Changing structures of power Social and economic structures
help with three short answers (at least 250 words) on each of these themes. The sources will be provided.
1. Changing structures of power.
2. Social and economic structures.
3. Understandings of gender and identity.
Holy people in the towns
Umiliana and Raimondo were people who came to be reverenced as saints
during their lifetimes. Neither of them was canonized and made a
saint. These accounts of their lives were written by people who knew
them. Both accounts are very good evidence for social experience and
religious values in the thirteenth-century towns.
They differ by class and gender: Umiliana was the daughter of a rich
banker, while Raimondo probably started out as a shoe repair man.
Reading questions:
How did each of them view marriage and family? How did they try to
live a holy life? Both saints were venerated by some people but attacked
by others. How and why?
The last two readings, Sacchetti on modern saints and Salimbene on
Albert the wine carrier, provide us with currents of skepticism and
mockery: what did these authors think of local saints?
this year occur or brentator, in Cremona.In -red the cuceptiue
miracles of a man named Albt-rl, who was a winc carrier,
In chat same year took place the deceptive miracles of a man from Cremona named Albert, a man who had been a wine carrier [portator], a wine drinker [potator] and indeed also a sinner [peccalor). After this man's death, according to common report, God performed many miracles in Cremona, Parm�, and Re�gio: in Reg· gio in the Church of St. George and St. John the Baptist; m Parma m_ the chu'.ch
sat1mB€n€ oe aoam 513
wither away, and his right eye shall be utterly darkened." Yet whoever refused to take part in such celebrations was considered to be simply envious or even heretical. Because of this man Albert, some wicked men insulted the Friars }dinor and Preachers but
God quicklj "shewed them w be liars" who wished ta accuse them [Wisdom 10.14]. Some men of secular life said to _the Friars Minor ana Preachers with a loud
clear voice, "You think that nobody can work miracles but your own saints, bu; you ar� clearly deceived, as �as b':en made clear through Albert." But God quickly �lottea out the slander agamst his servants and friends by showing "them to be liars that had accused" them [Wisdom 10.14] and by punishing those who "lay a blot on the elect" [Ecclesiasticus 11.33]. For a certain man came to Parma from Cre1'.1ona bearing w�at he claimed to be a relic of chis saint Albert, that is to say, the httle t�e of the right foot; and all the citizens of Par!Da gathered together, _from the highest to the lowest, men and women, "young men and maidens … the old with th� younger" [Psalms 148.12], clerks and lay, and men of all religious Orders. Then lil a large procession, singing as they went, they carried that toe to the cathedral of Parma, the church of the Glorious Virgin. And when they had plac_ed the toe on the high altar, Lord Anseim of San Vitale, canon and vicar of the b.1shop, came forward and kissed it. But he smelled the stench of garlic and told the other clerks. Then they all discovered that they had been deceived and confounded, for their "relic" turned out to be a clove of garlic. And thus the
; Parmese w_e�� tricke� and mocked, because they _"walked after vanity, and are become vam lJerermah 2.5]. Moreover, since this man Albert was buried in a church in Cremona, the Cremonese wished to show that God would work infinite miracles through him, and so large numbers of infirm men came there from Pavia and the other parts of Lombardy that "they might be delivered from their infir mities" [Acts 5.15]. And many noble ladies came with their sons to Cremona from Pavia for devotional reasons, hoping to report the complete healing of their bodies,
of St. Peter, which is near Piazza Nuova. And all the brentatores, that 1s, the wme
carriers of Parma congregated in the church, and blessed was that man who could touch thein or give them something. Women did the same. And the people formed societies, parish by parish, and marched in procession through the streets to t�e
Church of St. Peter, where the relics of this man Albert were preserved. In their march they carried crosses and standards, and sang as they marched along. And they brought purple cloth, samite, canopies, and much money to the church. Later, the wine carriers divided all these things up among themselves. And when the parish priests saw this, they had this Albert painted in their c�urche� s� that they would receive better offerings from the people. And at that time, his image was painted not only in the churches, but also on many walls and porticoes of cities, villages, and castles. This, however, is expressly against the laws of th_e Church,
"-':, �.-, 'but "there was none that would answer" [Isaiah 66.4] a word, or "opened ihe mouth ·.1J . !'. · or made the least noise," Isaiah 10 [. 14 ). Thus Jeremiah 14 [.22] says: "Are ther; . .':�f · d::_:;,�- a�y among the graven things of the Gentiles that can send rain? or can the heavens
for no man's relics are supposed to be held in reverence unless he 1s first ap· proved of by the Church and written in the catalogue of saints; in si1_11ilar man· ner a man is not to be depicted as a saint before he has been canomzed by the Ch�rch. Those bishops, therefore, who allow such abuses to be practised in their diocese merit removal from office; that is, they should have the dignities of rhe c· episcopal office taken away from them. But there is_ nobody to con:ect those er· -s· rors and abuses. And so the words of Zachariah [ 11.17] are appropriate for every ·.,. bishop who allows such things to go on: "0 shepherd, and i�ol, that forsak�th ·,_ the flock: the sword upon his arm and upon his right eye: his arm shall quJte
:.:; . give_ show:rs?" Thus_ it is that a sinner or an infirm man goes badly astray by , .. c ·. camng aside true sames and by praying to one who cannot intercede for them {/ <:5 is written in the book of Wisdom, 13 ( .18-19): "For health he maketh supplica'.
;�:�· '-uon to the w�ak,. and for life prayeth to that which is dead, and for help calleth ·· · upon that which 1s unprofitable: And for a good journey he petitioneth him that � . cannot ".'alk: and for getting, and for working, and for the event of all things he
·_ .. ukcth him that 1s unable to do any thing."
Salimbene de Adam on Albert the wine carrier
,
Write three small essays (1-2 pages) on each of these themes. The document that is to be used for each theme as evidence is included. Please only use the sources that are provided. NO OUTSIDE SOURCES.
1. Changing structures of power.
– Source: “ The investiture conflict” – Source: 1000 and reform powerpoint – Talk about the issues involving the control of bishops
2. Social and economic structures.
– Source: New trade and communes 2022 slides – Source: The Writings of Saint Francis' Companions
3. Understandings of gender and identity.
– Source: “Holy People in the Towns” – Focus on the story of Umiliana dei Cerchi
Each essay should be at least 250 words. The total assignment will be at least 700 words. Please briefly cite the page number when you discuss a source (Compagni, p. 24) or slide number when you cite a power point (Buon Governo, slide 6).
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International trade, the profit economy and the rise of communes
Italy in 1000 (before the Normans)
Maritime trade in the C10th-11th
Best evidence: Cairo Geniza 400,000 pages C11th -19th Hebrew script, usually Arabic. Many preserved in a loft by the Ben Ezra synagogue
Intermingling of Jews, Christians and Muslims
Geniza: worn text repository (texts to be buried, in order to not destroy the word of God)
C11th certificate guaranteeing that the cheese made by a particular grocer is kosher.
C11th trade networks were informal, based in Muslim centers (Alexandria in Egypt, Mahdia in Tunisia and Palermo.) Wealth from the Eastern Mediterranean.
Fostered by the great Muslim and Greek polities
Italians fitted into these existing networks, might well supply raw materials, return with goods manufactured in the Metropolis, commodities or luxury goods, perhaps gifts like gemstones or even giraffes.
Palermo was a way station between Alexandria and al-Andalus.
Ships were owned by the very wealthy, not the actual traders or the state. Traders simply rented a place on a ship. People of various nationalities took part, restricted by risk and opportunity, not rules favoring the owner’s nationality. This was an open network.
The categories of merchant, pilgrim and traveler overlapped .
Trade was not bilateral: a ship might convey goods to a port, then pick up traders with other goods and convey them to another.
Amalfi
Fra Angelico, St. Nicholas and a miraculous ship rescue, c. 1437
Italian ports became the terminus for the Silk Road and Indian Ocean trade
The Trans-Saharan gold caravans connected West Africa with Mediterranean ports
From 1050 on, the great Muslim and Greek countries shrank
In Italy, maritime republics grew in the twelfth century: moving toward state-sponsored trading
C 12th Genoese trader
Venice
Venetian galleys
International trade Demand for luxury goods
Military expeditions to force treaties, commercial privileges
Italy became the transit point for the Silk Road
Merchant Colonies:
legal autonomy, privileges, settlements with houses, warehouses, church, oven, cemetery
Domestic commerce
Towns grew initially as local market centers And centers for craftsmen
Intensive agriculture: grain
As populations grew, it was imperative to supply them with food, goods and jobs
(provisioning and employment)
Growth was driven by the expansion of trade and economic opportunities. Who migrated into towns? Petty nobles, small landowners
Fugitive serfs???
Craft guilds: foodstuffs construction
Greater guilds: judges notaries merchants bankers Cloth guild
Power of the greater guilds:
By 1300, dominated civic offices
The Mercanzia: guild court
Palace of the Wool Guild, Florence (1308-)
Transit point to the north
Gregorio Dati 1362-1435
Diary and Secret Book
Family
Silk merchant putting-out system risks and profits partnerships
Other writings: History of Florence La Sfera
Trade imbalance: Europeans wanted spices, perfumes,medicines, sugar also manufactured goods: silk, paper, ceramics, rugs
What could they sell? (European economy backward) furs, timber, metal, slaves weapons, wool cloth
Bulky, low priced
Europe was exporting silver and gold
Made it up with piracy!
solution: import substitution ex: silk in Lucca Production of manufacture goods at home
Ultimately, the Levant became the source of natural products
(Except rugs!)
WHERE DID THE INVESTMENT COME FROM?
Contracts: the commenda
ቷᔆ
Sample notarial contract
What after all guaranteed credit? (so that people were willing to lend their money because they expected repayment?)
Merchants became bankers
Finance and banking loans to Crusaders loans to papacy, monarchs
Business organization to reduce the cost of transactions
efficient systems of exchange ways to enforce contracts informational systems monetary exchange
Rise of communes
Governance crucial!
Tenth-eleventh centuries -urban continuity: No effective central government, bishops often ruled, with councils of boni homines
ስ
How do we track institutional change? Indirect evidence: mention in charters
Townsmen appear in surviving documents when they receive Imperial privileges (tacit recognition of municipal rights) Ex: Rights over the market
In 1056 the “fideles et habitatores” of Genoa were granted their customary rights over their market.
In the late eleventh century the emperor made a series of concessions to Tuscan towns:
In 1081 he promised to build nothing in or within six miles of Lucca and renounced all jurisdiction in Pisa: they had the right to assent to his appointment of a new marquis of Tuscany
By then Pisa was a commune
Communes=Sworn associations of citizens And a parlamentum
Twelfth century communal formation
3 stage process: 1. Boni homines became executives, termed consuls
Stage 2: Commune replaces bishop Most important: juridical and fiscal rights
Stage 3: Acquisition of rights outside the city, and relations with other communes
Rural communes: resist landlord’s efforts to impose new exactions
For Thursday: Papal monarchy and Francis
A capitalist spirit: the calculated employment of money to make a profit
Rise of Tuscany and Florence:
By 1300, most urbanized area in Europe
driven by merchant initiative
Craft guilds: foodstuffs construction
Greater guilds: judges notaries merchants bankers Cloth guild
Textile industry in Florence: Entrepreneurs of the Cloth Guild
Purchase wool or flax (perhaps English), from merchants
send it out to carders send it out to spinners send it out to weavers send it out to a dyers shop
master dyers have laborers do the work send it out to fullers
master fullers have laborers do the work Sell the finished cloth to merchants for sale on the international market
Who were the guild members? The entrepreneurs, mercahnts, bankers. The Cloth guild regulations governed the work of the carders, spinners, weavers, dyers and fullers.
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Popes, kings, nobles, monks: the intersection of sacred and secular power
Byzantine empire (lasted to 1453)
Infrastructure–cities, monuments, roads
Movement of population to “natural” settlement patterns, often pre-Roman (caves!)
Improved standard of living?
The collapse of Roman taxation in western Europe!
Legacies of the Roman empire?
Italy c. 600 (Lombards and Byzantine Greeks)
Spread of Islam 622-750 C.E.
Bishops: from powerful local noble families oversaw the clergy (priests) in their diocese (district)
Stepped into the shoes of Roman administrators
Tendency for church official to exercise secular powers
The bishop of Rome becomes the pope
Petrine theory: Power of the keys
Rome in 600
Santa Maria Antiqua (c. 450-847)
Santa Pudenziana mosaics c. 400
Monk and author
Prefect of the city of Rome
Effective administrator
“servant of the servants of God”
“papa”
854 letters survive
Turning point: Papacy of Gregory I (590-604)
Benedict of Nursia (d. c. 545)
Benedictine Rule (clear rules
for an orderly community)
Monasticism: hermits to monks
Benedict’s Sacro Speco
Huge Benedictine monasteries: Montecassino founded 529
Huge donations of land by nobles Monks supported by peasant labor on monastic lands
Most were unfree (serfs)
The doors of Montecassino under Abbot Desiderius (1058-87): their holdings
Monasteries were closely linked to powerful families
Abbot Desiderius was the son of the prince of nearby Benevento (the biggest donor)
Secular and spiritual rulers tended to build alliances: why?
Emperor and bishop
17
Monasteries were closely linked to powerful noble families
Ex: Abbot Desiderius of Montecassino was the son of the prince of nearby Benevento (the biggest donor)
The rise of Frankish kings (the Carolingians) c. 800
What was going on?
King Charles the Great (Charlemagne) was crowned
Holy Roman Emperor by the pope in Rome in 800
Alliance of popes and monarchs Leo III Charlemagne
The Carolingians (Frankish kings) arrive: Charlemagne rescued the unpopular pope Leo, who then crowned him emperor in 800: a Crucial Precedent
Donation of Constantine forged c. 800
Division of the Carolingian empire in 843 created a much-disputed Italian kingdom
Papal lands: Patrimony of St. Peter in 1000.
Wealth from landholding as well as raiding and war
BUT: land-based rule
How to defend against invaders if you cannot pay a standing army?
See King Berengario’s diploma;
What did he give away? What did he get?
Kings and nobles
King Berengar (888-924):
Giving away privileges, including the right to build a castle
Royal weakness: land-based rule
Arab Muslim and Hungarian invasions
San Vicenzo al Volturno
Tempting targets for raiders: Chronicle of Volturno
What did the raiders want?
How did the monks defend?
What happened?
Destruction of San Vicenzo
In 1000
Muslim emirates,
Greek lordships,
Carolingian duchies,
Rome
privilege to build a castle in Nogara-why?
Who gets it? Perks?
Provisions?
How much is the king giving up? Why?
King Berengario’s 906 diploma
Between whom?
Concessions?
What are the owners obligations?
Verona Charter of 923
incastellamento
Papal office
Monasteries as great territorial lords
Tendency for these rich church institutions to be controlled by powerful families and monarchs
Noble and royal strategies to operate despite land-based rule
The result: Intersection of the sacred and the secular
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