Abelard and Heloise

When Peter Abelard met Heloise d'Argenteuil in 1115, he was a famous teacher approaching 40 years of age whose lectures drew hundreds from all over Europe. She was a 15-year-old girl known for being an excellent scholar, her young age making her rather famous.

She was too old for the convent education available to young girls, and too female for university education, so her uncle Fulbert, a canon of Notre-Dame, arranged for private instruction for her with Abelard. Abelard needed a place to live, and Fulbert took him in in exchange for tutoring. Abelard was enamored of his new clever student. He admitted, in his autobiographical writing, Historia Calamitatum ("The History of My Calamities"), that he embarked on a plan of seduction with her.

When Fulbert found out that their relationship was going beyond that of teacher-student, he sent Abelard from the house and forbade them from continuing. The relationship carried on in secret, however, and came to light again when Heloise became pregnant. Abelard protected Heloise by getting her out of Filbert's home and sending her to Abelard's sister, Dionysia in Brittany. The boy to whom she gave birth was named Astrolabe, after the astronomical instrument. (After what followed, Astrolabe was raised by Dionysia.)

Fulbert wanted the two to marry, and Abelard agreed to the union if Fulbert would keep it secret to protect Abelard's career. Heloise also wanted the marriage secret to protect Abelard's reputation. Abelard had been named a canon of the cathedral of Sens in 1115, and the Church was moving toward forbidding any clerical marriage. Heloise returned from Brittany to Fulbert's home. Soon, however, Fulbert reneged on the agreement and spread the knowledge of Abelard's affair and marriage.

Heloise denied this information, angering Fulbert. Abelard once again took her away and sent her to the convent at Argenteuil, the site of her first years of education. She dressed as a nun and lived among them. Fulbert arranged for a band of men to break into Abelard's place one night and castrate him. This was satisfying for Fulbert, but was illegal. The men were punished, and Fulbert was put on leave; his name does not appear in records for several years.

Abelard, disgraced in his career and by his castration, became a monk. Heloise became a nun; there were few other options available to her: living with Fulbert, retreating to Abelard's family in Brittany, or divorcing and finding another husband.

Separate living situations did not end the relationship between the two. I'll talk about Abelard and Heloise, post-split, tomorrow.

Heloise d'Argenteuil

Heloise d'Argenteuil (c.1100 - 1164) was the daughter of a woman named Hersinde. Her parents have been speculated to be Hersinde of Champagne and Gilbert Garlande, which would place her among the nobility, but she herself made a statement that contradicts that idea.

Alternately, she may be the daughter of a nun called Hersinde at the convent of St. Eloi, which could be the source of the name Heloise.

It is certain that she was raised by her uncle, Canon Fulbert of Notre-Dame. Her surname is from the convent of Argenteuil outside of Paris, where she studied as a child under the nuns. She became a scholar of Latin, Greek, and Hebrew. In her mid-teens, Fulbert brought her to live with him and study at the cathedral school of Notre-Dame.

She became known throughout France as a scholar of language and writing. She wrote poems and plays, a few of which have survived.  Peter the Venerable writes that he was aware of her fame when she was still very young. She is also said to have learned medicine.

In 1115, she met Peter Abelard. He was a master at the cathedral school of Notre-Dame, and so became her teacher. He was at the height of his fame, with a reputation that drew hundreds to come and learn philosophy and theology from him. He was very much drawn to this highly intellectual girl who was at least 20 years younger than he. In his autobiographical writing, Historia Calamitatum ("The History of my Calamities"), he admits that he embarked on a plan of seduction. He used example phrases in his teaching such as "Peter loves this girl," and began to write poems and songs about love that were copied and shared.

Heloise herself wrote about their relationship, declaring it a mutual attraction between equals. Unfortunately, Fulbert discovered their relationship, and forbade them from seeing each other. They continued the relationship, however, meeting in secret.

Then Heloise became pregnant, and things got really wild. See you next time for more.

Peter Abelard

The Stanford Encyclopedia of Philosophy called Peter Abelard "the pre-eminent philosopher and theologian of the twelfth century. The teacher of his generation, he was also famous as a poet and a musician." Seems like someone we should get to know a little better.

Born about 1079 in the Duchy of Brittany to a minor French noble and soldier, Peter proved to be a clever boy who was encouraged by his father to study the Liberal Arts. He chose the path of academic over his father's military career. Around 1100 he went to Paris and started calling himself Peter "Abelard." The reason for the name change—and the etymological source of the surname itself—is unclear. In Paris he studied under one of the great French teachers of the age, William of Champeaux. Abelard's own account of his time there claims that his master's attitude turned to hostility when Abelard proved to be smarter and better at debate than William. Abelard began to make a career out of arrogantly quarreling with anyone and everyone.

He decided he should become the master, and so he established his own school, first away from Paris at Melun, and then between 1102 and 1104 moving nearer Paris to provide competition for the schools there. He found willing students, but the stress of running a school himself led to a nervous breakdown, so he went home to Brittany for several years.

He returned to Paris after 1108, setting up a rivalry between his school and that of William of Champeaux. One of the big philosophical quarrels was over the topic of universals. Abelard defeated William in a debate on the topic so efficiently that he was in line to be offered a position at the school at Notre-Dame, but William's influence managed to prevent Abelard from being allowed to teach in Paris. Abelard returned to Melun to run his school, but did manage to move it to a hill overlooking the left bank of the Seine, overlooking Notre-Dame.

He attended theological lectures by Anselm of Laon, but was unimpressed and started lecturing on the book of Ezekiel himself, but Anselm forbade him from teaching his way, so Abelard abandoned Laon for Paris. In 1115, he was offered the position of master of the Cathedral school of Notre-Dame.

At this point, he was a well-established and popular teacher in his late 30s. Into his social sphere came a girl of about 15 named Heloise d'Argenteuil. We need to talk about her next.

Peter the Venerable

Peter of Montboissier was born to a woman who was called "Blessed Raingarde" (she was revered as saintly but not formally canonized).

His mother dedicated him to God and handed him to a Cluniac monastery early in his life. By the time he was twenty years old he was the prior of a monastery at Vézelay. He was so good at his job that by the age of thirty he was named abbot general of the Cluniac Order, and embarked on a campaign of reform and stricter discipline.

Peter favored education, and promoted learning in his monasteries. This put him at odds with Bernard of Clairvaux, who preferred the life of a monk to be spent in prayer and manual labor. He charted his own course in other ways: he supported the election of Pope Innocent II against that of Pope Anacletus, even though Anacletus also began as a Cluniac monk, like Peter. Peter also protected Peter Abelard when he was being persecuted for his Trinitarianism (more on that later).

He was prominent in many religious councils, such as Pope Innocent II's Council of Pisa, where he supported Innocent's reforms. He tried to persuade the political figures of Europe that the Crusades should be nonviolent missionary campaigns, not military campaigns intended to subjugate.

His defense of Christianity against other religions was fierce. He wrote treatises against Jews. He called for the Koran to be translated into Latin (which was completed in 1143) so that it could be debated properly, meaning refuted properly. He traveled to Spain (possible Toledo) to meet the translators. Later scholars criticized the translation for its errors.

His responses to the translated texts were two treatises, the the Summa totius heresis Saracenorum ("The Summary of the Entire Heresy of the Saracens") and the Liber contra sectam sive heresim Saracenorum ("The Refutation of the Sect or Heresy of the Saracens"). He essentially labels them heresies so far from Christianity that they are equivalent to paganism.

Peter died on Christmas Day 1156. Peter was thought of as a saint, but was never canonized. As of 2004, the Roman Catholic Church considers him "Blessed."

I now want to turn to his support of Peter Abelard, another French scholar who caused a stir in religious circles. See you tomorrow.

Alberic of Ostia

Alberic started in Beauvais in France but went everywhere once he became a papal legate. Born in 1080, he entered Cluny and became a Benedictine monk, becoming prior of Saint-Martin-des-Champs in Paris. Cluny's abbot, Peter the Venerable, brought him back in 1126 to help restore Benedictine discipline.

In 1135, he attended the Council of Pisa, called by the newly (and suspiciously) elected Pope Innocent II. This brought him to Innocent's attention, and Alberic was named Cardinal-Bishop of Ostia in 1138. Innocent immediately sent him as a papal legate to England.

This was important because papal legate authority had been given to the Archbishop of Canterbury at the strong request of King Henry II. The recent Archbishop, William of Corbeil, had died, and the post was vacant due to the ongoing period called the Anarchy. Alberic helped negotiate a resolution to the war between Stephen of Blois and David I of Scotland (who supported Empress Matilda). Afterward, Alberic visited abbeys and churches and convened a council that elected Abbot Theobald of Bec as Archbishop of Canterbury.

Alberic brought Theobald and others back to Rome in January 1139 where they attended the Second Lateran Council. He was then sent to repeat his English success in Bari on the Adriatic, where the citizens refused to accept Roger II of Sicily as their ruler. He failed that time: the citizens wouldn't allow him into the city.

Still, Innocent relied on him to build deeper ties to the Armenian Church, that had split centuries earlier from Rome over doctrinal differences. There he met with the Armenian Catholicos (leader) Grigor III Pahlavuni. The two traveled on pilgrimage to Jerusalem where, at the Templum Domini, the Dome of the Rock, Grigor pledged to improve relations with Rome.

In the summer of 1144, Alberic was in France, traveling round and resolving ecclesiastical disputes. While there, he persuaded Bernard of Clairvaux to preach against heresy in the Southwest of France. Alberic then returned to Rome in time to help plan the Second Crusade.

Alberic died on 20 November 1148 and was buried in Verdun Cathedral. Bernard of Clairvaux said Mass at his grave, calling Alberic "the venerable Bishop of Ostia, a man who has done great things in Israel, through whom Christ has often given victory to His Church."

It's nice to be considered venerable, even nicer when you are so respected that Venerable becomes part of your name, such as the Venerable Bede. Another person so highly respected was Peter the Venerable, and I'll tell you more about him tomorrow.

The Dome of the Rock

When the First Crusade captured Jerusalem, they took over the Dome of the Rock, a temple built on the site where tradition said God created the world and Adam. Also, it was the traditional site where Abraham tried to sacrifice Isaac. For Muslims, it is believed to be the site from which Muhammad began the spiritual Night Journey around the world.

It had been the site of the Second Jewish Temple (c.516BCE) that was built to replace Solomon's Temple (between 10th and 6th centuries BCE). The Second Jewish Temple had been destroyed by the Romans in 70CE. The 5th Umayyad Caliph built on that site the Qubbat aṣ-Ṣaḵra, the Dome of the Rock, the oldest surviving work of Islamic architecture. The leaders of the Crusade in 1099 called it the Templum Domini, the "Temple of the Lord," and handed the management of it over to the Augustinians.

The actual rock was originally left exposed, but later covered with white marble. In 1138 the Temple Domini was given the status of an abbey. A few years later, on 1 April 1141, the church was dedicated by the papal legate Alberic of Ostia (on pilgrimage there with Armenian Catholicos Grigor III Pahlavuni).

An adjacent mosque became a royal palace for the King of Jerusalem and the image of the dome became an important symbol of the Jerusalem royalty. When a new royal palace was built, the old palace became the local headquarters of the Knights Templar, who provided protection to pilgrims. The design of the Dome of the Rock became copied by the Templars for their round churches across Europe.

The general shape has not changed over 13+ centuries. It is an octagonal structure with a dome. It displays the earliest public inscriptions of the sayings of Islam and Muhammad. The traveler Ibn Battuta in 1326 said:

Any viewer's tongue will grow shorter trying to describe it. This is one of the most fantastic of all buildings, of the most perfect in architecture and strangest in shape.

 It is still one of the most visited places on earth.

This is the second time that the papal legate Alberic of Ostia has appeared (although in reference to the same event), and I'd like to look at his life and travels next time.

Armenian-Roman Relations

When Pope Innocent II decided to try to reconcile the Roman Catholic Church with the Armenian Apostolic Church, he wrote to its current head, the Catholicos Grigor III Pahlavuni (1093 - 1166).

The Armenian Church had split in its doctrine from the Roman Church after the Council of Chlcedon in 451 over monophysitism. At Chalcedon it was affirmed that, in the person of Jesus, there were two distinct aspects, both the human and the divine. Armeni embraced monophysitism, declaring that Jesus was wholly divine.

The two Churches remained in communication, however. Grigor, for instance, participated in a council at Antioch presided over by the papal legate Alberic of Ostia in November 1139. Grigor accompanied Alberic on a pilgrimage to Jerusalem where, in April 1141, he attended a synod at the Templum Domini ("Temple of the Lord") at the Dome of the Rock. While there he vowed to reconcile the Armenian Church with Rome. Alberic reported this to Pope Innocent, who sent Grigor a letter and a pallium, conferring on Grigor a high rank.

With travel to the East becoming common due to the Crusades, envoys from Rome followed along and went to Armenia, continuing dialogue. According to the Armenian Church's own website:

Pontifical Envoys from Rome established continuous contact with the clergy of the Armenian Church, who were hoping to receive political and economic support from the Pope and the Western powers for the Armenian Kingdom. During this period, the Armenian Church adopted some Catholic Church ritual traditions, and Western culture left a tangible trace on Armenian science, art, miniature painting, literature, as well as in various spheres of public life. [source]

The "political and economic support" would have been helpful against enemies both foreign and domestic. Not only were there foreign invaders to contend with, but also the Armenian government could be a problem. The secular ruler of Armenia in 1037, King Hovhannes-Smbat, deposed the Catholicos Petros and appointed a replacement (we'll call him an "anti-catholics," since there were "anti-popes"). The rest of the clergy were so overt in their condemnation that Petros was re-instated.

By the 14th century, a reconciliation between the two entities had been firmly established, and doctrinal differences were being overlooked in order to maintain healthy relations. (The Second Vatican Council in 1962 - 1965 confirmed the reconciliation.)

The Dome of the Rock has been a important site for many groups over the centuries; next time, let's talk about the place and the temple there.

The Armenian Church

According to tradition, the apostles Bartholomew and Jude Thaddeus (the double name was to distinguish him from Judas Iscariot and from stories of Jude the brother of Jesus) preached the Gospel in Judea, Samaria, Edom, Syria, Mesopotamia, and Libya. They were the first to bring Christianity to Armenia. Jude Thaddeus is said to have cured Abgar V of Edessa of leprosy by exposing him to the Image of Edessa.

There is also an "Apostle to the Armenians," Saint Gregory the Illuminator (pictured in a Constantinople mosaic), who converted the Armenian king in 301CE thereby stopping his persecutions of Christians. The king, Tiridates III, made Christianity the official state religion. This was not that radical a change, since Christianity had been growing steadily since the 1st century. Tiridates declared Gregory the Illuminator to be the first Catholicos, a term used to denote the head of a church in some of the Eastern Christian traditions.

In 325, at the First Council of Nicaea designed to create consensus among the Christian world (where Arianism was literally slapped down by Santa Claus), the Armenian Catholicos (Gregory's son Aristaces) attended. At that time, the Armenian Church was subordinate to the Bishop of Caesarea, where Tiridates had sent Gregory to be consecrated and where Gregory adopted the Byzantine rites. Over the following years, however, Armenia started adopting Antiocian/West Syriac rites, which blended with the Byzantine rites to create the Armenian Rite.

Translation of the Bible into Armenian in the early 400s helped Christianity spread faster. Over time, however, differences arose between what was being practiced/believed in Armenia and the West. The biggest difference was over monophysitism; that is, the divine nature of Jesus. Eastern Orthodox churches professed monophysitism, the idea that Christ had a single nature, that of the divine. The Council of Chalcedon in 451 approved that Christ had two inseparable natures: human and divine. The Armenian Church severed ties with Rome in 610 over this difference.

It was Pope Innocent II who tried to reconcile Rome and Armenia. To do that, he knew he could not simply order the Armenian Church to fall in line; he had to work with his contemporary, the Catholicos Grigor III Pahlavuni. We'll talk about that process tomorrow.

Pope Innocent II

Gregorio Papareschi was a Cluniac monk who was made a cardinal deacon in 1116 by Pope Paschal II. After Paschal, Pope Calixtus II sent him on various important missions, including to the Concordat of Worms. In 1124, Gregorio as an advisor to Pope Honorius II.

Honorius died on 13 February 1130, and six cardinals quickly appointed Gregorio as the next pope, consecrating him the very next day and supported by the powerful Frangipani family. This was highly irregular (only six cardinals!), and a larger group of cardinals chose Pietro Pierleoni, whose family was the enemy of the Frangipani, as Pope Anacletus II. Anacletus was able to drive Innocent from Rome.

The conflict between the two went on for years until Anacletus died in 25 January 1138. This did not make Innocent's life conflict-free, however. Roger of Sicily opposed him, especially after Innocent had him excommunicated at the Second Lateran Council (Innocent was not alone in objecting to Sicily being in Roger's possession). Roger's son, Roger III of Apulia, captured Innocent and forced him to acknowledge the kingship of Sicily.

Among Innocent's decisions was a papal bull in 1139 declaring that the Knights Templar should be only answerable to the papacy. He established ties with Armenian Catholics and began the process of ending the schism between Armenia and Rome. He also made cardinals of several of his nephews.

The Second Lateran Council (or "Second Council of the Lateran") was Innocent's attempt to unify policy across Roman Catholicism. Some of the canons established were mentioned here. Besides the prohibition against tournaments and jousts,

Kings were to dispense justice with the advice of bishops
Lay people who did not pay tithes were to be excommunicated
After a bishop died and a church was vacant, a replacement must be found within three years
The use of bows or slings against Christians was prohibited.
Clergy were not allowed to accept a benefice from a layman that would obligate them to the layman.

When Innocent died on 24 September 1143, he was interred in a sarcophagus the supposedly once held the body of Emperor Hadrian.

The Anglo-Saxon Chronicle says that the original Britons came from Armenia, and Armenia has been mentioned many times over the course of this blog, but we've never talked about the Armenian Church before today. Next time, let's look at where it came from and its connection (or lack thereof) to Rome.

The Joust

The Joust was a specific kind of tournament, and was one of the few types of military contests that had to be on horseback and involved only two combatants at a time. This one-on-one duel involved two men, each mounted, riding at each other with lances, attempting to unseat the other or break their lance. In some cases, a wooden barrier was placed the length of the lists to prevent the horses from colliding.

In the 12th century, jousting was sometimes not allowed because it distracted from the excitement of the other events, especially the mêlée, but Edward II of England in 1309 banned all forms of tournament except the joust. For him, it was more exciting to watch than the Pas d'armes or Tupinaire or Quintain, easier to see than the Mêlée because the men were higher off the ground and there were only two, a bit safer because there was a specific goal.

Some people spoke out against any form of tournament. Pope Innocent II at Clermont forbade Christian burial for anyone killed in a tournament. He was all for warfare against the heathen, but did not want Christians endangering each other's lives. And tournaments could be dangerous; just a few posts back we learned of someone dying because of a tournament. Henry II imposed a ban on tournaments because knights traveling from far and wide to join one were indulging in harassment of the population along the way. His son Richard, however, loved fighting, and established six locations where they were permitted to hold tourneys (and established a fee structure—payable to the Crown—for those who wanted to hold them and participate).

Richard's brother, John, and John's son, Henry III, made jousting more difficult with restrictions that encouraged safety but limited the excitement. Some of the rules that developed over time were necessary, to help figure out who won. After a day of pairs of knights going against each other, the winners could be declared as follows:

1st place: unhorsing the opponent; extra if the horse falls down.
2nd place: breaking lances
3rd place: most striking of the opponent's visor (this was particularly dangerous, but got you points)
4th place: breaking the most spears

There were also rules that could disqualify you:

Striking a horse
Striking a man's back from behind him

You could also be penalized for breaking your spear on the opponent's saddle (a forbidden target).

Some of the last tournaments and jousts took place during the reign of Henry VIII, who used elaborate ones to celebrate momentous events, such as the birth of a son.

Next time, I want to talk about Pope Innocent II and his Second Lateran Council that forbade jousts and tournaments.

Tournaments

The Medieval and Renaissance tournament, was a mock battle that had several styles and purposes. The word comes from an English word meaning "to turn," and developed into several different versions in Europe such as tourney and tournoi. Roger of Hoveden described the torneamentum as "military exercises carried out, not in the knight's spirit of hostility, but solely for practice and the display of prowess."

They were training exercises as well as ways to show off, and there were several different styles of event set up for the participants, and not all pitted fighters against each other. For example:

The Quintain was a simple test of accuracy. The word comes from quintana, Latin for the lane in a military camp that divided the fifth and sixth tactical units of a Roman army. This lane was used for practice. It was a lance game, and the knight would ride down the lane, aiming for an object, which could be a shield or a ring through which he would insert his lance point at speed. 12th century London also used boats!

The Tupinaire was a dual between two knights, fought until one of the knights received three solid blows from his opponent. In such a case, judges on the field would have to determine whether a blow was glancing or solid enough to do damage. Real damage was avoided, if possible.

A more intense game was the Pas d'armes, or passage of arms. This was a later medieval development in which one knight (or more) would "hold" a bridge or gate and defend it against all comers. The Pas d'armes was also a serious strategy and used to refer to knights outside of entertainment purposes taking up the protection of a spot and vowing to fight anyone who wished to in order to show their prowess and honor or to settle some wager. A famous 15th century Pas d'armes was chronicled by a local and lasted a month, where the men vowed to break 300 lances; after 166 individual fights, they were too hurt to go on, and declared their vow complete.

The Mêlée is one that everyone's heard before. Groups of fighters would clash until one side had withdrawn from the field.

The type of tournament that has become the centerpiece of Renaissance Fairs in the modern age is the Joust. The Joust actually evolved beyond the tourney, in the sense that a tournament could range over a large area, and the joust was two men on horseback in a relatively confined space, the lists. Also, the joust specifically used the lance. The joust also has some very specific rules, which we can talk about tomorrow.

Isabella's Other Husbands

Isabella, Countess of Gloucester, was married to the King of England for a short time, making her technically a queen, but she was set aside for reasons of consanguinity. That didn't bother her husband when he married her, but of course he just wanted the estates that came with her title, which he did keep when he had the marriage annulled in 1199.

She still had some land, and was not left destitute or alone. On 20 January 1214, she married the 2nd Earl of Essex, Geoffrey FitzGeoffrey de Mandeville, still a young man in his 20s. Geoffrey was an opponent of King John during the Barons War. John saw fit to charge Geoffrey 20,000 marks for the privilege of marrying Isabella and gaining her inheritance and the title Earl of Gloucester.

Geoffrey himself was on his second marriage when it came to Isabella. He had been married to Matilda, daughter of a leader of John's opponents in the hostilities leading up to the Magna Carta, Robert Fitzwalter. Matilda died young and childless. Geoffrey did not last long as a husband: he died on 23 February 1216, wounded fatally during a tournament.

Isabella did not remain single for very long. The Chief Justiciar of England, Hubert de Burgh, was widowered, and open to remarriage. Coincidentally (?), Hubert was also having trouble getting along with the king, this time John's son Henry. They married in September 1217. Isabella, who was in her 50s, died only a month later. Her name is listed in the obituary lists of deceased nobles at Canterbury Cathedral, but her final resting place is unknown.

We've been talking about nobles and marriages and conflict with kings. Let's shift to another type of conflict, mentioned in paragraph three above: how dangerous were tournaments? That's for next time.

Isabella, Countess of Gloucester

Isabella of Gloucester (c.1160/1166 - 1217) was the youngest (surviving) daughter of the 2nd Earl of Gloucester, William FitzRobert, and Hawise of Beaumont, daughter of the Earl of Leicester. We call her Countess of Gloucester now, but she was actually Queen of England. To explain, we have to step back and talk about King Henry II and his youngest son, John.

Henry seemed to consider John his favorite, perhaps because John was the only one of Henry's son who never rebelled against his father and tried to take the throne. I think Henry understood that John was not likely to inherit the throne: he had brothers who were ahead in line of succession, and were also aggressive enough that they would easily usurp the throne from John.

Henry dealt with this situation by increasing John's real estate holdings, and therefore the revenues from said properties. He did this sometimes at the expense of Henry's nobles, appropriating their estates and giving them to John. In September 1176, Henry argued with Isabella's father, William. To resolve the dispute and ensure amity between earl and king, William promised Isabella's hand to John in marriage, and to recognize John as the heir to the estates of Gloucester. (Even if William and Hawise had another son, John would still get half the estates.)

Well, William died in 1183, and even though Isabella had sisters, Henry declared Isabella sole heir to all of her father's lands, and also declared her his ward, giving him control over all the Gloucester property. He retained this control until he died in 1189, at which point Richard became king and Isabella was given to John in marriage. (This was risky in the eyes of the Church and its rules of consanguinity, since Isabella and John were closely related, having the same great-grandfather.) Since they did not get a dispensation from the pope to override the consanguinity issue, the Archbishop of Canterbury, Baldwin of Forde, put John under Interdict. The Interdict was removed by the papal legate, but the marriage was never condoned.

It stayed intact, however, and when Richard I died in 1199, John became king in May. John then requested that his marriage to Isabella be annulled on the grounds of consanguinity; this was granted in August.

But John kept the lands.

Isabella had a nephew, Amaury, Count of Évreux. John gave him the title Earl of Gloucester. He died in 1213, and Isabella became Countess of Gloucester. It is possible that she was never formally crowned, but she was married to the King of England, for however brief a time, making her something of a "forgotten queen." In fact, her likeness is hard to find. The illustration above is a generic royal woman.

Isabella was not left out in the cold. She had two advantageous marriages after John, and I'll tell you about those tomorrow.

The Pope Steps In

Despite Hubert de Burgh's support of Henry III at the start of his minority reign, the two had fallen out and Hubert was in danger. Ultimately, a letter from the pope tried to resolve the situation.

Pope Gregory IX sent Henry a letter, chastising him for his treatment of Hubert who had been so loyal and helpful for so long. Henry did not want to disobey the pope: not only was he a faithful Christian, but his father, King John, had offered England as a vassal state to the papacy during his troubles, expecting that papal support would be enormously useful against his barons and France. Henry gave Hubert back his status as Earl of Kent, but only some of the lands he had formerly possessed.

In 1234, some of Hubert's enemies, including the king's former tutor, the French Peter des Roches, were dismissed from court (there was some anti-French feeling among the increasingly "English-oriented" Anglo-Norman country). This made Hubert's life even easier, until 1236, when the king found out about Richard de Clare.

Richard de Clare was the young Earl of Gloucester. In 1236 he was only 14 and the king's ward, but Henry had asked Hubert to raise him. While in Hubert's care, Hubert had married his daughter Margaret to Richard, although they were both children. This had been done without the king's blessing or his knowledge. The earldom of Gloucester was large and powerful, and Henry realized this alliance would potentially give more power to Hubert's family. Hubert's argument when called to court was that he was in sanctuary from the king's wrath at the time and had nothing to do with it. The king was ultimately convinced of Hubert's lack of involvement, but the marriage ended—we're not sure by annulment or Margaret's death. (Richard de Clare married Maud de Lacy, daughter of the Earl of Lincoln.)

Henry did not give up, however (we just don't know why he wanted so desperately to destroy Hubert). Hubert was accused by Henry of deliberately losing Poitou to the French, inappropriately seducing the Scottish princess who was his wife (his daughter Margaret's mother was Princess Margaret of Scotland, daughter of William the Lion and sister of Alexander II), and even attempting to assassinate Henry. Hubert's lawyer successfully defended him against all the charges. Hubert retired to his estates and stayed out of the public eye until his death on 12 May 1243. He had two sons from his first marriage, but they were not allowed to inherit the earldom, as it was limited to descendants of Hubert and his third wife, Margaret. They only had the one daughter.

In between those two was a second marriage, to the queen of England! That is a story worth telling next time.

The Fall of Hubert de Burgh.

Hubert de Burgh was one of the most important figures in England during the reign of Henry III. Not only had he helped ensure Henry would succeed his father, John; he had been Regent during Henry's minority, and Henry in gratitude had given him several properties and titles, even making his Chief Justiciar for life.

He had enemies, however, who were jealous or wary of his growing power. One was William Marshal, the most respected man for decades, who had in fact recommended Hubert as Regent. Another was the Frenchman Peter des Roches, Bishop of Winchester during the reigns of John and Henry and Henry's childhood tutor. A third was Stephen Langton, Archbishop of Canterbury, who alternately worked with and opposed Hubert (as well as the king).

It was June of 1232 that Hubert's appointment as Justiciar of Ireland was made an appointment for life. But then, something happened, some incident that changed Henry's mind toward his biggest supporter. In July, Hubert was dismissed as Justiciar and replaced with Stephen de Seagrave, a close friend of Peter des Roches.

Whatever the turning point was, it was significant enough that Hubert feared for his life—or at least for his freedom. He fled to Merton Priory (where another courtier-and-friend-of-the-king who fell from grace had gone to school—and requested sanctuary (see illustration , from the Historia Anglorum of Matthew Paris). Henry wanted him dragged out physically, but this was opposed by his Chancellor, Ralph Neville.

Sanctuary had a time limit, however: forty days. Henry's soldiers were stationed outside of the chapel where Hubert sat, limiting how much food and drink could enter. When the forty days ended, Hubert was taken from Merton, imprisoned, and forced to surrender a large sum of money that he had left with the Knights Templar (who functioned as bankers because of their reliability and presence across Europe and the Middle East). Once he had the money in hand, Hubert was released into the custody of his fellow earls.

Later, Hubert's gentle captivity became more rough on the king's orders, and Hubert escaped and sought sanctuary again. The king had him dragged out of the church, but the bishops made such a fuss about violating sanctuary that Henry had to allow Hubert back in while the forty days passed. Again, the plan was to starve him out, but the tide of public opinion was turning.

His replacement, Stephen de Seagrave, turned out to be not a great replacement, and Peter des Roches administration was not well received. William Marshal's son, Richard Earl of Pembroke, plotted Hubert's escape. Hubert was taken to Marshal's castle of Striguil (also called Chepstow), between the Rivers Usk and Wye. This kept him well away from London and Henry, where Hubert could rest and recover for months.

Henry was wary of offending his earls: he was well aware of their desire for more independence from the Crown during his father's reign and his own. The resolution for their conflict came in a letter from the pope. I'll wrap up the saga of Hubert de Burgh tomorrow.