towards an increase in cattle production.     

From poachers to gamekeepers: Scandinavian warlords and Carolingian kings

This article represents the first comprehensive study of the commendation and conversion of Viking leaders by Carolingian rulers, from the first recorded instance under Charlemagne to the agreement with Rollo in the early tenth century. The survey underlines how widespread the practice was, and permits an assessment of its effectiveness as a defensive strategy against Scandinavian incursions. The outcome varied: some Scandinavians found themselves defending Frankish territory against Viking attack, others acted as intermediaries between Franks and Scandinavians, still others were granted Frankish benefices but never trusted, and ultimately killed. Nonetheless, the article demonstrates that in the majority of cases the practice of commendation and conversion worked to the Carolingians' advantage, neutralizing potential enemies or even turning them into useful allies.     

Lawcourt proceedings in the Lombard kingdom before and after the Frankish conquest

The Frankish conquest of the Lombard kingdom in 774 is considered a basic event and even a turning point in the early medieval history of Italy. Lombard institutions are believed to have disappeared in favour of Frankish rules and customs. This article seeks to refute this view by demonstrating that there is a very great deal of continuity between the two periods for one of the most important judicial institutions, the trial. It will be shown that the different phases of court procedure remain nearly unaltered after the acquisition of Northern Italy by the Franks and that even the most striking difference between the Frankish and the Lombard trial, namely the distinction between judges and scabini, was not introduced in this part of the Carolingian Empire before 827. Even after that date the Frankish distinction was only applied in some trials, while the Lombard procedure remained the more common.     

The West Saxon boundary clause in context: Celtic and Continental connections

The perambulatory boundary clause in England originated as a West Saxon phenomenon in the eighth century, most likely through connections with the early Celtic church, and spread with the rise of the West Saxon kings. Vernacular perambulatory charter bounds occur throughout England after the tenth century – but before 800, they appear only in Wessex, and on the Continent where West Saxons were initially installed as missionaries, in an early Latin–vernacular form. The West Saxon roots of Boniface and his followers may thus explain the presence of early perambulatory bounds in Frankish archives.     

Frankish military duty and the fate of Roman taxation

Frankish kings exacted unpaid military service from their subjects in both Merovingian and Carolingian times. The basis for this right has long been uncertain. A study of the term ‘manse’ as a Carolingian measure of assets brings to light the ostensibly hidden property on whose basis Franks went to war. This military duty reached back to the origins of the Frankish kingdom, when a large share of Roman taxes was awarded in individual allotments to soldiers obligated to serve, otherwise unpaid, when summoned, and heavily fined if they did not. Both demesne and tributary manses – contributory units – were the main part of state resources applied to military costs. They cannot be simply envisaged as components of an agricultural scheme (grand domaine). A tax‐like military obligation was one among several institutions actively surviving from the fifth century to the ninth, and it suggests that Frankish government was more law‐based and administrative than is often allowed.     

The Bonifacian mission and female religious in Wessex

With only two Kentish exceptions, the West Saxon identity of the English female correspondents of Boniface and Lull can be affirmed. Together with other evidence, the letters imply a considerable number of female religious in Wessex in the late seventh and eighth centuries, but with a distribution confined to the western parts of the kingdom. The foundation of these religious communities appears to belong to a particular phase of West Saxon conversion and political expansion.     

Between borders: Franks,Danes, and Abodrites in the trans‐Elben world up to 827

This article examines the 804 decision by Charlemagne to cede territory beyond the Elbe to the Slavic confederacy known as the Abodrites. In so doing Charlemagne attempted to create a stable buffer along the Carolingian empire's northern border, in large part as security against the growing power of the Danes. Using textual and archaeological evidence this article demonstrates the ways in which the Abodrite buffer between the Franks and Danes influenced the political and cultural development of the Slavs and set the stage for a series of major political showdowns in the first three decades of the ninth century.     

Time and identity in Stephen of Rouen's Draco Normannicus

The Draco Normannicus, written by Stephen of Rouen, a monk of Bec, in 1167–9, recounts the history of the Normans from mythic origins to 1169 using an idiosyncratic style and structure that works to undo chronological strictures and strengthen the identity of the Norman dynasty against their Capetian enemies. Juxtaposing ancient and contemporary events, the non-linear narrative historicises the conflict between Henry II and Louis VII and presents contemporary events in the same epic style as Roman and Carolingian history. The Empress Matilda emerges as a focal point for the narrative as well as for Stephen's conception of Norman dynastic and historical identity. Instances of direct address allow Stephen to raise and debate competing understandings of the Norman past while arguing for his preferred vision. Understood in this way, the Draco expands our ideas of historical writing and the perception of the past in the Anglo-Norman world.     

Karl der Große,Alkuin und die Zeitrechnung

In connection with the Carolingian renewal of education Charlemagne also cared for a homogeneous reckoning of time. He organized the Carolingian reform of the calender with the help of Alkuin of York, an Anglo‐Saxon scholar. Having heard of Alkuin's learning and teaching abilities, the Frankish King invited him to lead his Palace school at Aachen. Moving to Francia 782, Alkuin became the key counselour of Charlemagne for science, education and church matters. Among other subjects Alkuin taught the King especially calendrical reckoning (computus) and astronomy, in which he took a special personal interest. Charlemagne discussed these subjects often with Alkuin, sometimes even in letters, still preserved today. For this correspondence on astronomy and calendrical reckoning it was assumed that Alkuin was the author of four short anonymous writings on computus. Moreover, Charlemagne comissioned Alkuin to write a standard work on computus, which is lost today. But three Carolingian manuals on computus survived. Which of the four anonymous writings really stem from Alkuin himself? What influence he had upon the manuals? These two questions are investigated here on the basis of the most important matter of computus: the calculation of the age of the moon in the 19‐year lunar cycle, necessary for dating the movable feast of Easter (on the first Sunday after the first full moon in spring). These facts were discussed in detail, even vehemently, in the correspondence between Alkuin and Charlemagne.     

Legislation and politics in late Carolingian Italy: the Ravenna constitutions

This article considers some overlooked evidence for royal legislation in the dying days of the Carolingian empire, a series of charters known as the Ravenna constitutions. These documents, which deal with the status of Italian freemen, are often analysed as sources for social history but rarely as texts in their own right. Reconstructing the context in which the charters were issued enables us to cast light on political events and royal self‐representation in early 880s Italy; and by drawing attention to the peculiarities of their form, we can use them to reflect more broadly on the nature of Carolingian capitulary legislation and the meaning of its disappearance at the end of the ninth century.     

Archaeology,common rights and the origins of Anglo‐Saxon identity

It is generally accepted that rights over land, especially rights of pasture, played a formative role in establishing the identity of early Anglo‐Saxon ‘folk groups’, the predecessors of the middle Anglo‐Saxon kingdoms. This speculative paper sets early medieval and medieval common rights in the context of the archaeological longue durée of the period before 400 ad . It argues that ancient traditions of common governance, integral to Anglo‐Saxon identity, might have offered an attractive legitimacy to middle Anglo‐Saxon kingdom‐builders. While not seeking to establish any answers, the paper hopes to contribute to a wider research agenda.     

A testimony of Carolingian rule? The Codex epistolaris carolinus,its historical context,and the meaning of imperium

In the preface to the Carolingian collection of papal letters, known as the Codex epistolaris carolinus, the word imperium is used in the context of describing what is in the collection. In this article, I shall argue that a reinterpretation of the preface's statement about what imperium refers to will shed a different light on the CC as a collection in its entirety. What imperium refers to exactly can be debated, yet studying the Codex carolinus as a Carolingian product of its time, in combination with a reappraisal of its preface, may help to understand the source's historical context and its value to the Carolingian court. As I hope to demonstrate, the CC was an essentially purposeful collection, which underlined the shared history of the Carolingian family and the papacy in Rome.     

Overlooked Husbands: The Paradox of Unfree Marriage in the Carolingian World

Unfree people in the Roman world could not legally marry, while they could in the Middle Ages. This paper explores the marriage of the unfree in the Carolingian empire (750–900 CE), a society with an intense moral concern about marriage. Carolingian churchmen wrote extensively about marriage, using a strongly gendered discourse focusing on how men should approach marriage and behave as husbands. However, these moral and legal texts rarely discussed unfree marriage, even though the practice was common. It is argued that this silence reflects the persistence of late antique class-based gender models, in which masculinity was reserved for married property holders. Although legal prohibitions on unfree marriages had ended, Carolingian moralists continued to be influenced by patristic assumptions that these were not valid relationships. These assumptions, combined with Frankish social practices that largely excluded unfree men from other key male roles, such as arms-bearing, meant that unfree husbands were not conceptualised as sufficiently ‘manly’ to have their marriages discussed. It is only from the tenth century onwards, when images of masculinity began to fragment more along lines of social status, that authors began explicitly to state that the Christian ideas of marriage applied to all, free and unfree.