Wednesday, August 21, 2013
We begin with readership. Although only one direct interpolated-Hispana manuscript survives today, the Middle Ages knew more copies. Altogether, we have evidence of at least seven separate medieval manuscripts, and in a recent article I argue that two rather clearly distinct interpolated-Hispana recensions have been incorporated within the Pseudo-Isidorian forgeries. The point is that this was a text that saw significant circulation in its own right, uncombined with the decretal forgeries.
Pseudo-Isidorian enthusiasts will remember that the interpolated Hispana is simply a revised and lightly interpolated version of the Hispana Gallica, and that the Hispana Gallica is a rather corrupt and problematic (but fully authentic and non-Pseudo-Isidorian) Gallican version of the ordinary Collectio Hispana. Sometime after the 850s, those involved with the early circulation of our forgeries got their hands on an ordinary Hispana text and used it to correct lingering problems with the interpolated Hispana incorporated in their forgeries. (My recent article presents pretty conclusive evidence of this point.) Before the 850s, though, the men behind Pseudo-Isidore could only rely on their ingenuity to correct problems with the Hispana Gallica, because--and this is point is very basic but also very crucial--they only had access to Hispana texts through the corrupt Hispana Gallica.
It is therefore interesting to observe that, with evidence for seven medieval witnesses, the interpolated Hispana does rather better than the Hispana Gallica, which has left behind evidence of only four medieval witnesses. Granted, Pseudo-Isidore has been studied more intensively than the Gallican Hispana, so it is possible that our knowledge of interpolated-Hispana manuscripts is simply better. Nevertheless, we have every reason to suppose that the interpolated Hispana and the Hispana Gallica enjoyed roughly comparable degrees of circulation in Carolingian Gaul. The interpolated Hispana might even be called modestly successful from the standpoint of manuscript circulation, and it is not overbold to ascribe that success to its defining feature--the philological improvements that our interpolators supplied.
The interpolated Hispana has only received inauthentic adjustments in a few instances. In Part IV we outlined Maassen's fourteen especially clear cases of interpolation. There is nothing systematic or comprehensive about these interpolations. We have also seen that two of the most extensive revisions--the adjustments to the opening passages of Innocent I's letter to Victricius of Rouen, and the adjustments to c. 7 of the Second Council of Seville--are related in interesting ways to two decretal texts that we have placed in the Hispana complex (Divinis praeceptis and Cum in Dei nomine). We have even wondered whether these two Hispana interpolations do not, in some way, reflect the increased attention that c. 7 and Innocent's letter received in the process of composing Divinis praeceptis and Cum in Dei nomine.
Everything suggests, therefore, that the interpolated Hispana is nothing more than a straightforward effort to correct a problematic but important legal collection. Those involved in the correction of this legal collection were simultaneously deploying it in the service of honest (perhaps Gregory IV and Divinis praeceptis) and not-so-honest (Pseudo-Leo and Cum in Dei nomine) legal arguments. Their early appropriations left interesting traces (i.e., c. 7 of Seville II and Innocent to Victricius), but those traces were not the purpose of the revised recension. They are merely its most interesting features. The improvements were sufficient to win the interpolated Hispana some modest circulation in Frankish Gaul, where non-Gallican Hispana recensions were hard to come by.
So that's what the interpolated Hispana is. But why were these corrections undertaken? What is our text for? Those are very appropriate questions to put to a legal forgery, but maybe they're not well suited for our text. We have seen, after all, that the interpolated Hispana resembles a forgery rather less than it resembles a juristic or even a philological project--or even something approaching a work of scholarship. In that respect, it puts us in mind of another rather odd, disorganized, but occasionally scholarly element in the Pseudo-Isidorian library, namely the capitularies of Benedictus Levita. Way back in Part I, I had this to say about our good friend Benedictus, the supposed date of his collection to 847, and his relationship to the forgery project:
After long and tedious investigations, I’ve begun to think of Benedictus Levita, at base, as something like a thinly disguised florilegium of mostly-genuine legal material. It has some Pseudo-Isidorian elements, but for long stretches it’s just somebody’s enormous pile of random legal flotsam and jetsam. It certainly seems that Pseudo-Isidore availed himself of some portions of this monumental collection of favorite quotations. Genuine sources, in particular, recur in Pseudo-Isidore, complete with Benedictus Levita’s alterations and truncations. It also seems that the Pseudo-Isidorians, at some point, took this enormous legal florilegium, slapped on a preface, and did some light editing to make the whole thing look, however superficially, like a collection of capitulary legislation. So I would date the thin capitulary veneer after 847. The contents, though—who knows?I cannot yet provide a good answer to the what-is-it-for question, but I can point to parallels with Benedict's capitularies, and propose the following: By sometime in the early 830s at the latest, certain people in the Pseudo-Isidorian orbit had begun to dig very deep indeed into the legal traditions of Western Christendom. Some of these people unearthed a legal collection, known outside of Spain primarily in heavily corrupt form, and began trying to sort it out. Some of these people (the same people? different people? at the same time? later?) began compiling an enormous and broadly disorganized legal florilegium, drawing on scattered secular and ecclesiastical legal sources, as well as on the interpolated Hispana.
To be continued...
Back to Part I, Part II, Part III, Part IV or Part V, forward to Addendum on Hispana priority
Tuesday, August 20, 2013
More than that, we have observed the various properties that make Divinis praeceptis an intriguing decretal. Its contents align it with the interpolated Hispana rather than with the other decretal forgeries. Unlike its forged colleagues, it draws almost exclusively on Hispana texts for its legal citations, and the interest appears to be mutual: Our Hispana interpolators have devoted particular attention to a genuine decretal crucial for the argument of Divinis praeceptis (Innocent for Victricius). In both respects, Divinis praeceptis puts me in mind of nothing so much as JK †551, Cum in Dei nomine, more commonly known as the De privilegio chorepiscoporum — a short forgery to the disadvantage of chorbishops in the name of Leo the Great.
1. In the first instance that c. 7 mentions priests, the Hispana interpolator revises the phrase to "chorbishops or priests." That's it. Whoever forged Cum in Dei nomine, however, adds a whole phrase at this point, such that what was originally a simple reference to "priests" becomes a reference to "chorbishops, who according to the canons of Neocaesarea and the decrees of other fathers are the same as priests, and priests." (For the legal citation, betake yourself to c. 13 of the Council of Neocaesarea; we'll get to the "decrees of other fathers" shortly.)
2. In the second instance that c. 7 mentions a "priest" (this time in the singular), our Hispana interpolator predictably revises to "priest or chorbishop." At the same point, Cum in Dei nomine reads "chorbishop or priest." This interpolation is crucial, as the text goes on to deny "priests" (and, as interpolated, "chorbishops") a long list of sacramental faculties.
3. In the third instance that c. 7 mentions priests, our Hispana interpolator does nothing, while Cum in Dei nomine remembers to revise to "chorbishops or priests." This mention of priests is not directly tied to any legal restrictions, so our Hispana interpolator's neglect of this passage does not really undermine his anti-chorepiscopal program.
4. In the fourth instance that c. 7 mentions priests, our Hispana interpolator revises to "priests or chorbishops," while Cum in Dei nomine revises to "chorbishops, who are known to be after the example and form of the 70 disciples, or priests." (For the 70 disciples in question, betake yourself to Luke 10:1; more on this shortly.)
5. And finally, in the fifth instance that c. 7 mentions priests, our Hispana interpolator revises to "them" ("eis"); the antecedent is clearly intended to be both presbyteri and choriepiscopi, as both have just been mentioned. Interestingly, Cum in Dei nomine retains "priests" at this point, and here that retention has legal force (unlike in instance 3 above), because the presbyteri in question are denied a further list of sacramental faculties. The interpolated Hispana thus succeeds in denying exactly the same set of sacramental faculties to both priests and chorbishops, whereas Cum in Dei nomine, despite insisting that priests and chorbishops are the same, denies the initial set of faculties to both orders, but the second set of faculties only to priests.
From here on out, to save keystrokes, we will refer to these three texts (Divinis praeceptis, Cum in Dei nomine, and the interpolated Hispana) as the Hispana complex. We have good prima facie reasons to suppose that some part of this complex was in place by 833, and it contains clear ideological parallels to the reforms enacted at Paris in 829. The Hispana complex, in other words, seems very much at home in the early 830s.
But we have seen, in far more detail than is healthy, that for all the similarities between the decretal forgeries and the Hispana complex, there are differences in equal measure. Where and when do the decretal forgeries belong? Why were they developed, and what is their relationship to the complex of texts built from and upon the interpolated Hispana?
Saturday, August 10, 2013
Friday, August 9, 2013
What is the interpolated Hispana, anyway? And more broadly, what was it for? Was it developed specifically as a vessel for the decretal forgeries? Or does it represent some other project that was later appropriated by the Pseudo-Isidorians?
We begin by recalling that the interpolated Hispana is a reworking of the Hispana Gallica, a rather corrupt (but completely authentic) version of the Hispana that circulated, as its name implies, in Carolingian Gaul. Most of the reworking in question was undertaken to iron out corruptions and solve other obvious and crippling problems with the text of the Hispana Gallica. A very small subset of this reworking, however, involved the inauthentic revision of Hispana texts. These inauthentic revisions have been most thoroughly discussed by Friedrich Maassen, in his Pseudoisidor-Studien. He identifies the following fourteen especially clear instances of inauthentic interpolation:
c. 34 of Carthage III:
The sick, if they cannot respond for themselves, may still be baptized if witnesses can attest to their intention. The interpolator adds that the penitent in similar circumstances are to receive absolution.
c. 6 of Carthage V:
In cases of uncertainty, possibly baptized children are to be (re)baptized without hesitation. The interpolator adds that the same thing is to happen with respect to uncertainly consecrated churches.
c. 13 of Arles I:
Clergy guilty of traditio in the time of Diocletian are to be removed from office. Clergy are also to demonstrate their innocence by referring to the public acta taken down by the persecuting officials. This is necessary, we read, because many clergy are trying to get off by paying witnesses. Our interpolator, first, introduces a few variants from another recension of this canon that changes the force slightly; instead of trying to avoid deposition through purchased witnesses, the malefactors in question are trying to raise accusations against other clergy via said witnesses. (The Hispana Gallica carries a serious corruption at exactly this point, so it seems likely that our interpolators merely collated this canon against another recension to resolve the problem--not because they were interested in altering this aspect of the meaning.) Therefore, to be admitted to accusation, such accusers will need to refer to the acta publica (presumably to buttress their case). Our interpolator then adds a modification of his own: Nobody can accuse, unless they can show, via the public acta, that they are personally above all suspicion.
c. 26 of Agde
Anyone suppressing or otherwise denying documentation of church property, such that the church incurs loss, is to repay the loss from his own resources and is to be excommunicated Anyone who has received such ill-gotten gains is to be subject to the same sentence. Our interpolator adjusts the Latin to add clarity and emphasis to this second point.
c. 32 of the same council
Clerics are not to approach a secular judge without episcopal permission. But, if they have approached a secular judge despite this prohibition, the judge should respond. Our interpolator inserts "non": The judge should NOT respond.
c. 61 of the same council (al., c. 30 from the Council of Epaon)
Incest is forbidden, and it is offensive even to articulate all the relationships constitute incest. Nevertheless, union with the widow of one's uncle (maternal or paternal) or with one's stepdaughter are henceforth forbidden. Those currently in such marriages are to be separated, but are allowed to enter other marital unions. Our interpolator revises the entire passage to include a blanket prohibition against any consanguineous marriage at all (in addition to the specifically prohibited cases), and says anyone entering such marriages is to remain among the catechumens until they have made "legitimate satisfaction."
c. 12 of Toledo III
If a man seeks penance, the bishop/priest is first to tonsure him; then poenitentia may be granted. A woman cannot receive penance unless she has first "changed her dress" ("...mutaverit habitum..."). These measures are prescribed because many of the laity (laici) return to their lamentable crimes after they receive penance, when penance has been granted negligently. Our interpolator adds that the bishop/priest is to make the male candidate for penance EITHER receive tonsure OR change his dress to ashes and rags ("in cinere et cilicio habitum mutare faciat"); the woman, similarly, is EITHER to be veiled OR to change her dress. Finally, the interpolator laments the relapse not only of laity, but of "laity together with women."
c. 14 of the same council
The original canon states that the following provision was ordered by "gloriosissimus dominus noster" (a reference to Reccared) at the council's suggestion. The interpolator has revised the canon to read that "conventus noster" was solely responsible for what follows.
c. 19 of the same council
People are not to construct churches and then request that the bishop consecrate said churches, while trying to keep the financial endowment of the church beyond the bishop's control. This is, according to the authentic text, "against the institutions of the canons." This was problematic in the past and is forbidden in the future. According to the interpolator, it is contrary to "every authority"; those cases where it happened in the past are to be corrected; naturally it is also forbidden in future times, lest it happen again.
c. 21 of the same council
The fathers gathered at Toledo have observed that in many cities, the servants of the church and the bishops and all the clergy are harassed in their various duties by judges and public officials. The interpolator alters the construction to read that fathers at Toledo are sorrowful over the fact that this harassment is occurring.
c. 8 of Toledo VI
According to Leo the Great, the maritally incontinent, after completing penance, may return to their previous marriages, lest they lapse once again into adultery. Yet this is not a general legal precept (generaliter et legitime praeceptum), but rather an indulgence on account of human fragility (pro humana fragilitate indultum). Our forgers substitute "canonical" (canonice) for "legal" (legitime); the clarification is therefore that Leo's provision was not a "general canonical precept."
c. 11 of the same council
One who has been accused cannot be judged until the accuser has been proven to meet the necessary legal requirements; the case of treason is an exception. Our interpolator removes all reference to the exception of treason; accusers therefore have to prove that they meet the necessary legal requirements in call cases.
c. 7 of Seville II
This lengthy canon addresses the sacramental faculties of priests, who above all are not to consecrate altars. A long list of other sacramental prohibitions for priests follows. Our interpolator retouches the entire text such that the prohibitions apply to chorbishops as well as priests, and he also inserts the clarification that chorbishops and priests are identical.
Innocent I to Victricius of Rouen, Etsi tibi frater (JK 286)
The opening passage of this letter addresses cases and disputes among both the higher and the lower clergy. These cases are to be decided in the provinces where they originate, and are not to be taken elsewhere, save for perhaps to Rome, the opinion of whose bishop in all cases should be respected. So-called "majores causae," however, are to be referred to the apostolic see, in accordance with ancient custom, after episcopal judgment has been issued. Our interpolator extensively revises this passage, first by inserting a reference to the laity, such that the provincial synod (and the pope) acquire jurisdiction not only over clerical cases, but also over cases involving the laity and the clergy. The interpolator keeps the prohibition on taking cases outside the province, but adds the extra and perhaps unnecessary clarification that these cases are not to be taken elsewhere for the purposes of seeking the judgment of the bishops of other provinces. Finally, the interpolated Hispana says that the appeal of "maiores causae" to Rome is permitted not only by ancient custom, but also by synodal decree.
1) The vast, vast majority of editorial activity expended upon the interpolated Hispana is about addressing textual corruption. Only in a very few and specific instances--namely, those listed here--do our editors press a little too far and stray into the realm of inauthentic fiddling.
2) This inauthentic fiddling only occasionally surrounds passages favored by our decretal forgeries. This is particularly the case with the last item in our list, Innocent's letter to Victricius of Rouen. The opening passages of this letter have been substantially and inauthentically revised, and our decretal forgers frequently resort to the interpolated version of this helpful passage. Crucially, this is also one of the key canonical citations underlying the argumentation of Divinis praeceptis, where the telltale reference not only to ancient custom, but also to the synodal decree, recurs. It is from this specific citation--and this citation alone--that we are allowed to suspect that Divinis praeceptis is not simply using any old Hispana recension, but is dependent on our recension in particular.
3) Otherwise, diligent readers of the False Decretals will detect some thematic distance between the interpolations contributed to the Hispana and the preoccupations of the decretal forgers. In future posts, we will see in gruesome (and tedious!) detail that our decretalists are above all concerned to limit accusations, specifically by placing restrictions on who can accuse and subjecting accusers to various processes of examination. No element of Pseudo-Isidore's program gets more play than this single theme. Here he have some glimmer of that agenda, particularly with the interpolations to c. 13 of Arles I and c. 11 of Toledo VI. But these two adjustments compete with a variety of other themes. In no way do they stand out from the crowd.
4) These other themes are all over the map. Our editorial board is interested in incest (c. 61 of Agde), in penance (c. 39 of Carthage III and c. 12 of Toledo III), in chorbishops (c. 6 of Carthage V, maybe; c. 7 of Seville II certainly), in church income and property (c. 26 of Agde, c. 19 of Toledo III), in the autonomy of ecclesiastical legislative and judicial structures (c. 32 of Agde, c. 14 of Toledo III), and, as already noted, in opening the path for appeals to Rome (Innocent to Victricius). There is nothing systematic about the introduction of these themes; certain conciliar acta (Agde, Toledo III) get multiple interpolations, while most get none at all. One has the impression that our interpolators were just paging through the Hispana, doing their thing, when some random sequence of capitula caught their attention. There is absolutely no attempt to systematically revise the canonical tradition. Consider those poor guys that the Pseudo-Isidorians love to hate, the chorbishops. A variety of canons addressing chorbishops and their sacramental competence are allowed to stand wholly unmolested, and then out of the blue our editorial board alights on a canon that is concerned only with priests (c. 7 of Seville II) and twists its clauses to address the sacramental faculties of the chorepiscopate.
5) These ancillary themes are not necessarily absent from the decretal forgeries, but they're not center-stage either. A lot of ink has been spilled on Pseudo-Isidore's approach to chorbishops (to continue with this thread), but only two or three decretal forgeries (of 96!) address them in any direct manner. Penance is a passing theme in one or two fake decretals, as is incest; church property and income get a bit more play, but still take a firm backseat to the overwhelming concern of our decretal forgers with judicial process. Put another way: The decretals are 90% about judicial process and 10% about all this other stuff. The interpolations in the Hispana are equally divided among judicial process and the other stuff.
6) Some of this other stuff aligns in rather interesting ways with the decrees enacted at Paris in 829. Consider once again the Toledo III interpolations regarding chorbishops. In Charlemagne's Admonitio Generalis of 789 the chorepiscopate had been advised not to exceed the limits of their authority, but otherwise they were not a common concern of Carolingian-era conciliar legislation. Yet the bishops who met at Paris for the great 829 reform council had them on their agenda, and they promulgated a lengthy capitulum (1.27) taking aim at their sacramental faculties, and specifically their tendency to impart the Holy Spirit at confirmation, which was to be reserved for the episcopate. No previous Frankish conciliar legislation had sought to limit the sacramental competence of chorbishops, who before 829 were presumed capable of performing all episcopal functions, provided they acted with episcopal permission and as the representatives of their diocesan. The interpolations to Toledo III are right in line with the Paris agenda, only more extreme: They seek to equate the chorepiscopate with priests, and therefore to sharply limit their competence across the board.
7) We will have a lot more to say about Pseudo-Isidore on the chorepiscopate in the future, but for the moment you will have to take my word for it that the few False Decretals that address this subject are in general much more extreme than even the Toledo III interpolator. So we have a continuum of viewpoints: Paris 829, which tries to limit chorbishops in specific ways; the Toledo III interpolations, which try to limit chorbishops much more generally; and the False Decretals, which more or less aim to abolish the position entirely.
By now, you've probably realized that I'm trying to draw a line between our Hispana interpolators on the one hand, and our decretal forgers on the other. It is fairly clear to me that the men behind the False Decretals observe different procedures and articulate different views than the editorial team responsible for our interpolated Hispana. This is a divide that I would also like to deploy to explain the differences we observed earlier between the False Decretals and Divinis praeceptis. The latter shares many of our decretal forgers' concerns, and it does indeed raise arguments that strike us as powerfully Pseudo-Isidorian. Yet it argues almost exclusively on the basis of authentic texts from the Hispana, and it lacks Pseudo-Isidore's boldest inventions.
In fact, the connections between Divinis praeceptis and the interpolated Hispana are strong enough that I think we are entitled to wonder whether all of the attention that our interpolators have given to Innocent I's letter to Victricius of Rouen (the only decretal that they seriously worked over) is an artifact of this decretal's importance for the argumentation of Divinis praeceptis. The latter asserts that Aldric ought to appeal to Rome because his is a "major case," and the underlying source for this assertion is Innocent's letter to Victricius about the appeal of "maiores causae" to Rome. Perhaps it was in the course of drafting their text for Aldric that our interpolators came to study the Innocent decretal more closely and to adjust its text along more convenient lines?
Also too, we saw a while ago that this letter is especially interesting in insisting that Aldric be allowed to appeal before episcopal judgment. Our other Pseudo-Isidorian texts allow accused prelates to appeal at absolutely any point in the process, while the underlying source, Innocent I to Victricius of Rouen, is very specific that the appeal of maiores causae are to occur after episcopal judgment--post iudicium episcopale. Yet Divinis praeceptis is so insistent that Aldric be allowed to appeal before any conviction is handed down that its author actually trims the key phrase, post iudicium episcopale, out of its Innocent citation. Fascinatingly, when the False Decretals use this Innocent letter, in every case but one they also carefully trim out the post iudicium episcopale phrase--despite the fact that the False Decretals do not share the argument of Divinis praeceptis on this point. Put another way, the False Decretals use a quotation of Innocent I that has been manipulated to support an argument made only in Divinis praeceptis.
So while we may want to draw a line between the interpolated Hispana and Divinis praeceptis on the one hand, and the False Decretals on the other, we also have to accept that the False Decretals are deeply influenced by these earlier sources. The interpolated Hispana gets reworked as a vessel to house the decretal forgeries, and the canonical citations of Divinis praeceptis are repurposed for the related but rather more radical procedural prescriptions of the decretal forgers.
And one final point: To the extent that we can take Divinis praeceptis at its word, and presume that it really was produced for Aldric's protection, we have come close to pinpointing one point of precise contact between real-world events and the the procedural law concocted by our forgers. Post iudicium episcopale seems not to have worked for Aldric, and that somehow leads to its removal from Innocent citations in the decretal forgeries more broadly. We might therefore wonder what other connections exist between the decretal forgeries and the historical events of the 830s and 840s.
But before we start down that path, we need to look more closely at the chorepiscopate, and more specifically at another decretal that, like Divinis praeceptis, seems to fall on the interpolated-Hispana side of the divide we have begun to articulate. There is a little more to learn here, as we'll see in Part V.
Back to Part I, Part II, Part III, or ahead to Part V: Addendum.
Friday, August 2, 2013
Maybe there are no primates in Divinis praeceptis because our Pseudo-Isidorian friends only dreamed up the notion of primacy sometime after 8 July 833?
That's a subject for Part IV.
Back to Part I or Part II; ahead to Part V (with one Addendum on the nature of the Hispana, and another Addendum on the priority of the Hispana)
confirmed by the authority of the holy fathers and his predecessors’, which demonstrated that it was his power...and his authority to go and to send for all peoples on behalf of faith in Christ and the peace of churches and the preaching of the Gospel and the assertion of truth, [and that] there was in him all the eminent authority and the living power of the blessed Peter, by whom it was appropriate that all be judged, such that he was to be judged by nobody.
Thursday, August 1, 2013
It was in the midst of considerations and developments along these lines that Karl Ubl, Professor of Medieval History at the University of Cologne, convened a two-day conference on Pseudo-Isidore this past February, which your humble blogger attended. At Cologne, the author of these remarks was surprised to find several presenters arguing for a super-early Pseudo-Isidore--earlier even than Zechiel-Eckes had proposed, predating the coup of 833/4. Such arguments fell on favorable ears, for the writer of these few posts had himself just published an article full of similar ideas.