Historical Memory as the Cause of Conflict in Medieval Livonia
Versions of the early history of Livonia in the XV century. The conflict of memory between the Teutonic Order in Livonia and the Archbishops of Riga as the cause of their disputes and disagreements. Political claims of state institutions of rival powers.
| Рубрика | История и исторические личности |
| Вид | статья |
| Язык | английский |
| Дата добавления | 18.06.2021 |
| Размер файла | 47,6 K |
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The more or less permanent conflict between the Church of Riga and the Teutonic Knights may have played a role in keeping the archiepiscopal vision of history alive by spurring the canons to read charters and documents composed during earlier phases of the conflict, as well as the originals from the first half of the 13th century. Then again it could also have been preserved via an oral tradition among the canons of the cathedral chapter, most probably in connection with their memorial practices. Although the extremely sparse list of the bishops and archbishops of Riga known as `The Rigan episcopal Chronicle' -- whose earlier parts date back to the 14th century, and which was definitely composed with respect to the memorial practices of the cathedral chapter -- does not contain any claims regarding the Swordbrothers, it does present the early bishops of Riga as Christianisers and founders of RigaThumser A. Livlдndische Amtstrдgerreihen des Mittelalters. Kleine Meisterchronik -- Rigaer Bischofschronik -- Series episcoporum Curoniae // Geschichtsschreibung im mittelalterlichen Livland / ed. by M. Thumser. Berlin, 2011. S. 219-236.. Furthermore, there is some information from the 18th century about a chronicle written by Dietrich Nagel, which, unfortunately, has not been found, and there are some doubts of it having ever existed.Mettig C. Die Chronik des rigaschen Domherrn Nagel // Sitzungsberichte der Gesellschaft fьr Geschichte und Alterthumskunde der Ostseeprovinzen Russlands aus dem Jahr 1885 (1886). S. 37-43; LUB 8. S. 495; Busch N. Zu den von H. Baron Bruiningk vorgelegten livlдndischen Urkunden // Sitzungsberichte der Gesellschaft fьr Geschichte und Alterthumskunde der Ostseeprovinzen Russlands aus dem Jahr 1897 (1898). S. 162-164; Arbusow L. Die Handschriftliche Ьberlieferung des „Chronicon Livoniae" Heinrichs von Lettland // Latvijas Universitдtes Raksti. 1927. Vol. 15. P 295-296; Angermann N. Die mittelalterliche Chronistik. P. 17. Nonetheless, even if Nagel's chronicle had not existed, the cathedral chapter of Riga evidently would have still managed to keep their foundational narrative alive, probably through a mixture of both oral and written memory.
Conclusion
In conclusion, it suffices to say that the stark differences in how the early history of Livonia was remembered by the Teutonic Order and by the Church of Riga can be explained, on the one hand, by the memorial practices and selective memory of brotherhoods and corporations in general, and on the other hand, by a long-standing confrontation between these two in particular: for it is precisely during times of confrontation when one chooses to bring forth only those past events or their aspects which help to further one's political aims and supress everything which may hinder it. So, although the Church of Riga lost its early position of superiority in Livonia, its ecclesiastical jurisdiction over the Order and finally even its lordship over the city of Riga, it nevertheless retained the memory of these positions of power, demanded them back, and gradually began to claim to have originally held a much stronger position of power than it had actually had in the first place. The Teutonic Knights, on the other hand, were obviously reluctant to give up their successes in the field of political power relations, and transferred these successes back in time, to the period of the early history of Livonia.
Nevertheless, the main point of disagreement between these two, namely, which party was remembered as the Christianiser of the native peoples, cannot be considered to have been a result of their conflict. It seems to have formed because both the Knights and the archbishopric facilitated the remembrance of only their own members and predecessors forgetting about the deeds of others. Although both in a sense remembered the same events -- the Christianization of the heathens and the establishment of `structures' of Medieval Livonia -- the differences in the details, especially in who was remembered as the active party, had already become so stark by the year 1300 that there were in fact two competing visions of history and therefore also of the `rightful order of things'. And this may have precisely been the main reason why both sides could never find a lasting resolution to their differences.
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