La vérité sur les croisades. Les livres sur les croisades ne se comptent plus. Nul n’ignore désormais ce qui s’est passé à Clermont en 1095, que les croisés prirent Jérusalem en 1099 ou que Saint Louis mourut devant Tunis en 1270. Mais le terme a fini par perdre en lisibilité, employé à toutes les sauces pour qualifier les conflits et tensions de la fin du XXe siècle et du début du XXIe siècle : de George W. Bush en 2001 en passant par les djihadistes de Daesh jusqu’aux diverses “croisades” contre le cancer ou la Covid-19… Afin de conjurer l’histoire du passé, il est temps de rappeler ce que les historiens ont patiemment débusqué en analysant de près les documents d’époque, littéraires ou archéologiques. Plus que de mettre à mal quelques idées reçues – non, les croisés n’étaient pas des anthropophages qui cherchaient à envahir le monde islamique… -, la formidable équipe d’historiens réunis par Martin Aurell et Sylvain Gouguenheim montre la complexité du phénomène en mettant en avant nombre d’aspects méconnus : sait-on ainsi que les croisades continuèrent bien après la mort de Saint Louis et l’officielle “huitième croisade” ? Que des croisés partirent en nombre en direction de la Baltique ? Qu’une guerre dite ” sainte ” n’est pas nécessairement une croisade et qu’une croisade n’est pas un “djihad chrétien” ? Que le monde arabo-musulman y fut largement indifférent en dehors des territoires directement concernés par les combats ? Que des chrétiens s’y opposèrent, tandis que d’autres firent souche sur place, donnant naissance à des sociétés originales, en Syrie ou en Morée ? Sait-on enfin que ce monde de guerriers fit leur place en nombre à des femmes, pour des rôles variés ? Un ouvrage inédit, savant, mais vivant et souvent surprenant, rompant en visière avec bien des mythes.
Postdoctoral researcher, Murat Çaylı will conduct research at CESCM for one year starting from 1 September 2024 to 30 august 2025 with a scholarship from TÜBİTAK, the official scientific research institution of Türkiye.
Why did a Turkish student choose to study Philippe de Mézières?
I work on 14th-century Crusade projects and East-West relations in the Late Middle Ages. I came to CESCM thanks to a scholarship from TUBITAK, Türkiye’s official scientific research organisation. My PhD thesis was on Philippe de Mézières and the Crusade project. My interest in this subject began in my undergraduate years with my curiosity about the interactions between the Eastern and Western worlds in the Middle Ages. I envied the curiosity and courage of priests, merchants or knights who travelled from Europe to Anatolia or Asia, and this introduced me to Philippe de Mézières. Similarly, he was devoted to an idea and tried to realise it by travelling to many places. He is also an important figure in Turkish history. Therefore, I started to explore his life, his works and the period in which he lived. The book version of my thesis was published in 20211.
How did you start learning French?
It is not very easy to learn French in terms of grammar structure. But we use thousands of French words in Turkish. This partly makes it easier for us. I started to learn French because I wanted to write my thesis and do my future studies in this field. I took classes at the Institut français Istanbul for two years. I was also learning Latin at the same time. This made my job easier and helped me learn faster.
The works of Philippe de Mézières and almost everything written about him was in French. This was a trigger for me. After I started to learn the language, I became more interested in the history of France and Europe. I chose the 14th-century as my field of study. For me, it is one of the most exciting periods of the Middle Ages. The Crusades are losing their former popularity, but some authors are still writing works for new crusades, trying to convince popes and kings. At the moment, I am doing research on crusade projects designed in the 14th-century.
This is also how I met Martin Aurell. I was very inspired and took many notes while studying one of his works. Later, while looking for centres abroad where I could do research, I came across CESCM. The professor I sent an e-mail to was the director of the institution and said that he could invite me to Poitiers. At that moment, I realised that I had met Martin Aurell, whose book I had reviewed with excitement, and I was invited. It was a very pleasant coincidence and an unforgettable memory for me.
What are your reasons for wanting to come to Poitiers?
This is how my story of coming to Poitiers started. I came to CESCM for the first time in 2019 at the invitation of Martin Aurell and had the opportunity to access all the resources needed for my thesis. But this was short-lived because I had to go back after 6 months because of Covid. It was thanks to this short adventure at CESCM that I was able to write my PhD thesis.
In 2023, I contacted Martin Aurell again. I shared with him my idea of doing a post-doctorate on 14th-century Crusade projects. He was very pleased and welcomed it. With the support of Cécile Voyer, to whom I would like to thank, my invitation letter was sent. When I arrived, I discussed a lot with Martin Aurell about the topics I was planning to prepare. He gave me many ideas and supported me during my stay here. He even shared his room with me. An irreplaceable person and scientist, we miss him.
I am currently continuing my research with Stéphane Boissellier, who gives me great ideas to take my research forward. I am very pleased to have met him and I would like to thank him.
How do you like Poitiers?
By the end of my research, I will have spent one and a half years of my life in Poitiers. I can say that this is my second city. I am sure I will miss the peace and historical atmosphere here. The location of the city is also very central. For example, I have to go to Paris from time to time to visit the libraries, but it is not difficult to get there. I think I will enjoy the city more, especially in the summer months. It is also close to magnificent cities such as Tours, Angoulême, Bordeaux and La Rochelle.
On the other hand, the university libraries and the CESCM archive are very rich. I can find most of the books I am looking for here. The friendly atmosphere in CESCM is another factor that beautifies the city. I recommend it to everyone who is thinking of visiting here. It will be an unforgettable experience for you.
Murat Çayli, Bir Haçlı’nın Rüyası – Philippe de Mezieres ve Haçlılar, Yeditepe Yayınevi, 2021, 275 p. [↩]
Le terme ”rituel” couvre un éventail ouvert de nombreuses activités médiévales. Selon une définition large, il comprend des comportements répétés et souvent formels qui associent des processus cognitifs à des actions physiques. Qu’ils soient pratiqués en privé ou en public, les rituels médiévaux ont inévitablement une fonction sociale ; ils sont exécutés pour et en interaction avec des publics présents, qu’ils soient humains ou surnaturels. Cette dimension performative implique une expérience partagée de pratiques visuelles, auditives, voire sensorielles tout court, qui donnent forme aux rituels.
Les rituels poussent à penser et à agir. Ils suscitent aussi des réactions émotionnelles. Ils servent à renforcer un sentiment d’inclusion et d’appartenance et à offrir une protection contre le mal. Ces fonctions profondes soulignent leur importance dans la vie sacrée et quotidienne ainsi que dans les moments de transition ou de péril. Même si des facteurs contextuels déclenchent et affectent le comportement cérémoniel, le contenu d’un rituel ne peut jamais être entièrement spontané.
L’environnement matériel joue un rôle important dans le déroulement des cérémonies médiévales. Des espaces, tels que des salles d’apparat ou de banquet, ont été conçus pour l’usage rituel. Dans les églises paroissiales, les rites sacrés symbolisent et accueillent un riche ensemble de pratiques, notamment la messe et les prières, surtout à l’occasion des fêtes religieuses. La liste des objets matériels d’une église médiévale rattachés à des rituels particuliers serait longue. La signification symbolique de la croix est si grande que, dans des situations extrêmes, les chevaliers vont jusqu’à en fabriquer.
La diversité des rituels médiévaux est énorme. C’est oralement que se déroulent les cérémonies et elles sont donc documentées de façon variée. Au cours des rites du souvenir, l’histoire est revécue par les populations sous forme coutumière. Leur identité est affectée et peut-être façonnée par les rites de passage et d’initiation du baptême, du mariage ou de la paix. Du point de vue juridique, les rituels obligent, autorisent, sanctionnent et fixent les relations humaines. Ils justifient et renforcent l’autorité royale, seigneuriale ou cléricale. A l’opposé, ils entérinent la soumission des sujets.
Aussi importants soient-ils pour les médiévaux, les rituels suscitent parfois de la méfiance. Même si, à la guerre, ils encouragent la loyauté et l’obéissance des chevaliers, sergents d’armes et piétons avant, pendant et après la bataille, ils comportent des connotations négatives de mort et de destruction pour la plupart des non-combattants.
Ce colloque réunit des spécialistes de divers domaines pour aborder la théorie et la pratique des rituels dans la culture médiévale sous plusieurs angles :
– Aspects socio-culturels des rituels religieux, juridiques et militaires.
– Rituels tenus en public ou réservés à la vie privée.
– Rituels de coercition, de négociation et de défi.
– Bornes de tolérance : rituels d’inclusion et d’exclusion.
– Représentation littéraire des rituels et formes ritualisées de l’écrit.
– Dimension visuelle et auditive de la performance rituelle.
– L’espace rituel.
Programme
9.00 Accueil et présentation de la journée par Martin AURELL
9.10-11.10 Le rituel dans l’espace de la puissance sacrée ou militaire – Présidente de séance Sini KANGAS
Iris SHAGRIR (Professeure en histoire médiévale, The Open University of Israel) : Liturgy and Ritual Space in Latin Jerusalem
Sercan SAGLAM (Postdoctorant CNRS pour l’ERC GRAPH-EAST, CESCM, Univ. de Poitiers) : Asking for Divine Help Twice: Reduplicated Dedications in the Fortifications of Pera / Galata.
Pierre LEVRON (Chargé de recherche CNRS en littérature médiévale, CESCM, Univ. de Poitiers) : Rituels et règles sociales: les rites, marqueurs de la régularité d’une situation dans leLivre de Jérusalem.
11.30-13.00 Les rituels judiciaires et doctrinaux – Présidente de séance Harmony Dewez
Mia KORPIOLA (Professeure en histoire du droit, Univ. de Turku) : The Ritual of Oathgiving in Medieval Scandinavia.
Benjamin WEBER (Chercheur en histoire des croisades, Univ. de Toulouse) : L’élaboration d’un rituel : les origines médiévales de la bulle In Coena Domini.
15.00-18.00 À la croisée des pratiques cléricales et laïques – Présidente de séance Justine MORENO
Martin AURELL (Professeur en histoire médiévale, CESCM, Univ. de Poitiers) : L’impossible adoubement par le prêtre (XIIe-XIVe siècles).
Vladimir AGRIGOROAEI (Chargé de recherche CNRS en littérature médiévale, CESCM, Univ. de Poitiers) : The Odd Case of the Four Old French Prayers in the End of the Winchester Psalter.
Katherine ZIEMAN (Maître de conférence en littérature anglophone, CESCM, Univ. de Poitiers) : Devotion and the Ritualization of Attention.
Sini KANGAS (Chercheuse invitée au CESCM, Univ. de Poitiers/Univ. de Tampere) : Prayers by the Crusader Knights: Adaptations of Ritual Observance.
Conclusions
Ritual in the Middle Ages
The colloquium is open for the public.
Date : 1st June 2022
Place : CESCM (Université de Poitiers-CNRS), Salle Crozet, 24 rue de la Chaîne, Poitiers.
The languages of the colloquium are French and English.
The term “ritual” covers a wide field of medieval activities referring to repeated and often formal behaviour that combine cognitive processes with physical actions. Whether carried out in privacy or in public, medieval rituals invariably had a social function; they were performed for and in interaction with audiences, whose presence may have been tangible or superhuman. The performative aspect involved a shared experience of visible, audible and, in all, sensory practices that gave form to the rituals.
In addition to thinking and doing, rituals invoked emotional responses in the participants. They functioned to bolster the feelings of inclusion and belonging and to offer protection from harm. Such deep undercurrents underlined the importance of ritual in sacral and daily life as well as in moments of transition or peril. Even if contextual factors triggered and affected ceremonial behaviour, making it far from stagnant, the content of a ritual could never be entirely spontaneous.
The material environment played an important role in the performance of medieval ceremonies. Spaces like courts and dining halls were created with regard to ritual usage. Sacred sites like parish churches both symbolized and hosted a rich cluster of ritualized practice, including hearing the mass, saying prayers, and participating in various religious feasts. The list of material objects from a medieval church attached to particular rituals would be long. The symbolic meaning of the cross was so great that in emergencies knights were said to have made ad-hoc crosses in the absence of consecrated objects.
The variation of medieval rituals is huge. Rituals were performed orally, but also documented in various ways. During the rites of remembrance, medieval people relived history in ritual form. Their identities were affected and perhaps formed by the rites of passage and initiation such as baptism, marriage, or the ritual of knighting. From the legal point of view, rituals obliged, entitled, sanctioned and set expectancies for behaviour and human relations. Royal, seignorial and clerical authority was justified and reinforced by rituals. Vice versa, for the subjects, the same rituals affirmed the boundaries of submission.
As important as rituals were for the medieval contemporaries, they were not necessarily liked. The rituals of war, designed to provoke loyalty and obedience among the warriors before, during and after battle, bore negative connotations of death and destruction for the majority of population.
The colloquium gathers together specialists from various fields to discuss the theory and practice of rituals in medieval culture including e.g.
Socio-cultural aspects of religious, legal and military rituals
Rituals held in public or reserved for private life
Rituals of coercion, negotiation, and defiance
The borders of toleration: rituals of belonging and exclusion
Literary depiction of rituals and ritualized forms of the written word
Visual and auditive aspects of ritual performance
Ritual space
Programme
9.00 Welcome by Martin AURELL
9.10-11.10 Ritual Practice in Sacred and Military Space – Chair of the meeting Sini KANGAS
Iris SHAGRIR (Professeure en histoire médiévale, The Open University of Israel) : Liturgy and Topography in Latin Jerusalem.
Sercan SAGLAM (Postdoctorant CNRS pour l’ERC GRAPH-EAST, CESCM, Univ. de Poitiers) : Asking for Divine Help Twice: Reduplicated Dedications in the Fortifications of Pera / Galata.
Pierre LEVRON (Chargé de recherche CNRS en littérature médiévale, CESCM, Univ. de Poitiers) : Rituels de consécration ou de re-consécration d’églises dans les récits de croisades.
11.30-13.00 Legal and Doctrinal Tradition – Chair of the meeting Harmony DEWEZ
Mia KORPIOLA (Professeure en histoire du droit, Univ. de Turku) : The Ritual of Oathgiving in Medieval Scandinavia.
Benjamin WEBER (Chercheur en histoire des croisades, Univ. de Toulouse) : L’élaboration d’un rituel : les origines médiévales de la bulle In Coena Domini.
15.00-18.00 In the Crossroads of Clerical and Lay Belief – Chair of the meeting Justine MORENO
Martin AURELL (Professeur en histoire médiévale, CESCM, Univ. de Poitiers) : L’impossible adoubement par le prêtre (XII-XIVe siècles).
Vladimir AGRIGOROAEI (Chargé de recherche CNRS en littérature médiévale, CESCM, Univ. de Poitiers) : The Odd Case of the Four Old French Prayers in the End of the Winchester Psalter.
Katherine ZIEMAN (Maître de conférence en littérature anglophone, CESCM, Univ. de Poitiers) : Devotion and the Ritualization of Attention.
Sini KANGAS (Chercheuse invitée au CESCM, Univ. de Poitiers/Univ. de Tampere) : Prayers by the Crusader Knights: Adaptations of Ritual Observance.
Center for Medieval and Early Studies at Stanford university
Centre d’études supérieures de civilisation médiévales at University of Poitiers
Co-sponsored by:
The Europe center
The Division of Literatures, Cultures, and languages
The Departement of History
Thursday 19 april
Levinthal Hall, Stanford Humanities Center
9-9:30 – Coffee Reception (Lobby)
9:30/9:45 – Intro : Amalia Kessler, Director of FSCIS (Stanford)
9:45/11:45 – Session 1
Moderator: Katherine Kong, (Independent Scholar)
Troubadour Crusading Networks in Song and Songbooks
9:45/10:15 – Steve Nichols (Hopkins): “’De sai or de lai?’ Spiritual Ecology in Troubadour Crusade Literature”
10:15/10:45 – Marisa Galvez (Stanford): “’Testimoni, Cavalier e Jocglar’: Raimbaut de Vaqueiras as Crusader-Poet and Songbook Networks”
10:45/11:15 – Christopher Davis (Northwestern): “The Empire of Song: Lyric Mobility and Social Hierarchy in the ‘Chansonnier du Roi’”
11:15/11:45 – Discussion
12/1:45pm – Lunch (Board Room): Graduate Workshop
Moderator: Rowan Dorin (Stanford)
Nicolyna Enriquez (UCLA), “Medieval Connections: An Examination of a Fatimid Rock Crystal Ewer from the Treasury of Saint-Denis, Paris”
Richard Ibarra (UCLA): “Property Dispute and Crusaders in the Letters of Ivo of Chartres”
Padraic Rohan (Stanford): “Emperors No More: the Thirteenth-Century Sea Change from Constantinople to the Latin West”
2/3:30 – Session 2
Moderator: Alexander Key (Stanford)
Social Practices and Intercultural Exchanges
2/2:30 – Stefan Vander Elst (UC San Diego):“Crusade as a War of Families in the First Quarter of the Thirteenth Century”
2:30/3 – Martin Aurell (U Poitiers): “From historiography to myth: mixed marriage in the Holy Land”
3/3:30 – Discussion
Coffee break
4/5:45 – Session 3
Moderator: Francisco Prado-Vilar (Harvard)
Outremer Courts
4/4:30 – Nicholas Paul (Fordham): “Cortezia and the Haute cour: Occitan Culture and the Shaping of Aristocratic Space in the Latin East”
4:30/5 – Justine Andrews (U New Mexico): “Lusignan Cyprus: Image and Architecture between France and the Levant”
5/5:45 – Discussion and Concluding Response (Rowan Dorin)
7 pm – Dinner at Spalti in Palo Alto for Conference Participants
Friday 20 april
8:30/9 – Coffee
9/10:30 – Session 4
Moderator: Fiona Griffiths (Stanford)
Circulation and Borrowings
9/9:30 – Nicolas Prouteau (U Poitiers), “Circulation and Borrowings between East and West in the Thirteenth Century : The case of Military Architecture”
9:30/10 – Estelle Ingrand-Varenne (U Poitiers): “Holy Land Epigraphy in Comparison with Thirteenth-Century Inscriptions of Southern France”
10/10:30 – Discussion
10:30/11:30 – Special Collections visit
11:30/1pm – Lunch
1/3 pm – Session 5
Moderator: Marisa Galvez (Stanford)
Modes of Transmission: Stories and Song
1/1:30 – Rachel Golden (U of Tennessee): “Gendered Grief, Disruptive Motion, and Reinvention in French Crusade Song”
1:30/2 – Susan Noakes (U of Minnesota—Twin Cities): “Boccaccio’s Cyprus and Multi-Lingual Aspects of Mediterranean Trade Revealed in Song”
2/2:30 – Lynn Ramey (Vanderbilt): “Storytelling on Crusade: Modeling Textual Transmission using a Video Game Engine”
2:30/3 – Discussion
3/3:30 – coffee break
3:30/5:30 – Session 6
Board room
Moderator: Marie-Pierre Ulloa (Stanford)
Theories of Translatio and Reception
3:30/4 – Francisco Prado-Vilar (Harvard): “The Beauty and Pathos of Crusader Bodies: Art, Antiquity, and Eschatology from Bohemond to the Leper King”
4/4:30 – Shirin Khanmohamadi (SFCU): “Saracens, Objects, and Translatio in the Crusade Cycle”
4:30/5:30 – Discussion with Concluding Response by Jessica Goldberg (UCLA)
Colloque international : « Simon de Montfort († 1218) : le croisé, son lignage et son temps »
Date : Jeudi 3 et vendredi 4 mai 2018
Lieux :
jeudi 3 mai = CESCM, Hôtel Berthelot – 24 rue de la Chaîne, Poitiers
vendredi 4 mai = Archives départementales de la Vienne, 30 rue des Champs-balais, Poitiers
The career of Simon of Montfort encompassed the entirety of Western Europe—as well as the Levantine crusade—at the turn of the thirteenth century. Born and raised in the orbit of the French royal court at Paris, he inherited and was dispossessed of an English earldom and the royal stewardship. Moreover, he twice took the cross: first to the Holy Land on the ill-fated Fourth Crusade, where he publicly dissented from the diversion to Constantinople, and later against the heretics in the Midi, where he established a semi-independent crusader principality. All this came to an end with his death before the walls of Toulouse eight hundred years ago, yet his life did not fail to leave a mark on his contemporaries nor on posterity. Most of Christendom hailed him as a pious hero, an ideal miles Christi, both during his lifetime and after his supposed martyrdom, struggling against heretical depravity. However, in the Midi and Spain his reputation was frequently that of a brigand, a barbarian, a greedy and unscrupulous foreign interloper. The latter judgement, with some exceptions, has largely been his legacy since the nineteenth century. But the Simon of Montfort that this conference will seek to discuss is a man of contradictions: the principled crusader to the East who mutilated a defeated garrison in the Languedoc, the victor over the king of Aragon who voluntarily submitted his conquests to the king of France, the man who despoiled legitimate lords in the south while providing legal protections for widows and clergy. This conference will centre on studying Simon both as a product of his time and an agent who helped to form it, an actor in his lifetime and a cipher for posterity, the successor to a dynasty and the origin of inheritances across Europe, a conqueror and a failure.
La carrière de Simon de Montfort couvre l’ensemble de l’Europe occidentale, ainsi que la les Balkans et la Terre sainte, au début du XIIIe siècle. Né et élevé dans l’orbite de la cour royale française de Paris, il a hérité d’un earldom anglais et de l’intendance royale, dont il a été dépossédé. De plus, il a pris la croix à deux reprises : d’abord en Terre Sainte, au cours de la malheureuse IVe Croisade, où il s’oppose publiquement à son détournement vers Constantinople, et ensuite contre les hérétiques du Midi, où il fonde une principauté croisée semi-indépendante. Son aventure prend fin il y a huit cents ans, le 25 juin 1218, tandis qu’il assiège Toulouse et qu’un projectile lancé par une perrière met fin à ses jours. Sa vie n’a pas cessé de marquer ses contemporains et sa postérité. Bien de ses compagnons d’armes ont vu en lui le plus pieux et courageux des héros, le modèle du chevalier du Christ (miles Christi). Cette image prestigieuse a cours de son vivant et après son prétendu martyre au service du combat contre la dépravation hérétique. Cependant, dans le Sud de la France et dans la péninsule Ibérique, sa réputation devient aussi celle d’un brigand, d’un barbare, d’un intrus étranger, cupide et sans scrupules. Le XIXe siècle hérite de cette double image. Notre colloque cherchera à comprendre et à expliquer l’homme dans toutes ses contradictions : le croisé incorruptible en Terre sainte, mutilant toute une garnison en Languedoc, le vainqueur du roi d’Aragon, soumettant toutes ses conquêtes au roi de France, le spoliateur des seigneurs légitimes du Midi, protégeant leurs veuves et le clergé local. Simon est à la fois le produit de son temps et l’agent de son devenir. Il est également le membre d’un puissant lignage dont il contribue au succès et dont l’héritage se perpétue dans toute l’Europe.
Jeudi 3 mai / 9h-12h
Martin Aurell, Gregory Lippiatt, Laurent Macé : Introduction
Simon et la croisade albigeoise
Jean-Louis Biget (École Normale Supérieure) : Tenir le pays : Montfort entre villes et châteaux d’Occitanie
Gregory Lippiatt (University of East Anglia (Norwich)-CESCM) : The Statutes of Pamiers: Simon and Baronial Reform in Early Thirteenth-Century Europe
Martín Alvira (Universidad complutense de Madrid) : Simon et Pierre II d’Aragon : faits et mémoire
Damian Smith (Saint Louis University, Missouri) : James I of Aragon, Simon and the Papacy (1211-1218)
Jeudi 3 mai / 14h-18h
Simon : le baron, ses hommes et ses représentations
Christine Chana Keck (Université de Frankfort) : L’entourage de Simon
Nicholas Vincent (University of East Anglia, Norwich) : Simon as Earl of Leicester
Laurent Macé (Université de Toulouse-Jean Jaurès) : Princeps et monarcha : le sceau de majesté de Simon (1216-1218)
Daniel Power (University of Swansea) : La croisade albigeoise après Simon (1218-1224)
Vendredi 4 mai / 9h-12h
Les fils de Simon, la Gascogne et l’Angleterre
Lindy Grant (University of Reading) : Amaury V (d. 1241), his Siblings, and the Capetians
Sophie Ambler (University of Lancaster) : Simon VI (†1265) and Montfortian Identity
Amicie Pélissié du Rausas (Université de Poitiers-CESCM) : Le gouvernement de Simon VI en Gascogne (1248-1252)
David Carpenter (King’s College, Londres) : Montfort and the Political Revolution of 1258
Rodolphe Billaud (University of Canterbury) : Simon VI et l’occupation du comté de Chester (1264-1265)
Visite des Archives départementales par Gaël Chenard, Directeur.
Vendredi 4 mai / 14h-17h
La culture des Montfort
Catalina Girbea (Université de Bucarest-CESCM,) : Les Montfort d’Italie, commanditaires de manuscrits arthuriens
Björn Weiler (University of Abersystwyth) : Mathew Paris and the Montfort Family
Alexis Charansonnet (Université de Lyon II) : Saints ou démons ? L’image posthume des Montfort au XIIIe siècle
Martin Aurell (Université de Poitiers-CESCM) : Conclusions
Centre d'Études supérieures de civilisation médiévale (UMR 7302)