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Historiography in the Middle Ages (in Russian: Средневековая историография, in German: Mittelalterliche Geschichtsschreibung, in French: Historiographie médiévale) is an intentional preservation of the memory of the past in the works of Western European writers of the 4th-15th centuries, which is a direct continuation of Ancient historiography [ru], but unlike it, organizes events by chronology rather than cause-and-effect relationships, and is poorly localized in space.^[1] History as an independent discipline did not exist in the Middle Ages, nor did the profession of historian; nevertheless, writers on historical subjects understood the peculiarities of the historical genre. The creation of historical texts was primarily the work of the clergy, then of statesmen, and even of troubadours and minstrels, representatives of the populace and the burghers.^[2] A significant part of the texts was written in Latin, a series of texts in national languages of the epoch appears only from the High Middle Ages.

While the rhetorical method inherited from antiquity remained unchanged, medieval historiography was the realization of a number of Christian concepts,^[3] primarily universalism and eschatology.^[4] Almost all medieval historians developed a universalist point of view, since history was perceived as an act of God, which did not exclude local patriotism and xenophobia. R. Collingwood emphasized that "history, as the will of God, predetermines itself, and its natural course does not depend on man's desire to control it. Purposes arise and are realized in it which are not planned by any man. Even those who think they oppose them actually contribute to their fulfillment".^[5]

Medieval historians tried to tell about the past and describe the events of their time in a strict chronological order.^[6] This approach led to the realization that humanity passed through a number of stages in its development. One of the first variants of periodization was the four-part concept of Hippolytus of Rome and Julius Africanus. It combined the ancient concept of the Golden, Silver, Bronze, and Iron Ages with Christian providentialism; each century was associated with a great empire: Chaldean (Babylonian), Persian, Macedonian, Roman. Another tradition was established in the twelfth century by Joachim of Fiore, who divided history into three periods: the reign of God the Father, or the incarnate God, the pre-Christian era; the reign of God the Son, or the Christian era; and the reign of the Holy Spirit, which was to begin in the future. The key to history was Revelation, which allowed us to understand the past acts of the Creator and showed us His future intentions, but the historian's business is only the past, and the future is the province of the prophet.^[7][8]

French researcher Bernard Genet (1980) wrote:

Every medievalist today knows that the Middle Ages never existed, and even more so, that the spirit of the Middle Ages never existed. Who would think of lumping together the people and institutions of the seventh, eleventh, and fourteenth centuries? When it comes to periodization, the year 1000 or 1300 has no more or less right than the end of the fifth or the end of the fifteenth century. The truth is that in the complex fabric that is history, the changes that occur in each field and at different levels of each field do not coincide, do not coincide. The more general the periodization, the more controversial it turns.^[9]

However, the same B. Guéné identified some common features that allow us to distinguish the millennial period between Antiquity and the Renaissance: in the West, as opposed to the Greek East, that is, in Italy, Spain and the countries north of the Alps and the Pyrenees, the Roman Church prevailed and the language of culture was Latin.^[9] The definition of the Middle Ages as the period between the fall of the Roman Empire and the beginning of significant cultural, religious and political changes in the fifteenth and sixteenth centuries goes back to the first Italian humanists. Historically, this periodization and the definition itself have become established over the centuries, but while it is widely used, it has a number of inconveniences. This is due, first of all, to the fact that the humanist concept of the medium aevum is directed against the ancient and already Roman past, and therefore there are doubts about its applicability to regions that were not under Roman rule, such as Ireland or Scandinavia. In this respect, we can say that for Ireland the Middle Ages began with the Anglo-Norman conquest in 1169. Even more complex is the applicability of the term "Middle Ages" to non-Western civilizations, including Arab-Muslim, Chinese, or Japanese. In the Routledge Encyclopedic Guide to Historiography (1997), in the thematic chapter, the term "Middle Ages" is applied only to the European past, moreover, connected with the Germanic migrations to the lands of the Roman Empire; in other words, the Balkan regions and the Slavic territories of Central Europe are excluded from the scope of consideration, which is a historiographical reality that has developed over five centuries of uninterrupted historical tradition.^[10] The chronological boundaries of the Middle Ages, with their extreme conventionality (approximately, between 300 and 1500 years), go back to the definition of the Dictionary of the French Academy of 1798: "from the reign of Constantine to the Renaissance of literature in the 15th century".^[11] Similar limits are gradually asserted in modern Russian historiography.^[12][13]

The Jewish and Christian religions, as defined by D. Deliannis, were historical at their core, since they were based on texts of historical and biographical content at least partly. Medieval authors inherited the ancient traditions of biography and historiography, but history was not an independent branch of science; most often, historical studies were classified as a branch of grammar or rhetoric. Historians belonged to different social classes and wrote for different audiences; often medieval authors imitated biblical or classical models, but in most cases they rewrote texts from each other, guided by stable clichés.^[14] Much of the modern understanding of the Middle Ages is based on a certain set of basic texts that determine the interpretation of this or that period. For example, the main reference for describing the Frankish state and society of the sixth century is Gregory of Tours, and for the English and French of the 14th century is Froissart. Such texts are fundamental for the study of the sources of their authors and the literary models applied, the contexts of writing, the intended purpose and the intended audience.^[15]

In the Middle Ages, the use of the term "history" did not correspond to historiography. The Latin word "historia" literally means "report," "narrative," and was applied to any narrative, including narrative prose, liturgical texts, and epic poetry. At the same time, historical writers (or, more precisely, the creators of texts that modern culture calls historical) were well aware that history is a special kind of narrative. The first attempt to theoretically explain the peculiarities of the historical genre was made in the 7th century by Isidore of Seville in the first book of his encyclopedia "Etymologiae", and after him almost no author theorized specifically on this topic, and the statements are more or less unsystematic.^[16] Isidore distinguished two types of narrative: fabula (fable) and historia. "Fables (fabula) are so called by the poets from what is to be expressed (fandus), since [their subjects] are things that have not happened, but are only fictitious in speech. They are written for the purpose of showing the way of life of certain people by means of the conversations of voiceless animals" (Etymologiae. I, 40, 1).^[17]

History (historia) is a narrative of events (res gestae) by which what happened in the past is made known. The Greeks called history ἁπὸ τοῠ ἱστορεἳν, that is, "from seeing" or from knowledge. For the ancients, no one wrote history unless he was present [at the events being described] and saw for himself what he was writing about. It is better for us to see what is happening with our eyes than to hear it. For what is seen is expressed without deception. This science belongs to grammar, for everything worth remembering is conveyed by means of letters.^[18]

In discussing the genres of history, Isidore was not writing about literature, but about the periods of time that form the basis of narrative: the ephemeris-diary, the calendar, and the annals, that is, the description of what happened for a day, a month, and a whole year, respectively.^[19][20]

In the preface to his Ecclesiastical History of the English People, the Venerable Bede assured the reader of his intention to follow the truth and mentioned that he had tried to find out from popular rumors what was the "true law of history" (vera lex historiae) for the guidance of posterity. This formula attracted the attention of many scholars who sought to understand Bede's own historiographical principle and methodology. The words about the true law were borrowed from Jerome's preface to the translation of Eusebius's Chronicle: the past must be told by "expressing the opinion of the common people, which is the true law of history. R. Ray, in a 1980 article, pointed out that Bede followed Augustine's admonition and sought to isolate the essence of things in history. History is not a literal account of what happened, but only the presentation of actual events to the reader in an instructive form. This is the law of historical narrative, i.e., accounting for "hearsay" was imperative, for if the details of the narrative deviated from common perceptions, the story would become rhetorically ineffective.^[21][20] The understanding of the boundaries between truth and fiction was quite specific. For the medieval historian, the presentation of "deeds," i.e., scenes, actions, speeches, etc., was important from the point of view not so much of transient details as of universal, eternal meanings ("due"). This is a kind of "truth of the typical", so the historian had a much wider scope for inventing facts than the authors of the Modern and New age. The same paradoxically means that medieval "fictional history" was difficult to falsify, since the external criteria for verification were memory, judgment, or even the preference of the individual reader.^[22]

Cicero's classical rhetoric distinguished between historia, which tells the truth; argumentum, which tells something plausible; and fabula, which tells something that is neither true nor plausible. Isidore and Vincent of Beauvais knew this classification, but for the most part medieval authors favored the dual opposition of history and fable. The rhetorical strategy assumed that history should be taken literally, on faith.^[23] Significantly, the historian was less interested in discovering the causes of this or that event: they were all a necessary part of the divine plan, to be understood in due course. Knowledge of the past made sense only as part of the knowledge of the original plan in which each event made sense. Reading and commenting on the Bible — the sacred scripture— that contained the fullness of meaning available to man, required a deep and careful study of Hebrew history, chronology, topography, and genealogy. The study of the history and culture of God's chosen people justified the study of ancient and national history and established approaches to its description and interpretation. The theological dimension was of interest to the Christian historian: to determine the place of his people, his state, and his church in the overall picture of the history of the Christian world, and to determine the purpose and ultimate meaning of the events that took place.^[24]

The formation of Western medieval historiography was influenced by two parallel traditions — chronicle and sacred. Of great importance for the development of chronicle writing were the official Fasti consulari or Consularia, which were regularly compiled in Rome, Constantinople, and Ravenna until the end of the 6th century. These official lists are thought to have been compiled successively in 445, 456, 493, 526 and 572, and contain brief references to the most important events of particular years. For the fourth to the 6th centuries, they form the basis of all historical works written at that time. As the Western Roman Empire disintegrated, consular fasces were also compiled in the breakaway provinces. Gregory of Tours, for example, used the Annals of Arles and Angers, which have not survived into later periods. The Consular Fasts were the basis for a special genre of collections, such as the Chronograph of 354, which survives only in a 17th-century copy of an incomplete Carolingian manuscript, apparently an exact reproduction of the illustrated original. The reconstruction of the original text was attempted by Theodor Mommsen on the basis of fragments of similar texts from the 5th century. The original text of the Chronograph of 354 consisted of eight parts:

1. Calendar showing emperors' birthdays, senate sessions, and public games;
2. Consular Fasti (brought up to 354);
3. Easter calendars for the years 312-412;
4. List of Roman Prefects for the years 254-354;
5. List of Popes of Rome up to 352;
6. A brief topography of Rome;
7. Chronographus, a world chronicle from the creation of the world to 354;
8. Roman Chronicle, brought up to the year 354.^[25]

In the Latin West, after the fall of the Empire, the genre of annals was revived in the monasteries from the 6th century in the form of brief notes in the Paschalia against individual years, and not every year was noted. As the volume of annals increased, they were recorded in special manuscripts, which have not survived in their original form. From the end of the 7th century, annals began to be kept systematically in the largest abbeys; monasteries regularly exchanged such documents to verify and supplement their own records. Sometimes such a chronicle could form the basis of the annals of a newly founded monastery.^[26]

The 4th century saw the emergence of a fundamentally new type of historical work. It had a profound influence on the whole of medieval historiography. This was the Christian world chronicle, which developed under new conditions. The core of ancient Roman historiography was the concept of the Eternal City, which had conquered the entire Mediterranean, but by the 4th century it had lost its former importance. After the reforms of Diocletian, Rome lost its metropolitan status, and as the empire was divided into parts, the chronological and territorial framework of the historical process expanded, and Roman history became only a link in it. Roman historiography was replaced by sacred history (Historia sacra), that is, the history of the Jews and the Christian Church, which covered the entire Mediterranean and the Middle East.^[27] The first example of the new historiography was the Chronicle of Julius Africanus, completed around 234.

The basic chronological scheme was thus proposed in the commentary on the book of Daniel by Hippolytus of Rome. Julius Africanus proposed a fundamentally new view of the chronology of world history, from the creation of the world to the Second Coming. The total duration of history was declared to be 7000 years, based on biblical texts: Psalm 89:4 — "A thousand years pass before your eyes, as the day of yesterday" and 2 Peter 3:8 — "The Lord has one day as a thousand years, and a thousand years as one day". That is, 1,000 years corresponded to one day in the six days of creation and one day of the Lord's rest from labor-a total of 7,000 years. The Savior's death on the cross took place on Friday at the sixth hour (John 19:14), so it follows that Christmas fell on 5500 years from the creation of the world. But the Savior is the beginning and the end of creation (Rev. 21:6). Hippolytus, who first proposed such a scheme (and dated the year of his sermon 5738), was solving, perhaps unconsciously, the task of moving his flock away from apocalyptic expectations and fitting the church not only into the biblical worldview but also into historical time.^[28]

This method, as well as the text of the Chronicle of Julius Africanus, was fully utilized and developed by Eusebius of Caesarea. In later historiography this scheme is called the Eusebius-Hieronymus scheme, since Jerome of Stridon translated the Chronicle into Latin. The work of Eusebius consisted of two parts: the introduction contained a kind of chrestomathy of material on the history of various nations, and the Chronological Canon presented synchronistic tables with the most important facts of history from the creation of the world to 324 years. Jerome translated only the tables into Latin, - bringing them up to the year 378, while the introduction ("Epitome") has come down to us only in Armenian translation. Eusebius brought different systems of chronology with the biblical one and established synchronism. Thus, the time of Samson's activity corresponded to the Trojan War, and that of the prophets Isaiah and Hosea to the First Olympiad. The beginning of the preaching of Christ is dated from the 15th year of the reign of Tiberius and the 4th year of the 201st Olympiad, and so on. The date of Christ's birth was not used.^[29] In other words, Eusebius showed the possibility of using secular (pagan) sources for sacred history and indicated that the world was suitable both as a place of life and as a place of salvation. Christian world history encompassed the Hellenic oikoumene. Eusebius placed the birth of Christ in the year 5199 from the creation of the world.^[30] Unlike the ancient historical and rhetorical tradition, which was characterized by fictional speeches put into the mouths of historical figures by the author, Eusebius' method was to rely on documents. This approach increased the effectiveness of the fight against heresy and the efficiency of apologetics. Thanks to Eusebius, the basic form of Christian historiography became the chronicle, in which the lists of bishops succeed one another in the chain of apostolic succession.^[31]

Jerome adapted the schemes of Eusebius for his contemporary Roman reader, retaining the historical scope and pattern of the revelation of the unfolding of God's creation. Jerome concluded his translation with the invasion of the Goths and the assassination of the Arian emperor Valentus at Hadrianople, as the barbarian invasion revived apocalyptic sentiment.^[32] In completing his translation, Jerome outlined ways to develop and supplement his work. These additions are now considered independent works. A chronicle of 452 has survived, the earliest and best of which dates from the tenth century. This chronicle continued the line of Jerome up to the date given. In the same tradition are the chronicles of Rufinus, Sulpicius Severus, Cassiodorus, Paul Orosius, Prosper of Aquitaine, and Marius of Avansh, brought up to the year 581. Each of these additions contains unique information and is a valuable historical source, but they have different historiographical significance and enjoyed different popularity among contemporaries. Thus, the full text of Chronicle from the Beginning of the World by Sulpicius Severus was preserved in a single manuscript, and Seven Books of History against the Pagans by Orosius — in two hundred.^[33] Fundamentally important in these additions is that later chroniclers, preserving the Eusebian-Hieronymic understanding of Divine Providence, sought to restore Rome's primacy among nations.^[34] In the same line of historiographical development, Sulpicius Severus, who brought his Sacred History up to the year 403, endeavored to show the continuity of the revelation revealed by the prophets up to the triumph of the Church. He went beyond schematics, however, and attempted to analyze the Book of Daniel in a historiographical context, proposing the concept of four ages and four kingdoms. The Chaldean kingdom —the Golden Age— was replaced by the Silver Age — Persia, that by the Bronze Age — Macedonia, and finally by the iron colossus on clay feet — Rome, which Christ rebuilt on the rock of the Church (the first Roman bishop was considered to be the Apostle Peter, whose name means "stone", Mt 16:18).^[35] Sulpicius Severus, on the other hand, did not deal at all with the New Testament material and, using the historical books of the Old Testament, did not make use of allegorical exegesis, preferring a literal reading; but he was more critical of the Old Testament chronology than Eusebius. In M. Leistner's estimation, Sulpicius Severus presented "the best historical account of the fifth century", writing in correct Latin, stylistically following the models of Sallustius, Caesar, Livy and Tacitus.^[33]

The names of the Spanish priest Paul Orosius and Augustine Aurelius, Bishop of Hippo, are usually juxtaposed by scholars. Paul fled from Spain to Roman Africa and became a disciple of Augustine; both were deeply affected by the capture of Rome by the Goths in 410. As rumors spread in Rome that the fall of the Eternal City was the result of the gods abandoning the city they had insulted, Augustine commissioned Paul to write an apologetic work, which he completed around 417. Theodore Mommsen, however, proved that the History against the Gentiles was based on the conception of Eusebius-Jerome. Moreover, Paul Orosius was not well educated, and the result of his labors displeased Augustine. His chronicle was a compilation of the chronicles of Jerome, Sulpicius Severus and some pagan Roman authors, which he used superficially, sometimes selecting the most incredible legends. He assumed that mankind before Christ had paid for Adam's fall into sin, so he found nothing in history but innumerable calamities and disasters; Petrarch called him "the collector of all the troubles of the world". Against the background of past horrors, the barbarian invasions of Spain and Italy did not seem to him to be an undue calamity. This was partly due to Paul's consistent anti-Roman attitude and partly to the fact that he was trying to prove that it was only after the establishment of the Church under Constantine that modern times became the happiest epoch for mankind. For example, in ancient times the plague and locusts had wrought terrible havoc, but after the Incarnation they no longer caused serious damage. Orosius preserved the scheme of the four kingdoms of Eusebius-Hieronymus, but his most important innovation was the introduction of numerology based on the number 7. Thus, the four kingdoms (Babylonian, Midian-Persian, Macedonian, Roman) lasted 700 years each, the great fire of Rome, which destroyed 14 districts (twice 7), occurred 700 years after the founding of the city, and so on. Augustine, who saw the Chronicle as a historical framework and commentary on his treatise On the City of God, did not even mention Paul by name or refer to him, but both contemporaries and later generations failed to notice the division between teacher and disciple, and Orosius became one of the most important authorities until the Renaissance and Reformation. His Chronicle is the most important primary source and eyewitness account of the founding of the Visigothic Kingdom.^[36][37][38]

Orosius' patron and teacher, Augustine, had a much more complex view of the state, civil institutions, and the secular in general. Books XIV-XVIII of "De civitate Dei" are devoted to this subject. Augustine's City of God is a very complex concept, which in some contexts is identical with the Church, but more often implies a "wandering" society of the righteous on earth, which before the Incarnation consisted of angels, patriarchs, prophets, and righteous people who were faithful to God; after Christ's death on the cross, the City includes all Christians. At the end of history, the Kingdom of God will be established on the basis of the Church; that is, Augustine offered for the first time an explanation of history as the purposeful realization of a divine plan.^[39] The hail does not exist physically, unlike the material earthly hailstones, especially Rome. Earthly hail, i.e. civilization, was first founded by the fratricidal Cain, and the Assyrian king Nin was the first conqueror who acted to satisfy his pride and greed. Romulus is as fratricidal as Cain, and Alexander the Great is no better than a despicable pirate. The fall of Rome is a reckoning for the violence against subjugated peoples and the lack of justice. The contradiction arises when Augustine expresses the hope that perhaps in the future Rome will be reborn, if it is God's will, but no one can know his plans.^[40] It is also important that Augustine perceived the world as a kingdom of evil, but, unlike the Manichaeans (of whose sect he had been a member in his youth), he did not interpret it substantially, but as a distance from God. The ideal of the Citye of God is also sometimes seen in the monastic dimension, as an ideal of withdrawal from the world.^[41] Book XVIII of On the Citieses of God considers various variants of periodization, but relatively briefly. Accepting Eusebius-Jerome's periodization by kingdoms, he mentioned only Assyria and Rome. The second periodization was also borrowed from Eusebius - dividing history into the era before and after Christ.^[42] Augustine expounded his own concept of periodization most extensively in his commentary on the six days against the Manichaeans; he quoted almost no historical books of Scripture proper, preferring allegorical exegesis.^[43] His main task was to reject the literal identification of the six days with the millennia and the vain expectation of the Last Judgment. For this purpose, Augustine used the concept of identifying segments of history with the ages of man, a concept introduced by Cicero. Augustine distinguished six ages in the past, basing his periodization on sacred history:

1. Infancy (infantia) — from Adam to Noah;
2. Childhood (pueritia) — from Noah to Abraham;
3. Adolescence (adolescentia) — from Abraham to David;
4. Youth (iuventus) — from David to the Babylonian captivity;
5. Maturity (gravitas) — the Babylonian captivity;
6. Old age (senectus) — the preaching of Christ.

There will also be a seventh age, a future age, the end of mankind. Augustine repeatedly emphasized the vanity and sinfulness of the desire to know what the Father intended for the seventh age and when it would come. Moreover, believers already live in the City of God by virtue of their spiritual resurrection from a sinful world and their faith in the Savior. This concept of Augustine became the key to the medieval doctrine of universal history.^[44]

Despite the fact that Augustine's concept of two citites and two ages was not strictly historical and did not imply any further development, it had a significant influence on the universal constructions of the theologians of the seventh and eighth centuries, especially Isidore and Bede, as well as on the formation of the genre of the medieval chronicle. The latter came much later.^[45] The main difference between the position of Isidore and Bede and that of Augustine was that they did not have to defend the doctrines of the faith, argue with their opponents, or refute the opinions of their opponents.^[46][47] Medieval histories were produced as texts of a global institution (the Church) and only secondarily as narratives of local communities, kingdoms, or nations. The main sources for the creation of historical narrative were exclusively the writings of other writers, and authors consciously sought to continue the works of their predecessors and make them contemporary, since medieval consciousness included the concept of continuous tradition.^[48]

The heroes of early medieval historians were often entire nations — the Goths for Cassiodorus, Jordanes for Isidore, the Franks for Gregory of Tours, the Lombards for Paul the Deacon and the Britons for Gildas. The fate of the people in works of this kind was constructed along the lines of the history of Paul Orosius: the peoples of antiquity, including the Greeks and Romans, lived in sin without realizing it, and therefore suffered calamities and moved toward false goals, subject to defeat and conquest. God, though not communicating directly with the historical heroes as in the Old Testament, cared for the lives of his creatures, giving rewards and inflicting punishment. Historical change was explained through the concept of a "sinful" and "righteous" people.^[49] For example, in Gildas' interpretation, the Britons, steeped in sin, turned away from God and were therefore conquered by the Angles. Although Christian historians recognized the existence of the original divine plan, they did not reject the choice, the retribution for which was received not only by the hero, but also by the whole nation. Gregory of Tours remarked that all is well with Christians, but all is bad with heretics, citing the example of Clovis and Alaric. The image of the new people chosen by God took on a special significance for historians of the Germanic kingdoms. The logic was obvious — for the Christian faith there was "neither Hellene nor Jew". If in the Old Testament God the Father led the chosen people —the Jews— then in the "present time" history was to be repeated with the chosen people of the Son — the Christians. After the fall of the Roman Empire and the emergence of barbarian kingdoms, the image became associated with the statehood of certain Germanic peoples, to which this or that historian belonged. This idea was most clearly presented in the History of Bede the Venerable.^[50]

Flavius Magnus Aurelius Cassiodorus Senator came from a noble Syrian family that served the Roman Empire throughout the 5th century and was related to Boethius. As a very young man, Cassiodorus began his court career under the Ostrogothic king Theodoric. His career developed successfully: in 514 he was appointed consul, and between 523 and 527, succeeding the executed Boethius as magister officiorum, he was involved in the accounting of documents and the compilation of official letters.^[51] In 519 he completed his Chronicle, timed to coincide with the brief Byzantine-Gothic alliance. In terms of content, Cassiodorus' work reproduced the standard consular annals, in the traditional fastiae genre, beginning with Lucius Junius Brutus, but inscribed in Eusebius' concept of ecclesiastical chronography: the first ruler to unite temporal and spiritual power is named Ninus, after whom 25 Assyrian kings who reigned for 852 years are enumerated, then the succession of power passes to Latinus and Aeneas, who transfer it to Roman kings from Romulus to Lucius Tarquinius Superbus. It was only then when the consular succession as such began.^[51]

The propagandistic orientation of the Chronicle is obvious: the fact that the heir to the Gothic throne —Eutharic— became a Roman consul is presented as the beginning of a new stage in world history, that is, the Goths were transferred by Cassiodorus from the category of "barbarians" to the category of "historical peoples", which before him in ancient historiography were only Greeks and Romans.^[52] The propagandistic orientation of the Chronicle led to various distortions: in 402, when the war between the Goths and Stilicho is described, the victory is attributed to the Goths; when it comes to the sack of Rome by the Goths in 410, the "mercy" of Alaric is almost exclusively described. Describing the Battle of the Catalaunian Plains, Cassiodorus wrote that the Goths fought with Aetius against the Huns, without specifying that they were Visigoths, and that Theodoric's father Theodemir and all his tribesmen were only on Attila's side.^[53]

At about the same time, Cassiodorus undertook the writing of the History of the Goths in 12 books, which was also commissioned by Theodoric, who wanted to "make the history of the Goths a Roman history". Judging by the range of authors cited, his material was used by Jordanes in his small work The Origin and Deeds of the Getae. Cassiodorus' History of the Goths is the first history of a barbarian people written by a Roman, precisely for the purpose of including the history of the Goths in the universal process. The same means that Theodoric, as a barbarian ruler who assimilated Roman traditions, perfectly understood the role of history and books in general in political propaganda.^[54] Later, Gregory of Tours, in his History of the Franks, expressed the same idea: it is the description of a "new" historical people, which in the ancient past was classified as barbarian. Cassiodorus' work on the Goths has not survived, perhaps it was destroyed after the fall of the Ostgothic kingdom and the Senator's move to Constantinople. Later, having founded one of the first European scriptoriums, the Vivarium, Cassiodorus made great efforts to preserve and disseminate the ancient book heritage, including historical works.^[55] In his treatise Institutions, Cassiodorus listed a number of historical texts that he considered fundamental, which were then considered normative and spread throughout the libraries of the Latin West.^[56] These included Josephus Flavius' Antiquities of the Jews and The Jewish War (he was perceived as an ecclesiastical historian); Eusebius of Caesarea's Ecclesiastical History translated by Rufinus; and its sequel, Cassiodorus' own History in Three Parts; History against the Gentiles by Paul Orosius, the surviving history books of Ammianus Marcellinus, the Chronicle of Prosper of Aquitaine, and the two works On Eminent Husbands by Jerome and Gennadius. These works were available in practically all large monastic libraries. According to B. Gene, "Cassiodorus' choice determined Western historical culture for a thousand years to come": the same set of texts was in the possession of William of Malmesbury in the twelfth century and Hartmann Schedel in the fifteenth. It was these works that the first printers began to publish before 1500.^[57]

Isidore of Seville, as a representative of the intellectual and political elite of the Visigothic Kingdom, shared the common ancient notion that man was by nature destined not only for a contemplative but also for an active life; his primary mission was to know himself. Thus, history was recognized by Isidore as a method of knowledge and a sphere of realization not only of divine providence but also of human action. This was superimposed on the desire of the rulers of the barbarian tribes who had conquered the Roman Empire to integrate themselves into the ancient world, seeking in their own way —on a Christian basis— to restore the unity of the Roman world.^[58] Accordingly, history had to clarify the origin and establishment of the Gothic people.^[59] Isidore's chronology was based on the Spanish era, counted from 38 BC.^[60]

Augustine's philosophy of history seen as reflections on the meaning and direction of history, on the place of man in history was alien to Isidore. He unreservedly accepted the scheme of Christian historiography and explained it. Following Augustine's example, history was divided into seven sections, each of which was given a specific content:

1. Infancy — from Adam to Noah (10 generations);
2. Childhood — from Noah to Abraham (10 generations);
3. Adolescence — from Abraham to David (40 generations);
4. Youth — from David to the Babylonian captivity (40 generations);
5. Maturity — from the Babylonian captivity to the birth of Christ (40 generations);
6. The beginning of sunset and old age — from the preaching of the gospel to the end of the world (as many generations as from Adam to the last);
7. The seventh day is the end of time and history, the Kingdom of God on earth.^[61]

Isidore did not make a distinction between the Ostrogoths and the Visigoths, although he tells of the fate of the two branches of the Gothic tribe. The history of the Goths emphasizes the formation of a strong state with a worthy king at its head who established the true faith.^[62] The history of the Goths appears in Isidore's treatise as a chain of victories, in particular he praises Reccared and Sisebut, who established peace between the Visigoths and the Spanish-Romans. An essential feature of Isidore's view of the world is the loss of the experience of confrontation between Romans and barbarians, which defined the ideology of the fifth and sixth centuries. In the History..., the idea that the homeland of the Goths and the Spanish-Romans is united and that their future is also common is definitely carried out. This is emphasized by the contrast between Spain and the rest of the world. He expressed his dislike of the Franks in an original way: Isidore, who included many Italian and Spanish authors and was a great scholar, did not quote any authors related to Roman and Frankish Gaul, even those whose authority was high in the entire Western world. Goths and Franks were not contrasted in favor of the latter; he elevated the ethnonym "frank" to the Latin concept of "savagery" (ferocia). The same antipathy towards the Byzantine East can be observed in him; it was connected both with the political confrontation between the Kingdom of the Western Goths and Byzantium, and with the distrust of the orthodox Isidore towards the "Eastern heretics" who did not recognize the authority of the Roman bishop.^[63]

Bede the Venerable had the best education in Anglo-Saxon Britain, he spoke Latin and Greek, and taught for a long time at his native monastery of Wearmouth-Yarrow, which he left only twice in his life. By practicing methods of calculating the dates of Easter and harmonizing the systems of reckoning years among Jews, Romans, and Anglo-Saxons, Bede developed a method so successful that it was used by the Catholic Church for several centuries. Another set of problems involved the conceptualization of historical time and, as a consequence, the creation of his own philosophy of history. In general, Bede conceived of God-created time as linear, from past to future, from eternity to eternity, and tending toward its own consummation.^[64] However, Bede's allegorical method of interpreting Scripture led him to perceive time as symmetrical, since history had its center and culmination in the incarnation of God and the life of Christ among men. Therefore, all events were interpreted as taking place before, during, and after the turning point of history. The "before" and "after" times, in the light of the Incarnation, seemed to "look into" each other, reflecting each other's already accomplished or coming events. In this way, for example, the writings of the Old and New Testaments could be mirrored. The same sense of convergence and mutual reflection allowed the Anglo-Saxons to be judged as new Jews.^[65]

Bede borrowed from Augustine's the City of God and the Chronicles of Isidore of Seville the periodization of the history of the world and of mankind into six periods correlated with the age of man and the days of creation. Following these authors, he believed that the world had reached an old age, and that this age came just from the time of the Nativity.^[66] The periodization was as follows:

1. The era from Adam to Noah (the infancy of mankind) is 10 generations, 1656 years. This whole world perished in the Flood;
2. The era from Noah to Abraham (childhood) — also 10 generations, 292 years. During this time, the original language, Hebrew, was invented;
3. The period from Abraham to David (youth), 14 generations, 942 years. This period is described in the Gospel of Matthew as the beginning of the genealogy of Christ.
4. From David to the Babylonian captivity (maturity), 473 years. This is the period of royal rule.
5. The Era of the Captivity to the Nativity (Old Age), 589 years. During this time, the Jewish people were afflicted with vices such as old age.
6. The period from the birth of Christ to the year 725. The pre-mortal state of mankind, not defined by a series of generations or years, which must culminate in the Judgment.^[66]

There are certain inconsistencies in Bede's chronology, since he calculated time according to both the Septuagint and the Hebrew text of the Bible. In addition, in the 67th and 69th chapters of On the Calculation of Times he distinguishes two more epochs. The seventh runs parallel to the sixth — this is the time when the souls of all the saints who have rested from the ages are with Christ, awaiting the bodily resurrection and the Day of Judgment (Latin animarum Sabbatum — the Sabbath of souls). After the judgment and the dissolution of the world, the eighth epoch will come, the non-eternal day of resurrection and eternal blissful life.^[67] From the creation of the world to the birth of Christ, 3952 years elapsed according to Bede's own calculations (which is 1259 years less than according to Isidore's calculations). This raised the question of how many years were given for the last age. If six centuries corresponded to the same number of millennia, it would be possible to answer this question indirectly. According to Bede, it appeared that at least 2,000 years must have elapsed between the Incarnation and the Judgment, which was considerably longer than his predecessors had calculated. At the same time, the attempt to calculate the day of judgment accurately was contrary to Christian doctrine, and the believer must be ready to stand before the Judge at any moment.^[68]

Bede the Venerable was one of the first medieval writers to provide a coherent concept of the past. His five-book Ecclesiastical History of the Englisg People covered the period from the Roman conquest in 55 B.C. to 731, and its outer framework bore the hallmarks of the chronicle genre typical of the period.^[24] Bede emphasized the unity of the Church and its continuity with the Holy See in Rome. Therefore, the beginning of the narrative of the Roman conquest of Britain is directly related to Augustine's reasoning about the special role of the Roman Empire in the history of all humanity, because, according to the divine plan, the universal state, which gathered together many peoples, was able to spread the faith of Christ. Bede even argued that the Anglo-Saxon Church, as part of the divine plan, already existed when the first missionaries reached the shores of Albion.^[69] Bede's treatise provides an example of how the communities created in a historical text were themselves later transformed into reality in the minds of those for whom the text was intended.^[70]

The creation of the Carolingian Empire, perceived by contemporaries as its "restoration," dramatically increased interest in antiquity in the Latin West. The earliest surviving manuscripts of textbook writers such as Caesar, Suetonius, and Tacitus were produced in monastic scriptoriums in the late eighth and ninth centuries.^[71] Historical ideas and images, especially those of Orosius, were so popular that the walls of the throne room of the imperial palace at Ingelheim were painted with subjects taken from Paul Orosius. Ermoldus Nigellus, author of a poetic eulogy to Louis the Pious, claimed that the frescoes depicted the Persian king Cyrus, the Assyrian ancestor Ninus, Romulus and Remus, Hannibal of Carthage, Alexander the Great, and the Roman emperors Augustus, Constantine, and Theodosius. Each figure was portrayed at two events, in accordance with the plots of Orosius.^[72] Alcuin introduced Bede's Ecclesiastical History of the People of the Angles to the Carolingian court, the manuscript of which was transcribed in the palace scriptorium around 800; since then Bede has surpassed all other "histories of nations", even Isidore, in popularity.^[73] А. I. Sidorov argues that the attention of the Carolingian intellectuals was focused on the one hand on the church history, on the other hand — on the fate of the Trojans, Jews and Romans, which in the framework of the state myth were connected with the history of the Frankish people.^[74] Einhardt reports that Charlemagne liked to "listen to the deeds of the ancients" during meals and at leisure. The emperor's example was probably a stimulating model for the social elite.^[75] For his Vita Karoli Magni, Einhard carefully copied the form of ancient hagiographies, mainly from Suetonius, whose manuscript was available in the Fulda monastery; but he lamented that he had not found any information about Charlemagne's childhood and youth. In this connection, A. Sidorov noted that if the historian had grown up in Lorsch or Reichenau, where other texts were represented, the hagiography he created would have taken a completely different form.^[76]

It was in the Carolingian era that the dating of events between the First and Second Comings ab Incarnatione Domini (from the Incarnation of the Lord) became widespread; apparently the "problem of the thousand years" had become an issue for some Christian communities some 200 years before it prevailed in official annalistics. By the second half of the ninth century, the date of the Incarnation supplanted other ancient systems of chronology, including in the practice of royal chanceries.^[77][78]

Freculf was one of the Carolingian court polymaths, a member of the academy founded under Charlemagne and died about 850. His History in twelve books was addressed to the Empress Judith of Bavaria (first part) and to Charles the Bald (second part),^[79] and was, according to Michael Allen, the completion of a tradition derived from Eusebius and Augustine.^[80] The Chronicle is voluminous — in the large-format Migne edition it occupied 340 pages.^[81]

Creating in the form of a universal chronicle (brought up to the year 827 and the iconoclast Claudius of Turin), Freculf presented the first two ages of mankind as a prerequisite for the construction of the Augustinian concept of the Cities, and the further narrative was addressed to the future citizens of the City of God. His treatise is constructed in two parts, describing the state of humanity before (7 books) and after the Incarnation (5 books), and the most important fulcrum uniting the story is the temple worship, both Jewish and pagan and Christian. Furthermore, it was Freculphus who created the myth of the Trojan origin of the Franks, although he mentions elsewhere that they came from Scandinavia.^[82] Freculf also seems to have been the first Latin writer to realize that his own era was radically different from previous ones. M. Allen believed that "temples were the topos and the punctuation" of Freculf's work. The transformation of the Roman Pantheon into the Church of the Blessed Virgin and All the Martyrs was symbolic for him, marking the moment when "the franks and lombards replaced the Romans and Goths as the masters of Gaul and Italy". Freculf addressed an explicit message specifically to the Carolingian courtier, defining history as a "mirror" in which the reader should find himself in the City of God, reading about the deeds, saints, teachings, and triumphs of the Empire.^[83] Freculf radically reinterpreted the Eusebius-Jerome concept of ages. After Adam, the next age came after the Flood, and from the patriarchs Abraham, the following ages are labeled Exodus, First Temple, and Second Temple to the Nativity. For the sixth and seventh ages he quoted Bede. Although Freculphus made extensive use of Orosius' History Against the Gentiles to describe events, in rewriting it he completely removed all references and allusions to the four kingdoms. In other words, in order to realize a qualitatively new historical reality, Freculphus also needed new expressive and rhetorical means, without going beyond the once and for all established divine plan.^[84]

The prominent intellectuals of Alcuin's circle (his disciple Rabanus Maurus, his disciple Rabanus Lupus of Ferrier, and Lupus's disciple Heirik of Oxer) did not write or comment on their own historical works. The ancient and early medieval manuscripts they used and copied circulated between the imperial court and the few major monasteries. As a result, Carolingian historiography appears to have been purely self-sufficient, modern, and not necessarily based on the works of its predecessors. The level of knowledge of the preceding tradition was extremely uneven both quantitatively and territorially, socially and culturally, its influence on Carolingian historians was extremely small.^[85] The most important results of independent work were the numerous monastic chronicles, as well as brief court records of an official nature. In some Gallic monasteries attempts were made to create composite annals, but it was not until the end of the eighth century that an official chronicle of the Frankish monarchy could be produced.^[86] Its first version was probably written in 795 and was refined and supplemented until 829. According to its location, the manuscript of this corpus was called the Annales laureshamenses. On the one hand, this corpus demonstrates the knowledge of its compilers, on the other hand, the tendentiousness of the selection of events in accordance with the ideological attitude — apologia of the ruling house. After the Treaty of Verdun in 843, the continuation of the Annales Bertiniani for the West and the Annales Fuldenses and the Annales Xantenses for the East were given official significance. The Annales Vedastini, which mainly describe events in the northern and northeastern regions of the West Frankish Kingdom, follow the Annales Bertiniani chronologically. The official annals faded by the end of the 9th century: in 882, Hincmar of Reims, the last to complete the Annales Bertiniani, died and turned their last part into a tool to glorify himself and vilify political opponents.^[87] The Vedastine Annals cut short the events of the year 900, and the Annales Fuldenses the year 901. The chronicle of Freculf served as a model for the abbot Regino of Prüm. The originality of the choice of material was expressed in the fact that Reginon began the chronicle from the birth of Christ and brought it to 907, but the events of the last decades tried to set out as briefly as possible and used streamlined expressions, which sometimes said directly.^[82]

A somewhat separate work by Count Nithgard —the illegitimate son of Angilbert and Bertha, one of Charlemagne's daughters— "On the Discord of the Sons of Louis the Pious" stands out. This book is marked by a deep pessimism and a vivid contrast between the prosperity of the empire under Charles and the decline that came later. This work is also an important historical source, as it is the only one to contain the Old French and Old German texts of the Oaths of Strasbourg of 842, as well as a description of the Saxon Stelling rebellion. The last one is considered to be due to the intrigues of Charles the Bald.^[81]

In addition to the universal chronicles created by Germanic intellectuals at the political request of the secular power, there were several other types of annals in the Carolingian era. The first of these was the Liber Pontificalis, written in Rome. In Rome in the VI century, an unknown cleric compiled a catalogue of the Roman bishops, beginning with St. Peter, and, in order to give his annals authority, attributed them to Pope Damasus. Continuations of this corpus were compiled regularly until the pontificate of Martin V, and were interrupted in 1431.^[88] In addition to the papal annals, there were the Gesta Episcoporum and Gesta Abbatum, i.e. the chronicles of local bishops and abbot, which existed as a genre until the twelfth century.^[89] The originator of the latter genre was Gregory of Tours, who added to the 10th book of the History of the Franks a list of the bishops of his native Tours, organized along the lines of the Liber pontificalis: for each bishop there is information about his birthplace, family, character, churches and monasteries founded by him, a list of decrees and canonical rulings, the duration of the occupation of the pulpit, the place of burial and the duration of the vacancy of the pulpit after the death of the primate.^[90] However, this tradition did not continue until the end of the eighth century, and the genre flourished in its true form under the Carolingians. It was revived by Bishop Angilramn of Metz, who commissioned the "Acts of the Bishops of Metz" from Paul the Deacon. This chronicle was introduced by a description of the Ascension and Pentecost, which were considered the foundation of the universal Church. The succession of bishops began with St. Clement, who, according to tradition, was placed in the cathedra of Metz by the Apostle Peter, up to Arnulf, the founder of the Carolingian family. The list of bishops is interrupted by the genealogy of Charlemagne. The succession ends with Chrodegang, who restored the liturgical communion of the Frankish and Roman Churches.^[91] In other words, even the monastic chronicles (like the Annals of Fontenelle) drew a line of blood connection with the Carolingian dynasty: the founder of the Fontenelle monastery, St. Wandregisel, was related to Bishop Arnulf. Even the Annals of St. Gallen, written by the monk Rutpert, was intended to prove the abbey's kinship with the imperial house and to confirm the rights violated by the episcopate of Konstanz. The episcopal chronicles of Ravenna and Naples represent a tradition independent of the Carolingians.^[92]

Historians believe that after the 840s there was a general decline in courtly and ecclesiastical-feudal culture, which affected the level of historiography. The number of learned scribes decreased sharply, the quality of Latin style and language deteriorated, and familiarity with the heritage of ancient culture became a rare phenomenon. O. L. Weinstein distinguished only four names of outstanding historians for the whole 10th century: Flodoard and Richer in France, Widukind — in Saxony and Liutprand in Italy.^[81] The episcopal chair of Reims was the main intellectual center of France at that time; in Italy and Germany this function was retained by the royal court. Richer was a Herbert's student, abbot of St. Remigius at Reims. He became famous for his four books of history and annals covering the events of 884-998. Richert is also interesting because he was at the origin of French national historiography (he has been called "the first French nationalist"), although at that time, belonging to the French or German political camp was not determined by nationality, but by one's attitude to the Carolingians and the Ottos. Richer's family belonged to the line of direct Carolingian vassals, which determined his preferences and his position as an observer. Richer was a connoisseur of classical Latin and imitated Sallustius; he was well educated, used rhetorical devices and put long fictional speeches in the mouths of his characters; he loved medicine and described the illnesses and demise of political opponents and sinners in an extremely naturalistic manner.^[82]

Liutprand of Cremona was educated in Pavia and knew Greek in addition to Latin, which was a great rarity in the Middle Ages. He was patronized by Kings Hugo of Provence and Berengar II, the latter of whom sent Liutprand on an embassy to Constantinople in 949-950. After the failure of the mission to Byzantium, he fled to the court of Otto I, where he served as a diplomat and wrote several historical works, including the History of Otto. Liutprand's historical works are of a highly personal, subjective nature, sometimes being true memoirs. He was one of the few medieval writers who put into practice the precepts of ancient historians — to be an eyewitness of the events described. Liutprand was a pronounced Lombard and, more generally, Germanic patriot, preferring Goths, Vandals, Franks and Lombards to Romans and Greeks, and not hiding his contempt for Bulgarians, Magyars and Slavs. The Emperor appointed him Bishop of Cremona; as an ecclesiastical historian, he justified the interference of the Emperors in the affairs of the Roman Church, but censured the Byzantines for rejecting the authority of the Pope. However, this did not prevent him from writing in great detail about the pornocracy and the actions of John XII.^[93]

Widukind of Corvey was the opposite of Liutprand in his circumstances, having spent his entire life in his native monastery. His interests, however, were purely secular, and he took a keen interest in the wars with the Lutici, although he apparently had no dislike for the Slavs. Describing the deeds of the kings of the Saxon dynasty, he wrote that God allowed them to set and solve three tasks: to glorify their people, to expand the state, and to establish peace. By the latter he meant the subjugation of neighboring peoples. The biographies of Henry I and Otto the Great Widukind were written on the model of Einhardt, and the rebellions against Otto on the model of Sallustius' Conspiracy of Catiline; Otto's speech before the battle of Lechfeld in 955 was a copy of Catiline's speech.^[94] Among contemporary and later historians, the poetic hagiography of Otto by the nun Hrotsvitha, who declared that "the description of wars is left to men", is usually highlighted. A little later, Bishop Thietmar of Merseburg compiled a huge mass of heterogeneous historical information, mainly about the reign of Henry II; in this corpus, some Carolingian influence is still noticeable, but the guidelines and examples of high style have already been lost. At the end of the tenth century, the Carolingian cultural upsurge was finally overcome.^[95]

According to O. Weinstein, until about 1075 historiography was in decline in all European countries. The writing of chronicles continued, but they are characterized by confusing content, their Latin language is dark, and sometimes the meaning of some phrases is difficult to understand. Such is the Chronicle of Radulf Glaber. Aquitanian Chronicle by Adémar to two-thirds consisted of the text of Chronicle of the Frankish Kings and Annales laureshamenses; the original part was of a narrow provincial character, although it contained a lot of unique information. Dudo's work was not based on written sources, and its Latin text, half verse and half prose, is little understood due to illiteracy. The decline was even more pronounced in Germany and even in Italy. A monument to barbaric Latin is the Quedlinburg Annals, which date back to 1025. The Italian Chronicle of Benedict of St. Andrew's Monastery was written in such dog Latin that its publisher, L. Baldeschi, called the Annals a "monstrosity." The tradition in English survives in the Anglo-Saxon Chronicle, the oldest surviving text in a living European language of the time.^[96]

By the middle of the 11th century, Europe entered a new phase in its history, known as the "feudal revolution",^[97][98] which led to the economic and cultural boom of the 12th century. These processes were accelerated by the Crusades, which broke the cultural isolation of the Latin West and brought it into close contact with the Greco-Byzantine and Arab-Muslim cultural worlds. There was a revival of interest in Plato and Aristotle, both in Arabic translations and in the Greek original, which was one of the stimuli for the emerging scholastic philosophy, whose founders were Roscelinus, Peter Abelard, William of Conches, and Gilbert de la Porrée. At the same time, there was a revival of interest in classical Latin literature, for which the cathedral schools of Chartres and Orléans became important centers of study. Hans Liebenschütz notes, however, that the ancient heritage was regarded in this period as "a treasury of ideas and forms from which it is possible to extract individual elements suitable for modern thought and action," but no one was interested in antiquity as such.^[99] The study and teaching of Roman law flourished in Bologna, the first university was founded on the basis of a law school; it was in Italy that the first secular schools appeared. At the end of the twelfth century, universities appeared beyond the Alps, first in Paris, then in Oxford and Cambridge.^[100] Ancient historiography attracted the attention of contemporaries to a lesser extent than in the Carolingian era, but references to Sallustius and Suetonius, as well as Titus Livius, Caesar, and even Tacitus (most of his manuscripts date from the 11th and 12th centuries) reappeared. The quantitative growth of literature, including historical literature, can be easily estimated from the Patrologia of Abbot Migne: of the 217 volumes containing the works of the Latin canonical writers of the second to the twelfth centuries, the tenth century accounts for 8 volumes, the eleventh for 12, and the twelfth for 40, more than any other period. Five times as many historical works were published in the twelfth century as in the eleventh.^[101] The overwhelming majority of these works were various chronicles, both local and private, and universal, the series of events counted from the creation of the world.^[102] The peculiarity of universal chronicles was the dating of events according to the change of German emperors or papal pontificates, but in time there are also geographical and biographical sections. The universal chronicle, in addition to the beginning, assumed an eschatological conclusion, which sometimes led some authors to generalizations in the field of philosophy of history.^[103]

One of the most famous chroniclers of the 12th century was Otto of Freising, whose main work On the Two States clearly showed a return to the historiosophy of Augustine, the opposition of two cities: the earthly and the heavenly.^[104] In a letter to the Emperor Frederick Barbarossa, the author called his work The Book of the Variability of Fates. He divided his chronicle into eight books, seven of which describe the calamities to which mankind has been subjected since Adam and to which it will be subjected until the end of the world. The eighth book is eschatological, describing the invasion of the Antichrist and the end of the world, as well as the eternal bliss of the righteous, contrasted with earthly misery. Bishop Otto was much less well educated than Augustine and in some ways simplified his doctrine. His Chronicle had the moral goal of teaching his flock to despise worldly pleasures and temptations. The opposition of the Grads took the concrete form of the opposition of the Apostolic See and the Holy Roman Empire, and the Grad of God is described as the Church — that is, the totality of believers who have received baptism and other sacraments. He sharply contrasted the clergy with the secular state.^[104]

Otto of Freising saw no significant difference between the Roman Empire and the Holy Roman Empire, keeping their histories unbroken and treating barbarian invasions and kingdom foundations in roughly the same order as viceroys' rebellions. Recognizing the break in imperial continuity between 476 and 800, Otto proposed the theory of transference - the "translation" of the empire. This theory is illustrated in Book 7, which provides a single list of Roman rulers and, in parallel, Roman popes. Roman history begins with the king gods —Janus, Saturn, followed by the kings— up to Tarquinius the Proud. A new series begins with Augustus, after Theodosius there was a transfer of the Empire to the East, but with Pepin the Short there was a second transfer, from the East to the Franks. Otton realized that the empire remained Roman in name only "because of the ancient importance of the city". After the collapse of Charlemagne's empire, it was rebuilt in the eastern part of the Frankish state, where the inhabitants spoke the old high German language. As a cleric, however, Otto recognized that the empire represented only temporal power outside of Rome. In the Eternal City, as a result of donation of Constantine, temporal power belonged to the Pope; indeed, the first "translation" took place with the founding of the New Rome, Constantinople.^[105] A key moment in Otto's history was the enthronement of Pepin the Short by Pope Stephen, who justified the right of the Apostolic See to elevate and depose kings. Accordingly, he devoted much attention to going to Canossa. Otto believed that the Roman Empire was coming to an end, as was the world in general. The end of the earthly world and the last of the kingdoms coincide, for the sublunar space is in the age of antiquity. It will be followed by the Kingdom of God on earth.^[106]

Joachim of Fiore was not a historian, and he expounded his doctrine in theological works, especially the Concordance of the Old and New Testaments and the Commentary on the Revelation of John, the Ten String Psalter, and others. Joachim's teachings later formed the basis of the activities of the sect of the Apostolic Brethren, Segarelli and Dolcino, and later had some influence on the leaders of the Reformation.^[107]

Joachim's teaching was a theology of history: the historical process is designed by God so that through its study the Trinity can be understood. Although the Father, Son, and Holy Spirit are one God, the actions toward creation are specific to each of the Persons. Therefore, history is divided into 3 epochs (states). Joachim of Flora understood the process of world history as a progressive movement toward spiritual perfection, taking place in turn under the guidance of the three Persons of the Holy Trinity. One of Joachim's followers drew a diagram of his teaching from the Book of Figures: three large circles represent the three persons of the Trinity. The intersection indicates both the unity of the essence and the interconnection of the ages of the world: the second originates in the first, and the third in the first and the second. Green symbolizes hope, the virtue of the Father's age; blue, faith, characteristic of the Son's age; and red, love, characteristic of the Holy Spirit's age. The boundary between the Old and New Testaments is the center of the circle of the Son, who is present in both Testaments as the expected and revealed Messiah. Joachim presented the calculations for the end of the age of the Son and the beginning of the age of the Holy Spirit. From Adam to Abraham, from Abraham to Uzziah, and from Uzziah to Christ, there are an equal number of 21 generations each, for a total of 63 generations. This means that the new age would come in 1260, which some heretics saw as the end of the Church altogether. Joachim himself believed that he was living in the age of the sixth seal of the Apocalypse, and that the appearance of the Antichrist would take place after the year 1200. Joachim believed that there had been and would be 7 Antichrist kings, each more cruel than the previous one. These include the late Herod, Nero, Muhammad, and the now living Saladin.^[108]

According to Norbert Kersken, the formation of national historiographies began in the second half of the 12th century and, in its characteristic features, lasted almost until the beginning of the 16th century. This process can be divided into four periods:

1. The second half of the 12th century;
2. The 13th century (about 1200-1275);
3. The 14th century;
4. The second half of the 15th century.

The process of the formation of national historiographies took place in parallel in several European regions that, on the one hand, had a past linked to antiquity and, on the other hand, had a historical tradition formed during the great migration of peoples, especially in France, England and Spain.^[109] Conquests played an important role: the Crusades for the French tradition, the Norman Conquest of England for the English, and the Reconquista for Spain.^[110] The new tendencies were particularly noticeable in France (which Engels called "the center of feudalism in the Middle Ages").^[99] The main intellectual centers of France were the Fleury Abbey and Saint-Denis. The monk Hugh of Fleury wrote between 1118 and 1135 the Historia modernorum, a history of the Western Frankish state up to 1102. Saint-Denis produced the Gesta gentis Francorum, which became the basis for the Great French Chronicles.^[111] It was written by Abbot Suger, considered the founder of French national historiography and the biographer of King Louis VI, who revived the ancient biographical genre. A significant part of the chronicle production in France at that time was occupied by world chronicles, the most famous of which is the Chronography of Sigebert of Gembloux. This work was deliberately written as a continuation of Jerome's Chronicle and therefore begins with the year 381. Following the example of Jerome's other work, On Famous Husbands, Sigebert composed the Liber de scriptoribus ecclesiasticis (Book of Church Writings), the last, 174th chapter of which contains a list of his own works.^[112] Sigebert's influence was so great that the authors of 25 subsequent chronicles referred to their works as an "extension" or continuation of the Chronographia.^[113] However, there were many independent chronicles, the most popular of which were the Summa of All History and the Picture of the World by Honorius Augustodunensis. Very peculiar were the writings of Orderic Vitalis, the son of a Frenchman and an Englishwoman, who had grown up in Normandy. In his Ecclesiastical History, modeled on Bede's, he set out to "explore new developments in Christendom". The third book is entirely devoted to the Normans, with whom Orderic seems to have identified himself and to have seen as the people who had a leading role in Europe. This did not prevent him from being extremely harsh about William the Conqueror and his son. He wrote a great deal about the First Crusade, and he understood very well that the campaigns to the East were a means of solving the economic and demographic problems of his contemporary Normandy.^[114]

A parallel process unfolded in England, but with significant differences. The monk John of Worcester based his work on the Universal Chronicle by Marianus Scotus of Mainz, which he merged with the Anglo-Saxon Chronicle beginning in 450 and brought his work up to 1140. In other words, the tradition of Bede was continued here, the embedding of English national history in the history of the universal Church; N. Kersken believed that this was a peculiarly Anglo-Saxon perception of history in general.^[111] The new trend in historiography was manifested at Malmesbury Abbey, where William, the abbey librarian, compiled a comprehensive Gesta Regum Anglorum and a systematic account of English church history, the Gesta Pontificum Anglorum, and at the end of his life completed a sequel to his secular history. William worked under the direct orders of the Anglo-Norman royal house, primarily Henry I and Robert of Gloucester. As such, William was one of the few medieval historiographers close to power. He was also the first English historian after Bede to conceptualize the structuring of the historical process and to transcend the chronicle genre by describing the successive rulers of the Romans, Anglo-Saxons, Vikings, and Normans. Between 1130 and 1154, Archdeacon Henry of Huntingdon wrote his history with the blessing of Bishop Alexander of Lincoln. The title, Historia Anglorum, suggests a fundamentally different approach, since Britain as a geographical space was of little importance to William. For Henry, the constant external threat and the succession of nations are plagues, the Lord's punishment, proving God's constant involvement in the fate of His creatures. Henry also tried to find the Trojan roots of the British people and revived the legend of Brutus, known to Nennius in the 9th century. It was this story that provided the further development of British historiography and was codified by Geoffrey of Monmouth in his Historia Regum Britanniae.^[115]

For Spanish historiographyhe that starting point was the compilation by Bishop Oviedo Pelayo (who held the cathedra between 1098/1101 and 1130 and in 1142-1143) of the Corpus Pelagianum, formally a continuation of Isidore of Seville's History of the Goths. He tried to trace the continuity of the kingdoms of the West Goths and Crown of Castile by providing a pan-Spanish historical context. In la Rioja, the Crónica Nájerense was written in the middle of the 12th century and continued the previous one.^[116]

In the Germanic regions, historiographical work was stimulated by two different processes: first, by the conflict between the imperial authorities and the Pope, and second, by the expansion of the East German feudal lords in the Slavic and Baltic lands. Chronists in different parts of Germany specialized in these two main areas. The West German clerics (Lambert of Hersfeld, Frutolf of Michelsberg, Ekkehard of Aura, and Otto of Freising) — on the first subject; and the East German clerics (Adam of Bremen, Helmond, and Arnold of Lübeck) — on the second one.^[110] At the poles of these processes, according to R. Sprandel, were the papal and imperial chronicles, which claimed to organize a vast chronological and territorial space. As before, the writing of chronicles was seen as a continuous process of supplementation and continuation of predecessors, and every significant tradition gave rise to a series of continuations. At the poles of these processes, according to R. Sprandel, were the papal and imperial chronicles, which claimed to organize a vast chronological and territorial space. As before, the writing of chronicles was seen as a continuous process of supplementation and continuation of predecessors, and every significant tradition gave rise to a series of continuations. This tradition survived until the printing of the Saxon Chronicle, while Fritzsche Klosener's Strasbourg Chronicle remained unpublished until the nineteenth century. Klosener thus demonstrates the increased skill of the chronicler in skillfully combining several sources, and he considered his work as a continuation of the Saxon Chronicle, but he wrote it in German, while an high German language translation was made for the Latin Saxon Chronicle.^[117] According to R. Sprandel, in the High and Late Middle Ages opposite tendencies in historiography unfolded: the incorporation of the universal chronicle into the local one (Andreas of Regensburg, who combined Flores Temporum with Bavarian material) or, on the contrary, the expansion of the local chronicle to the scale of the universal one, as in Johannes of Rothe and Konrad Stoll.^[118]

This period also saw the emergence of historiography among the Slavic peoples: The Chronica Boemorum by Cosmas of Prague, the Primary Chronicleby Nestor the Chronicler, and the Gesta principum Polonorum by Gallus Anonymus are of fundamental importance for Slav culture and are among the most important sources of the history of Bohemia, ancient Russia and Poland, and neighboring states.^[119]

According to R. Sprangel, during the XIII century there were two outbreaks in the development of national historiography: the decade around 1200 and after 1275.^[120] The most famous historical work produced in France was the Historical Mirror by Vincent of Beauvais. It was only a part of a huge encyclopedia, the so-called Triple Mirror, devoted to natural history and theology. О. Weinstein characterized it as "...a compilation of an extremely well-read and industrious monk, astonishing in its enormous size".^[121] Ullmann estimated that the Historical Mirror contained 1,230,000 words, and that each of the other parts of Vincent's encyclopedia was about the same size. He served as court reader to King Louis the Saint and had full access to the royal library. His method was to take excerpts from dozens or hundreds of manuscripts, with the help of a team of monk-editors, and arrange them in chronological, sometimes relative, order. Following the example of Helinand, a former trouver who became a Cistercian monk (died 1227), Vincent faithfully indicated the authors of the information used, and this is the first example of the systematic separation of quotations from the author's text, from which the humanists of the XV-XVI centuries created a scientific apparatus of footnotes and endnotes, without which any scientific work is unthinkable. In the following century, the Mirror was translated into French, then into Catalan and Flemish, repeatedly rewritten and illustrated.^[122] In France, the "laboratory of national historiography" (A. Molinier's term) was the Basilica of Saint-Denis. In 1274, the monk of this abbey, Prima, presented King Philip III with a French translation of a collection of Latin chronicles, which became the basis of the Great French Chronicles. It was continuously added to until the end of the 15th century; the most famous of these additions was Guillaume de Nanji, who used the Historical Mirror. The Grand Chronicle, written in the vernacular, was accessible to a fairly wide range of educated readers and enjoyed great influence.^[123]

A similar role played in England by the Abbey of St. Albans; the English historiographical tradition retained the former tendencies of universalism, unlike the French, which became national in the true sense.^[123] The chronicle of the monk Gervase of Canterbury, Gesta Regum Britanniae, a history of the kings of England beginning with the legendary Brutus, is brought up to 1210. The parallel Ymagines historiarum by Ralph de Diseto did not contain information about the Anglo-Saxon past of Britain, but did describe in detail the past of Anjou and Normandy. At St. Alban's Abbey, a new tradition was established by Roger Wendower, who compiled the Flores Historiarum, which his disciple Matthew Paris, who died in 1259, revised into the Chronica Majora, a voluminous description of English history in a universal context. Matthews also compiled extracts from the great corpus, Historia Anglorum and Abbreviato chronicorum Angliae, which contain information exclusively on the Norman period from 1067 to 1255. The "flowers of history" begin with the creation of the world.^[124]

The political rise of the kingdom of Castile under Ferdinand III influenced the development of national historiography. An important monument was the Chronicon mundi, written between 1236 and 1239 by the Galician bishop Lucas of Tuia at the request of Berenguela, the mother of King Ferdinand. In form, it was again a universal chronicle, a continuation of Isidore of Seville, leading up to the conquest of Cordoba from the Moors in 1236. The development of Castilian historiography is associated with the name of Archbishop Rodrigo Jiménez de Rada of Toledo, who sought to create a unified Spanish historical corpus, expressed in his Roman History (from Julius Caesar), History of the Huns, Vandals and Svevians, Alans and Silings, History of the Ostgoths, and even History of the Arabs. Jiménez de Rada himself considered Historia de rebus Hispanie (also called Historia Gothica), with a dedication to King Ferdinand,^[125] to be his most important work. A conceptual innovation of the Castilian tradition was the recognition that the Roman, Gothic, and Arabic pasts were an integral part of Spanish national history, embedded in a universal context. This tendency was reinforced after the 1270s in the reign of Alfonso X the Wise, when the First Spanish Cronics was compiled. Composed in Castilian, it marked a rejection of Latin, and this position was maintained until the advent of Spanish humanism in the 15th century. The Chronicle is organized according to the dominance of the peoples that made up Spain's past: the Greeks, the "Almuvics" (Celtiberians or Carthaginians), the Romans, the Vandals, the Silings, the Alans and Svevians, and finally the Visigoths. The second book begins with the story of Pelayo of Asturias and the beginning of the Reconquest. This chronicle was completed several times until the end of the 15th century.^[126]

The trends in the development of historiography in Germany and Italy were similar. In Germany, after the fall of the Hohenstaufen dynasty, the unified tradition of historiography disintegrated. Latin chronicles were strictly local monastic annals, works written in living German dialects actually anticipated a new genre — burgher urban historiography, but had no universal significance. In Italy, after the long decline of the chronicle genre in general, the main historical genre from the 13th century onward was the city chronicle. For centuries, the dominant theme of historians was the struggle between Guelphs and Ghibellines. A striking example is the Liber Chronicorum, a work by Rolandina of Padua, a doctor at the University of Bologna who died in 1276. The main subject of his interest was the Treviso brand, centered in his native city. Most of the space is devoted to describing the tyranny of Ezzelino III da Romano. For Roland, Padua was the second Rome, and as such it flourished with the freedom and courage of its citizens until it fell under the yoke of tyranny. In 1262 the finished work was read by a professor of the University of Padua and received unanimous approval and reward.^[127] Most of the city chronicles included material from the founding of the respective city, i.e. they included overtly mythological information. According to the first Venetian chronicle by Martino da Canale, the city was founded by refugees from Troy. The chronicle, which dates back to 1275, was written in French and was probably intended to popularize Venice abroad. The first chronicle of Florence, up to 1231, was written by a judge who called himself "Nameless". Tolomeo of Lucca, a disciple of Thomas Aquinas, tried to compile a new —all-Tuscan— chronicle for the years 1080-1278, collected a lot of material, but did not have time to process it. An exception to the local tradition is the chronicle of the wandering monk Salimbene of Parma, who was the first exponent of all-Italian patriotism, opposed to the power of the Germanic emperors.^[128]

The historiography of the Franciscan and Dominican Orders began to develop in the 13th century. Since the foundation of the Brotherhood of St. Francis, there has been an extensive literature, mainly hagiographical, related to the biographies of the founder of the Order and his closest companions and missionaries. The Franciscans also produced several general historical works, among which the most famous is Flores Temporum ("Flowers of Time"), the compilation of which is attributed to Martin Minorit or Herman of Genoa. The main purpose of this work, which was expressly stated, was to provide the preachers of the Order with material for their sermons. The chronicle is based on the succession of popes and Germanic emperors, to which the activities of certain saints are linked. The work had a relatively small circulation, although it was known in Germany, and was rather quickly replaced in church circulation by the Dominican Chronicon pontificum et imperatorum (Chronicle of Popes and Emperors) by Martin of Opava. This chronicle became for centuries an authoritative historical compendium for the needs of jurists and theologians (including inquisitors) and laid the foundation for a special subgenre named after its author - the chronicle martiniane. Before the advent of printing, it was repeatedly rewritten, supplemented and translated into Czech, German, French and Italian. The Chronicle is structured as a list of all popes and German emperors, and each section is accompanied by a large amount of information extracted from the works of its predecessors. The Chronicle was actively republished until the seventeenth century.^[129] In the next century, the outstanding representative of Dominican historiography was the inquisitor Bernard Gui, whose main work is the Flores chronicorum, completed in 1331. The French inquisitor constructed the chronicle in a manner similar to that of Martin of Opawski, but he had access to numerous documents and his investigative experience developed in him a great experience with sources and critical thinking. Bernard Guy also wrote several histories of Dominican abbeys in French. B. Ullmann considered his method and himself one of the forerunners of the Italian humanists of the 14th century, and called Molyneux a "historian of the first rank" for the knowledge and accuracy of the information given.^[130]

A fundamentally important difference that characterizes the historiography of the 13th century is the appearance of historical works in the vernacular languages, as a result of which historical texts became the property of the lower classes, not only of the clergy and the classically educated nobility. This affected the choice of material, form and content of historical works. Historians now had to worry about the entertainment value of their works, which led to a sharp increase in the number of legends, fables, anecdotes, etc. A related genre of ethno-geographical descriptions of distant lands appeared; such subjects were more readily included in historical chronicles, but the materials for them were more often borrowed not only from ancient literature, as in the previous period, but also from the writings of pilgrims and pilgrims, as well as from travel reports —such books— reports of Plano Carpini, Rubruk, Aszelin, Simon St. Cantensky, Marco Polo, Guillaume Tripolitansky, and others.^[131] According to I. V. Dubrovsky, in this period historiography became "a sphere of social and cultural reconciliation and national integration". At the same time, a new attitude to history gradually appears among scholars, when the past becomes interesting in itself, and the picture of history becomes differentiated and individualized.^[132]

A separate genre of verse chronicles, written in the vernacular in contrast to the previous centuries, spread. The authors of such chronicles could be trouvers of noble origin, but also came from the third class: jugglers, minstrels and spelmen. A century earlier, Otto of Freising had called minstrels "servants of Satan" and learned theologians had equated them with prostitutes, but Thomas Aquinas authoritatively declared that minstrels "who sing the deeds of rulers and the lives of saints, and give comfort to people in their sorrows" were not to be despised but, on the contrary, should enjoy the patronage of the Church.^[133] The genre was most widespread in France. The "Rhymed Chronicle" of Philippe Musca, a bourgeois from Tournai, was very famous. Its volume reached 31,000 verses, describing the entire history of France until 1241. In the 14th century, a historical poem of almost the same length was published by the itinerant minstrel Guillaume Giard; it praised kings from Philip-Augustus to Philip the Fair and described in great detail Philip IV's war in Flanders, in which the author was an eyewitness and participant. The Song of the Albigensian Crusade in Provençal language, stands out. Two famous rhyming chronicles were written in German: the Cologne Chronicle and the Austrian Chronicle. The Cologne Rhymed Chronicle was commissioned by the Small Council and written by Godephrit Hagenet, who served as the city's chief scribe from 1250 to 1295. The chronicle had political overtones, serving as an apologia of the city patriciate against the archbishop and the shopkeepers. The Austrian chronicle was written by Ottokar of Styria, a vassal of the Lichtenstein barons. Its volume is enormous — 650 chapters, 83,000 verses, written between 1280 and 1295. The chronicle presents the history of the whole of Europe in the second half of the century on the basis of oral accounts of various people and the author's own impressions. In England and Italy, singers who did not use Latin preferred to rhyme in French. Such is the case of the Book of Treasures by Dante's teacher Brunetto Latini, who declared that French was "more agreeable and intelligible". Dante Alighieri himself and the Venetian chronicler Martino de Canale characterized French in much the same way. The London Chronicle, which covers the years 1259-1343, was written in French.^[134]

Memoirs were a separate genre of historical writing in the new European languages. They appeared in France as a result of the Fourth Crusade. The earliest was the work of Marshal of Champagne Geoffrey of Villehardouinn, one of the chief organizers and commanders of the campaign, who gave a dramatically vivid account of the capture of Constantinople. A little later came Overseas Stories by a certain Ernul and History of the Conquest of Constantinople by the Picardian knight Robert de Clari. The memoirs of Jean de Joinville, seneschal of the county of Champagne, a participant in the crusade of Louis IX in 1248-1254, belong to the same genre. Subsequently, his work grew: Joinville included passages from the Great French Chronicles and reworked them into The Book of the Holy Words and Good Deeds of Louis the Saint.^[135]

Most of the fourteenth century was marked by a prolonged crisis for all European countries; for France, England and Flanders it was aggravated by the Hundred Years' War. In 1348-1350, the whole continent was devastated by the greatest plague disease — the Black Death, which recurred in 1362 and the following years. For the authority of the Catholic Church, the Avignon captivity played an extremely negative role, which gave way to numerous heresies.^[136] In terms of historiography, according to Norbert Kersken, there was little innovation, mainly the stabilization of traditions created in the thirteenth century and the replication of certain works. An independent historical tradition developed in Scotland.^[137]

The center of French historiography remained the school of Saint-Denis and its Great French Chronicles. The last part was completed in the fifteenth century under Charles VII. The importance of this project for the French state is demonstrated by the fact that Richard Lescaut continued his work until the death of Philip VI, even at the most critical moment for France during the Hundred Years' War under John II. During the reign of Charles V, the chancellor Pierre d'Augermont became the main author, who finally made the Chronicle an official document. From then on, it was written in French and only then translated into ecclesiastical Latin.^[137][138]

In Germany, the historiographical genre eventually became a strictly local phenomenon. The most important monuments of German annals are the Chronicle of the Teutonic Order by Peter Dusburg, which covers the years 1190-1326, as well as the Carinthian Chronicle by Abbot Johann Wicktring and the Swabian Chronicle by Johann von Winterthur, both of which fell victim to the Black Death. All of the above chronicles were compiled into a single Bavarian Chronicle by Ulrich Onzorge, which was completed by 1422. A rare example of a universal monastic chronicle is the chronicle of Werner Rolewink of Cologne, which enjoyed exceptional popularity and was translated into foreign languages and republished several times from 1474 onwards.^[138]

In Spain, two General Chronicles (Crónica General) were written in 1344 and 1390, considered to be a continuation of the first one written under Alfonso X. However, there was a parallel tradition of anonymous chronicles, the most famous of which was the so-called Chronicle of San Juan de la Peña, dating back to the Aragonese tradition of the court of Peter IV. The original Latin text, completed between 1369 and 1372, has not been preserved; there are short and long versions in Catalan and a back translation into Latin. The Chronicle contained 39 chapters, four of which were devoted to the legendary history of Antiquity and the Visigoths. The Aragonese history is derived from the history of Navarre, from which the county of Aragon was born. There was also the Navarrese chronicle Chronicle of the events that took place in Spain from its first lords until King Alfonso XI, compiled by the bishop of Bayonne and royal confessor Garcia Eguy. It began as a monastic universal chronicle (the author was an Augustinian monk), went on to retell the events of the Castilian chronicle, and presented contemporary events as a short list.^[139]

After the death of Matthew Paris, the decline of the St. Alban's School began in England, and in 1422 chronicling there ceased.^[140] The general tendencies of English historiography did not change: the beginning of history was counted from Brutus of Troy, the history of the island was still placed in a universal context, and texts were written in Latin and, less frequently, in French. Three related French (Anglo-Norman) texts are considered the most characteristic: Brutus, Li Rei de Engleterre and Le Livere de Reis de Engleterre, which exist in four manuscript versions and cover the events from 1270/1272 to 1306 with a continuation until 1326. The anonymous verse chronicle covered events from the flight of Brutus to the death of Edward I; it was the second Middle English text after Robert of Gloucester's Chronicle. During the 14th century, and especially after the outbreak of the Hundred Years' War, England experienced a great patriotic upsurge and interest in national history outside the circle of educated clergy and courtiers; texts in the vernacular were needed. This history was understood as the history of all that existed in the British Isles, including Wales and Scotland, which were not yet part of the English kingdom. The text of Brutus was translated into Middle English fairly early on and survives in no fewer than 230 manuscripts. In the 1360s, the Chester monk Ranulph Higden compiled the Polychronicon into seven books. The author structured the material according to the periods of English history, which he divided into three: Anglo-Saxon, Danish and Norman. The first book was introductory, the second described the sacred history from the creation of the world to the building of the first temple, the third — from the Babylonian captivity to John the Baptist, the fourth — the events after the birth of Christ. The fifth book begins with the Anglo-Saxon invasion and ends with the Viking invasion, the sixth book covers the period from Alfred the Great to William the Conqueror, and the seventh book begins in 1066. The main innovation was that Higden produced a specifically English history, in which references to universal history are comparatively rare, and even papal pontificates are given English equivalents. Polychronica became an extremely popular text; it was translated into English twice and published by the first English printer Caxton.^[141]

The "Burgundian School" refers to the authors of secular chivalric chronicles who came from the lands under the Duchy of Burgundy, mainly Flanders and Artois. At the Burgundian court at the turn of the 14th and 15th centuries, there was a conscious process of revival of chivalric values, tournaments, poetry and court culture. The "True Chronicles of the Liège" canon Jean Le Bel are considered fundamental to this genre and trend. In his French-language chronicle, he described "new wars and events" in France, England, and Flanders between 1326 and 1361, mostly from his own recollections and the judgment of eyewitnesses. He himself claimed that jesters had distorted the true events of the Anglo-French wars, which prompted him to take up his pen. For the most part, Lebel described a variety of battles and military feats, the deeds of individual knights, feasts and tournaments. However, his chronicle was soon forgotten in the face of Jean Froissart's famous Chronicle of France, England, Scotland, Italy and Britain, which survives in at least 50 manuscripts.^[142]

Froissart rewrote many of Lebel's chapters, but added considerably to them, bringing the events up to 1400. Froissart was also an eyewitness to many of the events he described, as he deliberately "hunted" for news and eyewitnesses. He spent more than 40 years at various royal and princely courts, where his talents as a historian and poet were in demand. Depending on the patron, his views and assessments of events changed. The Chronicles Froissart exists in three editions, and the first had a clearly pro-English orientation (48 manuscripts), the second edition was remade in a more favorable light for France (2 manuscripts), and after a series of defeats of English troops in Scotland and France, the author introduced several chapters praising French chivalry — the third edition, which exists in a single copy. In Froissart's descriptions, sympathy is always on the side of chivalry as a class, while he felt contempt for commoners of any nationality: the Germans he despised for "greed", the English — "treacherous, dangerous, dishonorable", the Scots — all "scoundrels and thieves", the Irish — "savages". Political sympathies are expressed only for this or that knightly political group.^[143] For this reason, there was an early perception that the Chronicles were merely a primary source, a vast compendium of raw material (Montaigne). Johan Huizinga defined Froissart's style as "journalistic," and it was appreciated by his contemporaries and descendants primarily for its simplicity. At the same time, Froissart's argumentation is simplistic, for him there are only three or four moral motives, but neither he nor any of his successors were able to sustain a romanticized line in the portrayal of chivalric valor: "History is reduced to dry accounts of fine or seemingly fine military feats and solemn events of national importance. According to Fruassar, the true witnesses of historical events are the heralds and heraldmeisters, who have the right to officially judge them because they are the experts in the field of glory and honor, and glory and honor are the motives recorded by historians. In addition, the statute of the Order of the Golden Fleece required the recording of knightly deeds.^[144]

Froissart's most important follower and imitator was Enguerrand de Monstrelet, who extended his chronicle until 1444. His descriptions of military campaigns, tournaments, balls, and court festivities are very detailed and written in a highly pretentious language that once provoked the ridicule of Rabelais. Monstrelet was present when Duke Philip the Good met with Joan of Arc after her capture by the Burgundians, and in 1431 he gives the text of a letter from the English king in which he calls her a sorceress and a heretic. The greatest Burgundian historian is Georges Chastellain, who continued his chronicle, including it in its entirety for the years 1419-1444, but then is completely independent. Chatelain's chronicle continues until 1475.^[145] Chatelain played a great role in real politics, and during his lifetime he did not dare to publish his chronicle, which has come down to us with considerable gaps. As a man of letters, Chatelain was inferior to Froissart, but as a historian he set himself the task of discovering the rational causes of certain events. Chatelain's chronicle covers many countries of Western Europe and is more like a memoir than a chronicle. He was, however, the bearer of a distinctly chivalrous consciousness, and was equally fond of describing tournaments, balls, and feats of chivalry, which had no rational justification. Much better known was Châtelain's work, "The Mirror of French Chivalry".^[146] Châtelain's work was the best known. Châtelain's pupil was Jean Lefebvre, Signor of Saint-Rémy, Knight of the Golden Fleece, who was herald master of that order. He used Monstrelet's material for his chronicle and supplemented it with numerous diplomatic documents. He also published the Chronicle of Jean de Lalaine, glorifying the ideals of itinerant chivalry; since the protagonist was killed by a cannonball during the siege of the city, the author condemned firearms, bringing death to all chivalric ideals. Châtelain's rival was Olivier de la Marche, court historian of the Dukes of Burgundy, author of memoirs until 1488. He paid more attention to the details of court festivities than to diplomatic activities, and he was also celebrated as a writer of chivalric poetry in the flamboyant style of the 15th century. She also left a number of anti-French political pamphlets and a treatise on the government of Charles the Bold's dominions. The last representative of the Burgundian school was Jean Molinet, who served as court historiographer to Charles the Bold and Philip of Habsburg. Molinet brought Châtelain's chronicle up to 1506, that is, to another historical period. О. Weinstein claimed that "he absorbed all the faults of the Burgundian school, especially the abuse of rhetorical means".^[147]

Е. A. Kosminsky dates the beginning of humanist historiography in Tuscany to the fourteenth century, naming Petrarch and Boccaccio as its heralds.^[148] Their immediate predecessors were the Popular chroniclers Albertino Mussato, Dino Compagni, and Dante:^[149] in his treatise Monarchia, devoted the entire second book to scholastic reasoning based exclusively on ancient Roman material. The ancient Roman Empire, not the medieval Holy Roman Empire, served as the starting point for the formation of the ideal. At the same time, Dante declared, very much in the medieval spirit, that the Empire was a miracle of God, and therefore only God could place an emperor over men.^[150] Dante's political ideas were fully assimilated and developed —in different aspects— by Marsilius of Padua, Petrarch and Cola di Rienzo.^[151] Neither Dante, Petrarch, nor Boccaccio considered themselves historians, although they did much to develop the new historiography. Petrarch wrote a Latin biography of 21 ancient personalities, On Famous Men, based mainly on the writings of Livy, but purged of any critical elements: the writer sought to contrast the Italy of his day with its ancient greatness. Boccaccio wrote a treatise, On Glorious Women, in the genre of the syntagma - that is, a systematized collection of excerpts from ancient writers on a given subject.^[152]

Leonardo Bruni is considered to be the first humanist historian. Secretary to Pope John XXIII, Bruni went to Florence after his deposition at the Council of Constance, where from 1427 he held the position of Chancellor of the Republic. He began his activity as an intellectual by translating into Latin the biography of Cicero written by Plutarch and the first two books of Polybius, as well as Wars with the Goths by Procopius of Caesarea, but gave this last work as his own. His original works were his Commentary on the Events of His Time and his History of Florence in 12 books. The latter was the programmatic work of Bruni, who spent 28 years writing it, but died leaving it unfinished. What distinguished the History of Florence from the usual scholarly chronicles of the time was that Bruni stated the fact of the decline and death of the Roman state and the beginning of a new era after it.^[153] Bruni also theorized about history; in the preface to the History of Florence, he identified four reasons for reading historical works:

1. To acquire a good style;
2. Considering the Educational Value of History;
3. "It is proper for a rational man to know how his native country came into being, how it has developed, and what fortunes have befallen it."
4. The knowledge of history gives the greatest pleasure.^[154]

Giovanni Villani's Chronicle was the main source for many books of the History of Florence. However, Bruni discarded both legendary materials, especially those associated with antiquity, and providentialism.^[155] Bruni, and after him Guarino da Verona, clearly contrasted history and annalistics. Knowledge of the past is annals; history is knowledge of the present. To write history, Guarino recommended the Ciceronian order of presentation — first the intention, then its realization, and finally the results. Beauty of language, style, and composition is necessary to ensure that the reader has no doubts about the truthfulness of the historian.^[154] Bruni was followed by his countryman Benedetto Accolti, who wrote a history of the First Crusade-based primarily on the William of Tyre's chronicle. Accolti's chronicle was the main source of inspiration and plot for Torquato Tasso's Jerusalem Delivered. Poggio Bracciolini produced his own version of the History of Florence in 8 books by 1455, which was considered exemplary in style. The government of Venice then commissioned a history of its republic, which was to be in no way inferior in style to the works of Bruni and Bracciolini. The commission was fulfilled in 1486 by Marcus Antonius Sabellico, professor of rhetoric, who published the History of Venice from the Founding of the City in 33 books. It was printed in the Latin original the following year and in an Italian translation in 1488. Sabellico later published the Enneads, the first attempt to present world history from a humanist perspective, abandoning the theological scheme of four monarchies.^[156]

Tuscan humanist historiography can be described as political-rhetorical. In many respects its representatives were opposed to the Roman humanist tradition, which prepared a systematic criticism of historical sources and was the basis of antiquarian.^[157] The works of Flavio Biondo did not enjoy a great reputation among his contemporaries because he did not know Greek and his writings were not characterized by elegance of language and fineness of style.^[158] Biondo's antiquarian works were devoted to the reconstruction of the ancient topography of Rome and the Italian provinces. His treatise Triumphant Rome (1460) was the first systematic description of the public and private, military, civil, and religious institutions of the ancient Romans, customs, dress, and other things. According to O. Weinstein, a milestone for later historiography was Biondo's work Three Decades of Histories from the Fall of the Roman Empire (Historiarum ab inclinatione Romanorum imperii decades), which covered events from 412 to 1440. He was thus the first to identify a period of history close in chronological boundaries to the modern understanding of the Middle Ages, and became the first European medievalist.^[159] He had not yet used the term himself, nor was his chronology popularized until the seventeenth century by Christoph Cellarius. The division of history into ancient, medieval, and modern was made by Giovanni Andrea Bussi in 1469 in a speech dedicated to the recently deceased Nicholas of Cusa.^[160] In explaining the causes of the fall of the Roman Empire, however, Biondo remained a man of his time: the main cause was God's punishment, both for the persecution of Christians by pagans and for the pride of the emperors, who moved the capital to Constantinople and suppressed the ancient liberties and pride of the Romans. Biondo made extensive use of medieval compilations, especially those of Vincent of Beauvais and Martin of Opava.^[161] The "Decades" was one of the first books printed after the establishment of printing presses in Italy.^[162] A further development of the learned history of antiquity and of the critical method was represented in the writings of Biondo's pupil Pomponius Leto.^[163]

Lorenzo Valla has traditionally been considered one of the greatest classical philologists, the founder of philological criticism, but not a historian (he wrote the only special work, The History of Ferdinand of Aragon, in which he proved the falsity of the decretal and Donation of Constantine). Franco Gaeta has shown that it is just as well to consider that Valla's philological works were based on the historical method, while other humanists emphasized poetry, rhetoric, or philosophy.^[164] According to Julia Smith, Valla's principle of rigorous textual criticism did not change in the Middle Ages for the next five hundred years.^[165] In the preface to Ferdinand's History, Valla emphatically stated, "From history arises...the knowledge of nature, and the knowledge of human behavior, the greater part of the whole content of science".^[166] Valla was the only one of the early humanists who sought to raise the scientific and social status of history, which he considered the most difficult of the sciences. Moreover, in his great philological work, The Beauties of the Latin Language (1448), Lorenzo Valla set himself a historical and cultural task. The Roman state had perished under the barbarian attacks, but its language and culture, distorted by the barbarians, remained. Therefore, the restoration of the Latin language to its former purity means the rebirth of Rome, since all the achievements of its people are contained in the language.^[167] Another important representative of early humanist historiography was Aeneas Silvius Piccolomini. After spending many years in the service of Switzerland and the German lands, he became one of the most important reformers of German historiography, producing a description of Basel and works on the history of Austria and Bohemia. His works became models for the German humanists of the 16th century.^[168][169]

The fifteenth century was marked by an unprecedented interest in national history and its origins, as well as by the growing influence of humanist historiography in the countries north of the Alps. However, this did not overturn the established tradition. The last wave of chronicle writing in Spain, France, and England belonged to the 1460s and 1470s. In Castile, in particular, the Cuarta Crónica General, the fourth supplement to Jiménez de Rada's Gothic History, was compiled. Its narrative was extended until 1454. Diego de Valera, who served three Castilian monarchs, including Queen Isabella, compiled the Abbreviated choronic of Spain, which was both linked to the tradition of the General Chronicle and opposed to it. Beginning in 1482, Valera's chronicle was reprinted several times and became the standard historical work for Spain for almost a century.^[170] The humanist influence sometimes produced a retrograde reaction: the bishop of Burgos and president of the Spanish delegation to the Council of Basel, Alfonso García de Cartagena, published a treatise in Latin, Anacephaloeosis, in 1456. The bishop's main goal was to establish the continuity of Gothic-Spanish history, in order to prove that the Castilian monarchy was the oldest in Europe. Rodrigo Sanchez de Arevalo had much the same aim in his Compendiosa Historia Hispanica. In form, it was a continuation of the Fourth General Chronicle.^[171]

At the same time, the year 1461 —that is, the accession of Louis XI to the throne— were brought forward the Great Chronicles of France. A continuation of the Brutus was brought up to the same year in England.^[172] While in Castile and France there was an official chronicle controlled by the court, this was not the case in England, although additions to the Brutus seem to have been prepared in the office of Parliament in London. The traditional universalist chronicles in England were represented by the Abbreuiacion of Cronicles, written about 1462 or 1463 by the Augustinian provincial John Capgrave. It is brought up to the year 6615 from the creation of the world, i.e. 1417 A.D.^[173]

An important step in the establishment of humanism in French historiography was taken by Philippe de Commine, whose Memoirs St. Beauvais called "in every respect the most remarkable work of French literature of the 15th century".^[174] Born and educated in the Burgundian tradition, he made a brilliant career, but from 1472 remained at the court of Louis XI. Born and educated in the Burgundian tradition, he made a brilliant career but remained at the court of Louis XI from 1472. Commin was distinguished for his condemnation of war, which he considered unnecessary and criminal, and therefore he regarded Louis as a new kind of ruler.^[175] Nevertheless, Commin believed that the estates should control the monarch, and found a mechanism for such control in neighboring England, and even believed that the people of that country were the least oppressed by the authorities. Because of his political views, Comminus has often been defined as a forerunner of Machiavelli, and the Memoirs as a kind of transition from medieval to new historiography; his work was popularized as an encyclopedia of political science, which is how it was viewed by the Emperor Charles V. Comminus himself was not fond of theorizing, but it can be understood that his historical conception was under the strongest influence of Augustine, a copy of whom was in the memoirist's personal library.^[175]

The first humanist history of France, written in Latin by Robert Gauguin, the Compendium de origine et gestis Francorum, was published in 1495 and was a direct continuation of the last of the Great Chronicles. The true originator of humanist French historiography, however, was Paolo Emilio with his treatise De rebus gestis Francorum, libri decem. The Verona-born humanist became court historian under Charles VIII and Louis XII. Approximately the same tendency is observed in England, where the humanist conception of national history was represented by Polydore Vergil, who lived in the island from 1502.^[176]

The authors of private chronicles in Germany since the fourteenth century have been almost exclusively representatives of patricians and merchants. Examples include Ulman Stromer's "Book of my Family and Adventures" for the years 1371-1407 and the Augsburg Chronicle of Hector Mühlich, Jacob Fugger's son-in-law. This is not really a chronicle as such, but a chronologically arranged private archive containing tax lists, building calculations, and city council resolutions. Private patrician chronicles were created in Ulm, Regensburg, Cologne, Frankfurt, Mainz, and other free and imperial cities.^[177] For the further historiography of the Holy Roman Empire, the invention of printing played a significant role, stimulating the creation of a unified history of the entire German nation. At the court of Maximilian I, the publication of Tacitus' Germany in 1470 aroused great interest and stimulated the activity of the Alsatian humanists, who considered the close connection of the Germanic and Roman worlds unquestionable, but not their identity. A peculiar expression of this tendency was the Epitome rerum Germanicarum, begun by Sebastian Mourhaud (d. 1495), completed by Jacob Wimpfeling, and published in 1505. N. Kersken characterized it as "inspired by pedagogical and patriotic interests".^[178] A very peculiar monument of historiography is the Nuremberg Chronicle by Schedel, who studied at the University of Padua and had a direct relationship with Italian humanism. However, he built the chronicle on medieval forms, arranging the material according to the change of four kingdoms and six ages, with the present — the sixth, which will end with the coming of the Antichrist. A separate chapter was devoted to the Holy Roman Empire and the theory of the "transformation of the empire". The Chronicle was printed in 1493 in a sumptuous edition with 2,000 illustrations, which contributed to its fame.^[179]

A special interest in the history of the Middle Ages was manifested from the very beginning of the Renaissance, whose figures characterized the Middle Ages. At first it was about the publication of medieval written sources, which were used for political and legal purposes.^[180] With the formation of modern historical science, medievalism was formed as a separate branch of it, and by the beginning of the 19th century it was represented in all national historiographies, having its specificity in each European country.^[181] The development of medievalism was significantly influenced by the methodology of history created by Leopold von Ranke.^[182] In medievalism of the 19th century E. V. Gutnova conventionally distinguished three directions — political, historical-legal and positivist, and the latter united many schools and currents. The political direction was represented by the school of L. von Ranke. It had considerable influence in Germany and Russia. The founder of the historical-legal trend was François Guizot. The positivist trend became influential worldwide after the 1850s.^[183] D. Deliannis (Indiana University) noted that the peculiarity of medieval studies until the early 1940s was that few scholars dealt specifically with historiography as such, i.e. with different aspects of understanding and writing history in the Middle Ages; few specialists dealt with separate genres of historical writing: "general history" (Büdinger), chronicles and annals (Poole, von Rad), and individual historians (Böhmann's monograph on Widukind of Corvey).^[184] The positivist methodology allowed the creation of large series of historical sources, especially the Monumenta Germaniae Historica and the Rerum Italicarum Scriptores.^[185]

A milestone was Herbert Grundmann's 1957 study Geschichtsschreibung im Mittelalter: Gattungen, Epochen, Eigenart, in which the author analyzed the entire body of medieval historical texts by genre (folklore, ethnohistory, world chronicles, annals, hagiographies, deeds, private chronicles, epic poetry) and tradition (Early Germanic, Carolingian, Salic-Ottoman, Barbarian, Late Medieval). The method used allowed us to look at basic texts of the same genre in different historical periods and to explain their popularity or unpopularity. Grundmann worked mainly with sources on German history. A kind of "historiographical explosion" followed. The bibliography of works devoted to Gregory of Tours alone exceeds 800 titles.^[186] The new stage of historiographical study was summarized in Roger Ray's consolidated bibliography Medieval Historiography through the 12th Century: Problems and Progress of Research (1974). Ray identified three main problems in the study of medieval historiography: genre, biblical influence, and the influence of the classical antique tradition.^[187] By 2003, these problems had been enriched by questions of readership, the peculiarities of historical consciousness, the concept of truth, the structures of narrative, the problem of literature and fiction in narrative, and gender.^[187]

Another landmark study was Bernard Guéné's History and Historical Culture of the Medieval West, published in 1980. In 1985, Franz-Josef Schmale published the monograph Introduction to the Functions and Forms of Medieval Historiography, which D. Deliyannis considered very similar. Both authors dealt with the entire spectrum of historical narrative and devoted separate chapters to medieval historical knowledge, methods of dealing with the past, historical time, interaction with the tradition of sacred history, the nature of historical history, the functions of historical writing, and the audience of historical texts. A thematic approach has been used to analyze historical texts. In addition to these general works, many specific studies of various historical genres have been produced. Most of these have focused on a particular geographical area, a particular period, or even a particular text. Reviews of national medieval historiographies exist for England, Italy, and Spain. In France, a five-volume series "Typology of Historical Sources of the Western European Middle Ages" was published, and critical editions of early medieval annals, world chronicles, hagiographic literature, gesta episcoporum et abbatum, and even local and private chronicles were published. D. Delianis summed it up as follows: "It is much easier to write an analysis of a single text than to try to study the history of the Middle Ages as a whole".^[187] Under the editorship of D. Delianis, a generalizing study of medieval historiography was published in Leiden in 2003, reflecting the state of modern medieval studies. The review by Gabriela Spiegel (Johns Hopkins University) called the book "fascinating and instructive" for both specialists and the general public.^[188]

In Soviet historiography, due to the establishment of the Marxist method, generalizing works on medieval Western historiography began to be written as early as the 1930s. O. L. Weinstein's textbook The Historiography of the Middle Ages in Connection with the Development of Historical Thought from the Beginning of the Middle Ages to the Present appeared in 1940 and was reprinted as a monograph in 1964.E. A. Kosminsky's course of lectures on medieval historiography from the 5th to the 19th century, held at the Faculty of History of Moscow State University in 1938-1947, was published in 1963 as a monograph edited by S. D. Skazkin, E. V. Gutnova, Y. A. Levitsky, Y. M. Saprykin.^[189] In 1955 a textbook by A. D. Lublinskaya on the study of the sources of the history of the Middle Ages was published,^[190] and in 1974 and 1985 a handbook by E. V. Gutnova on the historiography of the history of the Middle Ages from the 19th century.^[191] Since 2000 new monographs, textbooks and publications of sources have been published by specialists of the Institute of General History of the Russian Academy of Sciences.

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