The First City

If you saw yesterday's post on city rights, you might wonder: if they weren't already, when was the first "city" thought of as such? Wasn't Rome already a city?

Well yes, cities existed before the Middle Ages. In the growing feudalism north of the Alps, however, a powerful noble claimed control over all the lands he could conquer, or that he was given by a higher-ranking noble. Giving up that power wasn't common. When a municipality proved itself to be especially valuable, however, they might be allowed some self-governance. The first such place north of the Alps was Huy, from Latin Hoius vicus, "Hoyoux village." 

It had an ideal location, at the mouth of the River Hoyoux where it joined the larger River Meuse, making transportation of goods easy. From the original Roman camp, it was evangelized by St. Domitian, the "Apostle of the Meuse Valley," in the 6th century. Legend says he delivered the area from the ravages of a dragon.

Huy also became known for tanning, woodworking, and wine, making it one of the most prosperous cities along the river. When the local office of bishop became a prince of the Holy Roman Empire in 985, Huy and the area around it became its own county, with a count appointed by the bishop to administer it.

By this time it already had a market; we know this because records of King Childeric III in 743 gave an exemption to some monks from the toll paid on goods sold at the market. (That was kind of Childeric, since these tolls—essentially a sales tax—provided a healthy source of revenue for royal coffers.) Revenues from Huy were sufficient that King Lothair II in 862 diverted some to the double monastery of Stavelot-Malmedy. In 890 its status was upgraded with the construction of a fortress on a hill. (The illustration shows the castle as it appeared c.1600.)

We don't know what the tipping point was. It was overseen by a series of counts, but under Count Conon in 1066 it was granted the first known city rights charter north of the Alps.

Huy was one of the areas Peter the Hermit wandered through to drum up support for the First Crusade and the People's Crusade. The textile industry was an enormous source of its power and revenue in the 13th and 14th centuries.

One of its strengths—its strategic position on the rivers—made it a target during the wars of Louis XIV, and it suffered so much that the residents dismantled the castle themselves in 1715 to eliminate its military value. A modern citadel exists on the hill now.

When power transfers hands, someone suffers. What was Count Conon like, and was it difficult for him to have such a gem removed from his governance? Let's take a look at this obscure Count of Montaigu tomorrow.

Pope Adrian II

Adrian (792 - 872; shown here in a detail from a fresco in the San Clemente basilica in Rome) was a member of a noble Roman family, related to two popes: Stephen IV and Sergius II. He married a woman named Stephania and had a daughter.

Later in life he decided to become a priest. The subject of priests getting married had been quashed by popes centuries earlier, but an already married man joining the priesthood turned out to be something of an allowable loophole. He was known to be a gentle and amiable man, respected by all. After Pope Nicholas I died on 13 November 867, Adrian was chosen to replace him on 14 December, becoming Pope Adrian II (also called Hadrian II).

He did not want the position—perhaps partially out of humility, but also likely because he was 75 years old and it was a demanding job—but was pressured into it as an obligation. He moved into the Lateran Palace with his wife and daughter. Other popes had been married, but none were married at the time they became pope.

Nicholas had been a very forceful leader of the papacy, but Adrian was not as strong-willed. King Lothair II of Lotharingia died in 869 and Adrian was asked to mediate between claimants to the succession which contributed to chaos. Charles the Bald of France ignored the pope. Adrian's legates to Constantinople at the council that condemned Photios failed to bring jurisdiction of the Bulgarian Church under Rome.

Louis II, descendant of Charlemagne and emperor of the Carolingian Empire, distrusted Adrian and kept him "under surveillance" by a trusted advisor, Bishop Arsenius of Orte (Central Italy). Arsenius' nephew was Anastasius Bibliothecarius, the papal archivist. Arsenius' son, Eleutherius, married Adrian and Stephania's daughter, but this seems purely a calculated political move to cause trouble for Adrian.

Why do we think this? Because Eleutherius was already engaged. In 868, Stephania and the daughter were kidnapped, removed from the Lateran, and killed. Eleutherius was condemned to death. Anastasius was accused of being part of his cousin's plot, and excommunicated.

Adrian died on 14 December 872, five years exactly after becoming pope, which I'm sure he wished he had refused more firmly.

But how about this Anastasius, who had a privileged position in the papacy? What was he like, and how did he get to be appointed to manage the papal archives? Let me tell you about his life and career tomorrow.

Mirrors for Princes

Machiavelli's Il Principe (c.1513) was far from innovative. Writers since classical times had produced works that explained the proper behavior—or improper behavior—of rulers. The genre was called specula principum, or "mirrors for princes." These took the form of instruction books, often aimed at a young ruler who was just coming into power, or could be biographies of rulers who should (or should not) be emulated.

The reign of Charlemagne seems to have motivated the desire to "raise the bar" for rulers and inspired many writers to produce mirrors for their local rulers in the 9th century. Charlemagne's life was, of course, the example to be followed as far as Einhard's Vita Karolini (Life of Charles) was concerned. No one wanted to see the Carolingian empire suffer after Charlemagne's demise, and so his descendants had no lack of advice. His son Louis the Pious was the target of one speculum by Smaragdus of Saint-Mihiel; Louis' son Pepin I of Aquitaine was the target of one by Jonas of Orléans; Louis' grandson Lothair II of Lotharingia was addressed by Sedulius Scottus in a work called "On Christian Rulers."

Alcuin of York, a prolific writer and famous teacher, wrote De virtutibus et vitiis (On virtues and vices, c.799) for Count Wido of Brittany. A friend of Alcuin's, whom he met at Charlemagne's school in Aachen, was Paulinus of Aquileia who wrote the Liber exhortationis (Book of exhortations, 795), for Count Heiric (Eric) of Friuli. Paulinus (c.730-802) had been born in the Friuli region of northeast Italy and he and Heiric were friends, so he felt entitled to tell Heiric a thing or two, including advising him to free his slaves. (Having slaves was common.) Paulinus also wrote an elegy when Heiric was killed in 799.

Mirrors for princes were popular right through the Renaissance by scholars who felt qualified to give advice to powerful men. We know of ones that were written for the future Henry VIII (by John Skelton; a copy exists in the British Museum), for King Charles V of Spain (1516, by Erasmus), for King Christian IV of Denmark-Norway (1597, by Johann Damgaard), and King James I of England wrote one for his eldest son, Henry, who died of typhoid at 18; maybe Charles I read it when he ascended the throne.