The Provisions of Westminster

The Provisions of Oxford, reorganizing the government of England with a series of checks and balances that removed power from King Henry III and distributed it among a large council of barons and others, were replaced a year later by the Provisions of Westminster of 1259.

This document restated the Provisions of Oxford, but added additional changes to taxation and inheritance policies, and included a section on mortmain.

The term "mortmain" comes from Latin mortua manus ("dead hand"), and refers to the permanent ownership of property by a legal entity, such as a church owning property from which it gains revenue through rent. Because the church entity was not a living person, the land could be said to be held not by a living person but in a "dead hand." (We think that is the explanation of the term, but no one knows for certain.)

Land held by an individual could be passed on to another when the individual died. If the individual had no heirs, the Crown took possession and chose to whom it should go. Mortmain meant that a legal entity could posses land eternally. Since a diocese or parish did not die, land possessed by such an entity stayed in Church hands in perpetuity.

The Provisions of Westminster put limits on mortmain, requiring approval from secular authorities (king and council) for the Church to hold land in perpetuity. (More limits were created in later administrations, such as by Henry's son Edward I).

There was more to the Provisions than mortmain, of course. Some additional parts claim that an accusation of murder could not be brought when a death was caused by accident. Also, a person could not be fined for making an honest mistake ("I didn't know I was trespassing" for instance).

A few years after this, however, the Provisions of Oxford and their successor, the Provisions of Westminster, were overturned completely. This would set up the Second Barons' War. I'll tell you how they were overturned next time.

(By the way, you can read Modern English translations of the Provisions of Oxford and Westminster here.)

King of the Romans

Richard of Cornwall was only two years younger than his brother Henry, who became King of England. He rebelled against Henry a few times, using his wealth from Cornwall and Poitou to try to become king. When he was married to Isabel Marshal, a wealthy widow, he had even more money and power.

After Isabel's death, Richard married Sanchia of Provence, sister of Henry's wife, Eleanor. Eleanor was married to a king. Her sister Margaret was married to a king, Louis IX of race. Their sister Beatrice was married to a king, Charles of Sicily.

The Kingdom of Sicily had been offered to Richard by Pope Innocent IV, but Richard knew that taking it from Manfred would be difficult and too expensive, so he declined. Then, in 1257, Richard's golden opportunity to become king came along, and it was thanks to his new wife, Sanchia.

Germany was lacking a king. William of Holland (whose election was contested, prompting him to be called an "anti-king") died after a battle when he got stuck in the ice trying to cross a frozen river. That was in 1247.

Technically, the position that was open was "King of the Romans." That title was used by the King of East Francia from the time of Holy Roman Emperor Henry II (reigned 1002 - 1024). In the 11th century, East Francia started being called the Kingdom of Germany (Regnum Teutonicum). The title Romanorum Rex, "King of the Romans," was used to indicate the entitlement given by being named Holy Roman Emperor by a pope.

There were seven German electoral princes in the time we're discussing, and they got to choose their next king. Pope Alexander IV and Louis IX of France supported Alfonso X of Castile (his mother was descended from the Hohenstaufens, giving him a German claim). The family of Richard's wife Sanchia and Henry's wife Eleanor pushed for Richard. Since Louis' wife was also a family member, this could have made family gatherings awkward, but perhaps the family just wanted Sanchia to have a chance to be a queen, like all her sisters.

Richard gave gifts of money to the electors to win them over. One of the electors, King Ottokar II of Bohemia, was also a candidate, but as a strong ruler already, the other electors were not interested in giving him power in Germany. The ideal situation was to have a king who would not interfere with whatever the nobles wanted to do in their jurisdictions.

Four of the seven electors (including Ottokar, although he had not been offered a bribe) voted for Richard, and on 13 January 1257 Richard was crowned King of the Romans. Several weeks later, on 1 April, Alfonso X was declared King of the Romans by four electors when Ottokar changed his vote. Alfonso never went to Germany. Then Ottokar chose to support Richard, after all. (Alfonso in 1275 officially renounced any claim to the title.)

Richard visited Aachen to be crowned, but afterward made only three additional short visits to Germany. The important thing was that he could call himself king, and Sanchia was now a queen like her sisters.

It appeared that Richard was content now to be supportive of Henry and not usurp his title of king. Let's see what happened next for the two brothers.

Manfred Lancia

We're going to look at the life of Manfred (1232 - 1266), who became King of Sicily. He was originally called Manfred Lancia, after his mother, Bianca Lancia. Bianca was an Italian noblewoman who was certainly the mistress of Holy Roman Emperor Frederick II and possibly became his last wife.

Matthew Paris and an Italian Franciscan named Salimbene di Adam both wrote in their histories that there was a last-minute marriage between Frederick and Bianca when Frederick was on his deathbed. When Manfred was born, however, Bianca was not married to Frederick, and so Manfred is considered an illegitimate, or "natural" son of the emperor.

Frederick certainly considered Manfred his son, with all the privileges a son of the emperor should have. Frederick's will named Manfred as Prince of Taranto, the "heel" of the Italian peninsula (dark green in the illustration) which was part of the area known as the Regno (the island of Sicily and the southern part of Italy). Frederick's son Conrad IV  by Isabella II of Jerusalem was named king of Germany and Italy and Sicily. Manfred was a vassal of Conrad and would act as regent in Sicily when Conrad was away.

When Frederick died in 1250, Manfred worked to quell any unrest, and tried to repair the relationship with Pope Innocent IV, who had clashed with Frederick over many issues and felt that the Regno was a danger to the Papal States and should revert to papal control. Innocent was not inclined to be nice to that dynasty, however.

Conrad arrived in the Regno in 1252 and quickly asserted his authority, taking fiefs away from Manfred and reminding him that he only had authority in Taranto.

Conrad had a young son born in 1252, also named Conrad but referred to as "Conradin" or "Conrad the Younger" to distinguish him from his father. Conrad the father asked the pope to be Conradin's guardian, along with a German baron, Berthold of Hohenberg.

Conrad died from malaria in 1254 and Manfred declared himself in control of Sicily, clashing with Innocent. Innocent agreed to recognize Conradin as the legitimate heir to Sicily and have Manfred be Conradin's regent, but Innocent was still Conradin's guardian. Once this was settled, Innocent made clear what he thought of Manfred by excommunicating him.

This would not be the only excommunication Manfred would suffer, but he wasn't going to accept his fate with humility. He decided the best course of action was to strike back at the pope. We'll see how that worked out for him tomorrow.

Charles and Sicily, Part 1

While Charles of Anjou was consolidating his rule over the counties of Provence and Forcalquier between 1250 and 1252, events elsewhere were shaping up to be advantageous for him.

Holy Roman Emperor Frederick II died in 1250. Frederick had been King of the Regno, which comprised Sicily and southern Italy almost all the way up to Rome (its coat of arms is shown here). Upon his death, Pope Innocent IV declared that the Regno reverted to control by the Vatican. The Vatican, however, would need a strong military force to keep it under Vatican control.

Innocent offered the Regno to Richard of Cornwall, uncle to King Henry III of England. Frederick's son Conrad IV of Germany also claimed the Regno, and Richard did not relish a war against Conrad, so declined. Provence was fairly close, and Innocent turned to Charles, but Charles' older brother, King Louis IX of France, told Charles to stay out of it because Louis recognized Conrad as the rightful heir.

Charles declined the offer formally in October 1253. A year earlier, Queen Blanche had died, and Louis made Charles and their brother Alphonse co-regents of France so that Louis could stay fighting in the Holy Land.

Meanwhile, in Provence, another rebellion rose, led by Boniface of Castellane and supported by Charles' mother-in-law, Beatrice of Savoy. We know some of Boniface's actions through poems written about different phases of the rebellion. Boniface raised arms against Charles in Marseille, but this time a previous rebel and friend, Barral of Baux, stayed loyal to Charles and helped suppress the revolt. Boniface was exiled and went to Spain where he tried to raise allies against Charles. Marseilles had its fortifications dismantled so that it could no longer resist the ruler.

As for Beatrice, Louis returned from the Holy Land and persuaded her to return Forcalquier to Charles and pay restitution of 160,000 marks over the next 13 years.

But what of Sicily? In 1258 the Regno got a king, Manfred, an illegitimate son of Frederick. While Innocent was looking for someone to take over the Regno, Manfred had been there, suppressing rebellions and attempting to rule, but stepping aside when legitimate son Conrad IV showed up in 1252. Conrad died in 1254, leaving his young son Conradin with Manfred as regent.

In 1263, it looked like Manfred might use the Regno as a base to make himself Holy Roman Emperor, leaving Conradin in Sicily. This concerned Pope Urban IV, who like his predecessor offered the kingdom to Charles. This time, Louis supported the idea of Charles invading Italy and Sicily. Upon this news, Manfred declared himself heir to the Holy Roman. Empire, setting up the final clash.

See you tomorrow.

Charles & Beatrice of Savoy

Charles of Anjou became Count of Provence and Forcalquier by his marriage in 1246 to Beatrice of Provence. His attempt to rule them was challenged by his mother-in-law, Beatrice of Savoy.

Beatrice of Savoy (1198 - 1267, whose tomb is shown here) was considered not only (according to Matthew Paris) extremely beautiful (like her daughter) but also very smart and politically shrewd. A couple years before the marriage of her daughter and Charles, for instance, she had convinced King Henry III of England to lend 4000 marks to her husband.

She was also involved in the negotiations regarding her daughter's marriage, and now may be a good time to explain what I teased in yesterday's post about that matter.

Because Ramon Berenguer V managed to get his three eldest daughters marriages that led to them being queens, he left the counties of Provence and Forcalquier to his youngest, Beatrice of Provence. When this became known, many powerful men in Europe angled for her hand in marriage.

James I of Aragon was already married to Violant of Hungary, but that was after he annulled a marriage to Eleanor of Castile after eight years (!) and having a son with her. He invaded Provence, because he had designs on Provence from long ago, and actually surrounded Beatrice's castle.

Holy Roman Emperor Frederick II sent his navy to Provence to gain leverage so that he could get Beatrice married to one of his sons. Count Raymond VII of Toulouse (divorced twice already) appealed to Blanche of Castile, mother of King Louis IX of France, for her support to marry young Beatrice. (Raymond's mother and Blanche's mother were sisters, both daughters of King Henry II.)

Blanche, however, was in favor of a different approach. Her youngest son was destined for an ecclesiastical life, but this was an opportunity to give him something more prestigious and tie Provence more closely to France. Blanche, Louis IX, Pope Innocent IV, and the young Charles of Anjou met in 1245 in Cluny. Innocent had many issues with Frederick, and did not want to see Frederick gain any more territory. Innocent was happy to endorse marriage between young Beatrice and Charles in exchange for Louis giving Innocent military support against Frederick.

Mother and daughter were satisfied with the terms, but not everyone was. King Henry III of England had an issue with them, and there was the problem of James I of Aragon, who was parked outside Beatrice's residence and would need to be dealt with. How that went will be a subject for tomorrow.

The Sylvestrines

The Benedictine Confederation is an alliance of monastic orders who follow the Rules of the Benedictines. Some of these orders were founded a thousand years ago. One group that started in the 13th century is the Sylvestrines.

They were started by Sylvester Gozzolini (1177 - 1267), who chose the religious life fairly early. His father's wish was that he study law, but that goal did not appeal, and he decided to study theology (causing his father to refuse to speak to him for ten years). He joined the Augustinians at Osimo Cathedral in Osimo, a town on the Adriatic, but in 1227 left that group to live a life as a hermit.

This 50-year-old man living an austere life—sleeping on the ground, living on herbs and water, praying all day—drew disciples to him. In 1231, a vision of Benedict of Nursia inspired him to form a community with his followers. Finding an old pagan temple at Monte Fano, Fabriano, Italy, he demolished it and built a monastery.

He followed the Rule of St. Benedict, but was far more strict on the subject of poverty. Pope Innocent IV approved the order, calling it the Ordo S. Benedicti de Montefano, "Order of St. Benedict of Mount Fano." Another difference from other Benedictine groups is the wearing of a dark blue habit instead of black. By the time of Sylvester's death, there were almost a dozen monasteries founded along his system.

Although surviving mostly in Italy, they did send missionaries outside of Europe. They currently have missions in Ceylon, the United States, Australia, India, the Philippines, and the Democratic Republic of Congo. The statue of Sylvester shown here is on the grounds of St. Sylvester's College in Sri Lanka, a boys school founded in 1940 with 6000 students.

He was canonized in 1598 by Pope Clement VIII, and his feast day is 26 November.

The next and last member of the Benedictine Confederation we will look at is the English Benedictine Congregation, which although founded in 1216, can be called the oldest member of the Confederation, even though the Vallombrosians were founded in 1036 and the Camaldolese in 980! I'll explain tomorrow.

Rudolph I

The Second Council of Lyon decided the ending the Interregnum was best done by selecting Rudolph I as King of Germany (and therefore Holy Roman Emperor. The position had been vacant for nearly two decades since there was no individual with sufficient power and backing to rise above other claimants.

Rudolph was born 1 May 1218 to the Hapsburgs, son of Count Albert IV of Habsburg and Hedwig of Kyburg. Albert died when Rudolph was 21, and Rudolph inherited large estates. His power was considered potentially threatening to others around him, and in 1242 Hugh of Tuffenstein antagonized him. Rudolph invaded Hugh's domain, bribed his sentinels, captured Hugh's castle, and killed Hugh.

In 1245, Rudolph married Gertrude of Hohenburg (daughter of the Count of Hohenburg), by whose dowry he received several castles and lands. Over time he received other grants of land from Conrad IV, King of Germany (until 1254).

Rudolph fell afoul of Pope Innocent IV when he invaded the suburbs of Basle and burned down a nunnery in a conflict against the bishop of Basel. Innocent excommunicated him, after which he joined the Prussian Crusade of 1254 with King Ottokar II of Bohemia as penance. (The city of Königsberg (now Kaliningrad, Russia) was founded at that time in Ottokar's honor.)

Ottokar had been excommunicated by Innocent IV himself prior to this. As a second son, he had originally been intended for an ecclesiastical career, but the death of his older brother Vladislaus made him the heir of his father, Wenceslaus I. He had been persuaded before he was even king to rebel against Wenceslaus, even expelling him from Prague Castle temporarily. Father and son were eventually reconciled, and Ottokar became king at his father's death in 1253.

During the Interregnum, Ottokar continued to exercise ambition and did his best to take over other areas, occupying an area of northwest Bohemia, fighting and defeating Hungarians, and making deals to take over other lands. 

When it came to electing a new King of Germany/Holy Roman Emperor, the Second Council of Lyons considered Ottokar to be too violent and unpredictable, compared to Rudolph. (Another claimant, Alfonso X of Castile, had never set foot in Germany.) The pope also never considered ottar to be a legitimate heir to the throne of Bohemia. So Rudolph got the title, and Ottokat was confined to Bohemia.

Rudolph and Ottokar were on the same page at least once, however, during that Prussian crusade. Why there was a Prussian Crusade will be a topic for tomorrow.

Saint Margaret of Scotland

Margaret of Wessex was almost 50 years old in 1093 when her husband, King Malcolm III of Scotland, and her eldest son went to war against the English at the Battle of Alnwick, where they were killed on 13 November. Tradition says that her son Ethelred, the lay abbot of Dunkeld, was with her when her son Edgar brought the news.

Margaret died three days later; no one assumes the cause was anything other than grief.

Her close friend, advisor, and biographer, Turgot of Durham, left us with a record of extreme piety. She worked on church reform, trying to bring the practices of the Scottish church closer to those of the continent (where she spent her childhood) and Rome. She performed charitable works, even washing the feet of the poor. She rose each midnight to attend Mass. She brought the Benedictines to establish a monastery at Dunfermline, and paid to establish ferries across the Firth of Forth to allow pilgrims to reach Saint Andrew's in Fife.

Her husband, whom the records call illiterate (but those may have been motivated by political enemies) admired her learning and had her books decorated in gold and silver. A pocket Gospel of hers is in the Bodleian.

Margaret was buried before the high altar at Dunfermline Abbey. Her husband's body had been interred in Tynemouth Priory, but was brought to Dunfermline for reburial near his wife during the reign of their son Alexander (1107 - 1124). That was not, however, the end of their love story.

Pope Innocent IV canonized Margaret in 1250 in recognition of her good works and personal piety. As a result, her body was disinterred at Dunfermline and the remains immediately placed into a reliquary appropriate for a saint of the Catholic Church. When they tried to carry the reliquary to its new location (a new shrine at Dunfermline), however, the path went past the location of Malcolm's remains. Those transporting the reliquary claimed it suddenly became too heavy to move. Interpreting this as a desire for Margaret to remain near her husband, Malcolm's body was likewise disinterred and placed near hers.

That was not the end of her body's travels. Mary Queen of Scots had Margaret's head exhumed and brought to Edinburgh as a "good luck charm" to assist in childbirth (N.B.: her son James was not born until 1566). In 1597 the head went to the Jesuits at the Scots College in France, but it was lost during the French revolution. The rest of her (and Malcolm) was transferred to Madrid by Philip II of Spain, but the location of their remains has been lost.

Malcolm and Margaret had several sons, any one of which could have assumed the throne in 1093 after Malcolm and his eldest, Edward, died. That was not to be the case, however. Malcolm's successor was Donald III, who swept in and laid siege to Edinburgh and Malcolm's family. Where did he come from? Let's look into that next time.

John of Plano Carpini

Marco Polo is known for traveling to the Far East from Europe and observing things unknown to Europeans, but there were many travelers from Western Europe who went into unfamiliar lands for various reasons. One of these reasons was to bring Christianity to the inhabitants. The Franciscan John of Plano Carpini was one of those.

Carpini (c.1185 - 1 August 1252) was from central Italy. He was a companion of St. Francis of Assissi. In 1245, he was sent by Pope Innocent IV to the east with a letter for Ögedei Khan, who had defeated European forces four years earlier at the Battle of Legnica and almost took over all of Eastern Europe. The pope's intention was to protest the Mongol intrusion into Christendom, and to bring Christianity to the East. Incidentally, the mission could learn more about the enemy's intentions and strength.

Carpini had been at that time the Franciscan provincial in Germany. He set out with the pope's letter on Easter Day 1245 (16 April), with a fellow Franciscan, Stephen of Bohemia. They passed through Kyiv, where Stephen became ill and was left behind. They passed the rivers Dnieper, Don, and Volga; those names were first recorded by Carpini.

At the Volga they came to the camp of Batu Khan, a grandson of Genghis Khan, where they were made to walk between two fires (similar—but not as dangerous—as the Ordeal of Fire endured by Peter Bartholomew) to remove any impure thoughts or poisons before they were bought before Batu. Batu sent them on to the court in Mongolia. This second part of the journey set off on Easter Day 1246 (8 April).

This was arduous, and they had suffered through Lent, melting snow for water and eating millet with salt for their sustenance. Their journey of 3000 miles took 106 days. Before they arrived at their destination, Ögedei died, and the envoys were in time to witness the instatement of the new Supreme Khan, Güyük Khan. You can see his response to the pope's letter here.

Güyük kept Carpini and his party until November, and then sent them on their way during winter. Carpini records that they often slept on ground after scraping away the snow. It took them until 10 June 1247 to reach Kyiv. From that point their journey became easier: Slavonic Christians welcomed them and treated them hospitably.

Carpini was given the archbishopric of Serbia and became papal legate to Louis IX of France, a much more comfortable task after his grueling journey eastward. He wrote a record of his trip, the Ystoria Mongalorum ("History of Mongol People"), the first European history of the Mongols. Not long after, a much more accurate account of Mongols was written by William Rubruck.

Rubruck, like Carpini, was a Franciscan. Tomorrow I will start an account of the life of their founder.

The Last Holdout

As the western world was turned to Christianity from paganism, there was one area that did not rush to baptism.

In 1009CE, there is a reference to Lietuva Land in the Annals of Quedlinburg. Lietuva Land was the first reference to what we know as Lithuania. They had exposure to Eastern Orthodox Christianity because of contact with the Kievan Rus. In the 11th and 12th centuries, more personal names crop up that are East Slavic language versions of Christian names, showing that there was more contact and influence from Christian nations around them.

There was actually a Lithuanian Crusade attempted by the Teutonic Order against polytheistic pagan Lithuania from 1238 to 1422. Their plan was to incorporate Lithuania into a Teutonic State along the southeastern shore of the Baltic Sea; they had done this with Prussia. (The religious motivation may have been a cover for simply wanting to expand their state.) Lithuanian rulers were opposed to the concept of Christian baptism and fought back.

Well, not all Lithuanian rulers. Mindaugas (c.1203 - 1263) founded Lithuania as a duchy and was its first duke. He had opposition to his power, most notably his nephew Tautvilas, who in 1250 accepted Christian baptism from the Archbishop of Riga, which made neighboring Christian forces into willing allies against Mindaugas.

The politically savvy Mindaugas knew exactly how to counter this ploy, however, and himself accepted baptism (the illustration is a 17th century portrayal of this event) in exchange for Pope Innocent IV acknowledging Mindaugas as King of Lithuania. Innocent signed two papal bulls related to this. One directed the Bishop of Chełmno (Poland) to crown Mindaugas King of Lithuania, appoint a bishop for Lithuania, and build a cathedral. The second declared that the new bishopric would be accountable to the pope, not the Archbishop of Riga.

Mindaugas successors did not necessarily follow in his footsteps and accept Christianity, however. I'll go into that more tomorrow.

Theodoric Borgognoni

Speaking of surgery recently, we need to take a look at Theodoric Borgognoni, who pioneered some practices that were ahead of their time. Born in Lucca in 1205 to a physician and teacher, Hugo Borgognoni, he was destined for a medical career. He studied medicine at the University of Bologna. He also became a Dominican, then the personal physician to Pope Innocent IV, was made Bishop of Bitonto, and eventually became Bishop of Cervia.

Although he had ecclesiastical duties, he still practiced medicine and taught. One of his students was later the "father of French surgery," Henri de Mondeville. Borgognoni wrote the Chirurgia ("Surgery") in the mid-13th century, four volumes that cover what was known about surgery at the time, with his own additions. (A copy of the work created c.1300 on vellum was auctioned at Christie's a few years ago; a sample page is illustrated above.)

In the Chirurgia, he advocates many interesting techniques. Broken bones were a serious problem, and Borgognoni explained how to re-align the bones and tie them together with gold or silver wire. He also advocated post-operative massage of the area to aid proper healing.

Much of Chirurgia is similar to a work written 15 years earlier by Bruno da Longoburgo, but since both of them were students of Hugo Borgognoni, that can be expected. Borgognoni the younger, however, has plenty of ideas not found in the other work.

He departed from standard medical beliefs about pus. For centuries, pus bonum et laudabile ("good and laudable pus") in a wound was considered a sign of proper healing. There was some sense to this, because severe infection led to necrotizing tissue, which and looked very different was much worse. Pus was a different symptom, and looked to early doctors much better than the other option. Wounds that showed pus, therefore, would be left open to suppurate to support the healing process.

Borgognoni did not believe that pus in the wound was proper: he advocated cleaning and drying the wound, then suturing it:

"For it is not necessary that bloody matter (pus) be generated in wounds -- for there can be no error greater than this, and nothing else which impedes nature so much, and prolongs the sickness."

He also (which was not a unique idea) used wine to treat a wound. Now we know, of course, that alcohol in wine would help to kill harmful bacteria. Of course, wine for treating wounds did not automatically lead to the idea that a substance in wine was "killing" something in the wound. Wine was a good thing, and its goodness had healing properties—that was the thinking. It would take centuries to develop germ theory. There were, however, small steps in that direction, and I'll explain those tomorrow.

Henry's Statute of Jewry

St. Augustine of Hippo (354 - 430) was one of the most influential writers in Christianity in its first few centuries. He believed that Jews should be tolerated by Christians because God chose them for a special purpose. Through the years, however, hostility to the Jews grew; they were made scapegoats for problems and accused of many horrible acts.

Despite this hostility, Jews created communities all over the world. The illustration shows Jewish communities in medieval England. King Henry III instituted repressive laws intended to segregate and oppress Jews. The Statute of Jewry in 1253 had 13 articles, some of which are listed here:

Article One: Jews could live in England provided that they serve the king in some manner. (This might include financial support or civil service.)

Article Two stated that no new synagogues could be constructed.

Article Three: Jews in synagogues must keep their voices low while praying so that no one else could hear them.

Article Four: Jews must donate money to their local Christian church.

Article Five banned Christians from working for Jews or living in Jews' houses.

Article Six banned Jews from eating meat during Lent.

Article Seven: Jews may not publicly dispute the Christian faith.

Article Eight banned romantic relations between Christians and Jews.

Contemporary historian Matthew Paris followed the Augustinian view of Jews, and did not approve of Henry's policies regarding them, which mirrored the papal view at the time (Innocent IV). Through Paris we discover that antipathy toward the Jews was not universal. His tolerant attitude is tested by relating incidents of supposed "blood libel" (the notion that Jews killed Christians in order to use their blood in Jewish rituals), but he has sympathy for their oppression and the financial extortion brought upon them by kings and others who saw Jews as a source of easy money. Through Matthew Paris we can see that the medieval attitude toward Jews was not monolithic.

I want to relate another article of the Statute, however, Article Nine. Article Nine commanded every Jew to wear a badge conspicuously. The yellow Star of David forced upon Jews in Germany during World War II is a familiar image. It turns out, however, that the "yellow badge" has a long history stretching back even before Henry III, but that's a story for tomorrow.

Pope Innocent IV

Innocent IV (born Sinibaldo Fieschi) had a busy decade. He lived longer than that, of course, and was consequential, but there is a lot of uncertainty about him pre-elevation to the throne of Peter. He was born in Genoa, but some sources say it was further south in Manarola. There is a belief that he taught canon law in Bologna, but there is no record of it. Some biographies say he was the Bishop of Albenga in 1235, but from 1230 until 1255 Albania's bishop was named Simon.

One of his first problems as pope was dealing with conflicts between Gregory IX And Holy Roman Emperor Frederick II. One was that Frederick had been supportive of a Sixth Crusade, but then was lax about taking part. Another was that Frederick had captured some territories in Lombardy belonging to the Papal States. Gregory called a general council to vote to depose Frederick, but Frederick captured two cardinals who were on their way. This intimidated the remaining cardinals, who were reluctant to oppose the emperor afterward. Gregory had denounced Frederick as a heretic (he was such a religious skeptic that Dante placed him in the circle for heretics).

Innocent, in his earlier role as Cardinal Fieschi, was on good terms with Frederick, but as pope he had to continue the policies of his predecessors, demanding the return of lands in Lombardy. Frederick refused, of course, and his continued political attacks on papal rule created enough of a hostile environment in Rome that Innocent became concerned for his freedom. He snuck out of Rome in disguise in 1244, making his way ultimately to Genoa. A few months later he went to France, winding up in Lyon where he was warmly welcomed.

In December of 1244 he summoned his bishops to the First Council of Lyon; the goal was to minimize Frederick's authority. It was the smallest general council ever: many members feared Frederick's wrath and did not attend, and bishops from the Middle East and Far East were hampered in travel by (respectively) Muslim and Mongol hostilities (see here and here). (Innocent's attempts at dealing with Mongols shortly after would fail.) The council excommunicated Frederick, throwing Europe into turmoil until Frederick's death in 1250.

With Frederick's death, Innocent felt safe in returning to Italy. He also doubled down on the idea that he hd the right to interfere with secular politics. He appointed Afonso III in Portugal. He helped Henry III of England buy a title in Italy, even though Henry had been giving trouble to Archbishop Edmund Rich.

In other news, Innocent formally approved the Order of the Poor Clares, named for Francis of Assisi's friend. (In the picture above, he is granting charters to Franciscans and Dominicans.) He reversed earlier popes' orders to round up and burn copies of the Talmud, being convinced by a team of rabbis that the Talmud was a foundation for them to be able to understand the New Testament.

His time as pope has been woven through this blog for years, and it was high time he got his own titled post to bring some of these references together in one place.

Speaking of things that get mentions and might deserve a fuller explanation, the Papal States have been mentioned above, as well as here and here. Let's explain what they were and how they got started.

The Crusade Nobody Wanted

In 1244, allies of the Egyptian Mamluks, retreating westward from the advancing Mongols, stopped at Jerusalem long enough to recapture it from European Christian control. Jerusalem had come under Christian control during the Sixth Crusade under Holy Roman Emperor Frederick II in 1228.

King/Saint Louis sailing on the Seventh Crusade

King Louis IX of France, whose devotion was so great that he became Saint Louis, immediately began planning an action to return Jerusalem to Christian control. He sent word throughout Europe to join him in a Seventh Crusade.

Europe's response to this calamity was not what one would expect. The truth is, Europe was pretty busy with its own problems. The Pope, Innocent IV, who under usual circumstances would have been the one to call a Crusade, was locked in a political struggle with Frederick II over the question of which of them controlled the Holy Roman Empire. Henry III of England was dealing with Simon de Montfort's rebellion. (Henry did agree not to attack France while Louis was away.)

Louis appealed to Hungary, but King Béla IV was rebuilding after a Mongol invasion. Louis even appealed to King Haakon IV of Norway. Haakon was interested in making deeper European ties, and had made a vow of Crusade once, but then converted it to a vow to fight against pagans in the north (Mongols had started coming north). Louis sent Matthew Paris to offer Haakon command of the French fleet, but Haakon refused.

The only person in Europe who was keen for this Crusade was Louis himself, but as a "one man show" he was very well organized. He commissioned ships to be built specifically for transporting his men and horses and supplies, and raised money by collecting a tithe (tenth) from churches. He sailed to Cyprus for the winter, negotiating with other forces (such as the Knights Templar) for mutual help. He then went to Egypt, where he took the town of Damietta to use as a base. Then the annual flooding of the Nile took place, and he was grounded for six months.

From there it went downhill.

The Saint Who Said "No"

Saint Isabella, at a
church in Paris

Isabella of France (1224 - 1270) was the daughter of King Louis VIII and Blanche of Castile. Her brothers became King Louis IX of France, Count Alfonso of Poitiers, and King Charles I of Sicily. Her royal upbringing included not only the typical feminine arts like embroidery, but also study of Latin and literature, such as romances and religious works.

She became attracted to the mission of the Franciscans, and by special dispensation of Pope Innocent IV, she was allowed to have Franciscans as her confessors, rather than regular priests. She was very devout, and took special interest in applying her embroidery skills on priestly vestments. Once, while making a nightcap, her brother the king asked for it. She said "No. This is the first of its kind and I must make it for my Savior Jesus Christ.” She finished the nightcap, gave it to a poor person, and made her brother another,

As devout as she was, however, she was still a royal princess, with obligations beyond what most daughters experience. She was betrothed to marry Hugh, the future Count of Angoulême and of La Marche. Isabella was determined to remain a virgin, and so said "No" and would not carry through on the wedding plans. Unable to secure an heir, Hugh looked elsewhere. (This did not cause harm to the relation between the two families: Hugh later joined Isabella's brother Alfonso on the Seventh Crusade, where he was killed in Egypt.)

Later, she was betrothed to Conrad IV of Germany, son of Holy Roman Emperor Frederick II. Politically, this match would have been more impressive than the one with Hugh, and everyone thought it a good idea, even Pope Innocent IV, who entreated her to agree to it. But Isabella said "No" again. She explained to the pope that she wished to live a religious life, though not entering a religious order, and part of that involved remaining a virgin.

Isabella asked to be able to found a monastery of Poor Clares (Clare was the sister of Francis of Assisi). Sanction from Pope Alexander IV dated 2 February 1259 shows that the Monastery of the Humility of the Blessed Virgin was completed by that date. Isabella lived in the monastery, but apart from the nuns' cells. Offered the position of abbess, she again said "No": if she were abbess, she would have to give up the riches available to a royal princess, and would not be able to support the monastery.

After her death and burial, her body was exhumed after nine days and observed to be uncorrupted. That, and the reports of miracles happening at her grave, caused her to be declared a saint. Her feast day is 23 February.

The Talmud Compromise

Although Pope Gregory IX felt it his duty to protect the Jews, he had issues with their Talmud, the collection of Jewish laws and practices. Was it harmful and heretical, or simply a way of life that was different?

A converted Jew had presented to Gregory 35 places in the Talmud that he considered blasphemous to Christianity. This led to the Disputation of Paris (about which I really should write a post soon). After the Disputation, a tribunal was assembled to decide whether the Talmud was dangerous to Christianity. One of the men involved, Odo of Châteauroux (c.1190 - 25 January 1273), was chancellor of the University of Paris. The decision of Odo and the tribunal was that the Talmud was heretical and should be burned.

Burning the Talmud

In 1242, 24 cartloads of copies of the Talmud and other Hebrew books were burned at a ceremony in Paris. Skip forward to 1243, however, and Pope Innocent IV was on the throne of Peter. At first, he continued the policy of Gregory, and Talmuds were gathered to be destroyed. He began to question, however, whether this policy was not in opposition to the Church's traditional stance of tolerance for Jews.

In 1247, the pope listened to complaints brought to him by some Jews, and he asked Odo to take a second look, but this time to try to see it through the eyes of the Jewish rabbis. Was the Talmud truly heretical and a danger to Christianity, or merely misguided and could be treated simply as an error-prone text and studied as such, the way philosophy would be treated. He thought that the Talmud might prove harmless, and that the confiscated copies might be returned.

Odo was having none of it, and he condemned the Talmud again, in May 1248. Innocent listened carefully, and also listened to the rabbis who claimed that they could not understand the Bible if they did not have their Talmud, which was so intertwined with the Old Testament. Against the objections of Odo and others, Pope Innocent decreed that the Talmud should not be burned, merely censured as erroneous insofar as Christianity is concerned. He decreed that the Talmuds in possession should be returned to their owners.

The popes after Innocent continued this policy.

He Thought He Was King

In the post on short-lived reigns, I mentioned John I of France, sone of Louis X and Clémence of Hungary, who reigned five days because he only lived five days. That was in November of 1316. He was buried in St. Denis, and succeeded by his uncle, Philip V (the Tall).

Tomb of the infant John I

In 1354, a merchant in Siena named Giannino di Guccio received a summons that told a different story. Giannino was told that his mother had been a wet-nurse for the infant John I, and when her own child died, she switched the babes. France mourned, thinking that the heir to the throne was dead, and the wet-nurse, Marie, raised John I as her own child Giannino. The boy grew up in ignorance of his true heritage, until the senator of Rome, Cola di Rienzo, contacted him to tell him of the truth of his parentage.

That is how a merchant of Siena was convinced that he was the heir to the throne of France.

Cola di Rienzo's source was the record of a Friar Giordano, to whom Marie confessed her actions at the end of her life. Long before this, Marie had sent her son to live with his father, and she had lost all track of him. Friar Giordano made it his quest to find the boy, eventually asking Cola di Rienzo for help.

Tales of royal babes switched at birth were not a new thing, but it was new for Giannino to be told that he himself was one such babe. Also, given French law, John I was, as the son of the last king, more legitimate than his uncle. If it were accepted that he was, in fact, John I, then the throne should go back to his lineage.

It is generally accepted that this whole affair was masterminded by di Rienzo, who would use the revelation of the try King of France to elevate his own status in Rome. Unfortunately for Giannino and di Rienzo (but probably fortunately for history), di Rienzo was assassinated shortly after, and so was unable to see his plan through. Giannino tried to follow up, visiting the court of Louis I of Hungary, the nephew of Clémence of Hungary, who accepted him as his relative.

The rest of Europe, however, was not willing to play along, although he did manage to amass a small number of troops and financing for a takeover. Coincidentally, while France and England were negotiating peace in late 1360 to wrap up that phase of the Hundred Years War, there was a "stray element" trying to assert his claim to the throne of France. In January of 1361, he was taken into custody and held comfortably in Aix-en-Provence. After an escape, he wound up in Naples under less favorable conditions. Before he died in 1363, he was able to write a memoir, from which we derive much of the knowledge of his actions, since historians did not deem his story worthwhile.

The Unexpected King

Afonso (1210 - 1279) was the second son of Afonso II of Portugal, and so never expected to inherit the throne. It was supposed to go to his older brother Sancho; and it did. Afonso was married to Matilda the Countess of Boulogne in 1238, and went to France to live as Count of Boulogne.

Sancho the Pious (1209 - 1248) became king in 1223. He was good at military decisions, but not an efficient administrator, nor did he do anything to mediate disputes between the middle class and the church. Strife in Portugal became so bad that the archbishop appealed to the pope. Between papal disapproval and the Portuguese nobles disliking Sancho's style, he had to go. He was deposed in December 1247—officially ordered out by Pope Innocent IV—and died one month later.

Afonso was summoned from Boulogne, and had to give up his right to the position there in 1248. Besides the position of Count, he gave up the Countess: he divorced Matilda in 1253 and married Beatrice of Castile.

Avoiding the mistakes of his brother, Afonso III of Portugal paid close attention to the needs of the people. He created the Cortes, a parliament that included the nobility, clergy, and the bourgeoisie. He created laws preventing the aristocracy from exploiting the lower classes. He ensured that arrests had to be presented to a judge to determine the type and length of detention. Unfortunately, taxation of the Church may have been the step that led to his excommunication. The throne then went to his son, Denis, who was only 18 years old.

The First Polo

Marco Polo was not the only, or the first, western European to travel to the East. When Pope Innocent IV wanted to send a letter to the Great Khan of the Mongols, who was persecuting Christians, he sent it with Giovanni da Pian del Carpine (sometimes called Friar John of Plano Carpini).

Giovanni was born about 1182 in Umbria, Italy. He was a companion of St. Francis of Assissi, and therefore one of the first Franciscans. He was instrumental in the Franciscan missions to Northern Europe. Pope Innocent chose Giovanni to carry a letter to Ögedei Khan, after Mongol forces made serious inroads into Europe at the Battle of Legnica in 1241.

Giovanni was about 65 years old at the time of this journey. The letter and its reply were discussed here. What interests us more about Giovanni is that he recorded what he saw in the Ystoria Mongolorum ["History of the Mongols"]. (Keep in mind that this is all happening more than a generation prior to Marco Polo's trip.) He records many of their customs and past events, such as in Chapter Four, "Their Good and Bad Customs, their Food and their Habits":

The aforesaid men ... obey their lords more than anyone else in the world, whether clergymen or laymen, and they respect them greatly and do not easily lie to them. The Tartars seldom argue to the point of insult, and there are no wars, quarrels, injuries or murders among them. In fact, there are no robbers and thieves of valuables there, so that the camps and carts where they keep their treasures are not protected by locks or bars. 

Their women are chaste, and one never hears scandals about them, though they tell coarse and vulgar jokes.

For his efforts on behalf of the pope and Christendom, Giovanni was made Primate of Serbia. He died on 1 August 1252, two years before Marco Polo was even born. 

Dear Khan, Dear Pope

Ögedei Khan, who never got the letter

Relations between the East and West have always been strained, generally because of radically different world views, and because neither saw any benefit in submitting to what the other offered.

One example is the letter sent from Pope Innocent IV (you can read about him setting down guidelines for torture) to Ögedei Khan. Word had reached Innocent that the Mongols were attacking Christian territories, and Innocent wanted to broach this subject. Dated on 13 March 1245, it goes a little like this:

Seeing that not only men but even irrational animals, nay, the very elements which go to make up the world machine, are united by a certain innate law after the manner of the celestial spirits, [...] it is not without cause that we are driven to express in strong terms our amazement that you, as we have heard, have invaded many countries belonging both to Christians and to others and are laying them waste in a horrible desolation, [...].
We, therefore, following the example of the King of Peace, and desiring that all men should live united in concord in the fear of God, do admonish, beg and earnestly beseech all of you that for the future you desist entirely from assaults of this kind and especially from the persecution of Christians, and that after so many and such grievous offences you conciliate by a fitting penance the wrath of Divine Majesty, which without doubt you have seriously aroused by such provocation; [link]

Innocent makes clear in the letter that he expects the "King of the Tartars" to obey him in this. Before the letter could receive a reply, Ögedei Khan died and was succeeded by Güyük Khan (whose reign began 24 August 1246). Here is part of his message back to the pope:

A Letter from Kuyuk Khan to Pope Innocent IV
By the power of the Eternal Heaven, we are the all-embracing Khan of all the Great Nations.  It is our command:
This is a decree, sent to the great Pope that he may know and pay heed.
After holding counsel with the monarchs under your suzerainty, you have sent us an offer of subordination which we have accepted from the hands of your envoy.
If you should act up to your word, then you, the great Pope, should come in person with the monarchs to pay us homage and we should thereupon instruct you concerning the commands of the Yasak.
Furthermore, you have said it would be well for us to become Christians. You write to me in person about this matter, and have addressed to me a request. This, your request, we cannot understand.

There is more, but the essence is: "You want to talk? Then come here yourself and subordinate yourself to me, so I can explain things to you, like the Yasak (tribute) that you can give to me."

Neither of these rulers was about to "give in" to the demands of someone thousands of miles away, when each felt he had the god-given right to be doing what he was doing. Nor, given the distances involved, was it likely that either would ever be able to influence or affect the other.

Here's a question: given the distances involved, how does one deliver a letter across thousands of miles to someone whose address you probably don't even know? Tomorrow we will talk about the postman, a Franciscan named Giovanni da Pian del Carpine.