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The Council of Troyes, wich opened on January 13, 1129, confirms an initiative born in the East nine years earlier. Knights had then expressed the will to live in a religious way, by making the triple monastic vow of poverty, chastity and obedience, while continuing to practice the profession of arms in order to protect pilgrims on the roads of the Holy Land. Recognized by the papacy in Troyes and endowed with a rule, the « Poor Knights of Christ and of the Temple of Solomon » became the first military order in history. The Order of the Hospital, which already existed in Jerusalem and whose missions was to care for the poor sick, gradually became militarized in the middle of the 12th century, drawing inspiration from the example of the Temple. Templars and Hospitallers subsequently inspired all other military orders. A historiographical tradition of the Crusades has long maintained the idea of two enemy orders whose conflicts caused the loss of the Latin States of the East. The study of two centuries of common coexistence between Templars and Hospitallers in the Holy Land allows us to bury this image and see how much these military orders influenced each other. It aslo helps to restore the truth about the relationship between the brothers of the two orders. At the frontiers of comparative history, this study follows the chronological framework of the masters of the Temple and the Hospital, making it possible to highlight the importance of the decisions of these men. Thematic studies on the organization of these two orders, their structures, their rules, the images that they transmit and their role in some great events of the Latin States of the East make it possible to understand the links wich united them, as well as the how they influenced each other. We have too often noted their political rivalry, in a kingdom of Jerusalem where the absence of a strong royal power quickly gave them complete freedom. In the same way, we have too often forgotten the price that Templars and Hospitallers paid together on the battlefields of the Holy Land, behaving like what they were : brothers in arms.
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The reign of Charles VI (1380-1422) of France is characterized by several upheavals, the first one being the king's madness, declared in 1392. Despite the military, economic and social crises that shake the kingdom, it is nevertheless a strong time for the establishment of the monarchical State. The instability actually allowed the royal authority to strengthen its positions and to impose its power more effectively, especially in matters of justice. This strengthening is grounded on the Roman law, which had been studied since the 12th century by royal officers, important members of the administration. The present work analyzes the way legal principles inherited from Antiquity are received and engaged in medieval literature to support thoughts on justice. It is based on the study of the writings of four influential royal officers: Nicolas de Clamanges, Jean de Montreuil, Laurent de Premierfait and Guillaume de Tignonville. The concepts borrowed from the classical works are expressed through a double affirmation: a more severe application of royal justice and a more systematic use of the death penalty. If the authors expectations are sometimes incompatible with an exercise of justice guided by clemency, the royal authorities nevertheless tend to sanction more rigorously. The relationship between legal theories and their application is complex, but tends to converge towards the same path, in the context of the affirmation of sovereignty and the fight against crimes that threaten public peace.
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This thesis explores feasting in Norway and Iceland during the 12th and 13th centuries. The subject of this work, often only merely mentioned by historiography, aims to fill this need by painting a general picture of banquets during the chosen time period. We aim to specifically address the topic by garnering exceptional details present in historical documents. This study also wishes to establish the various roles played by banquets by following two main axes. The first one sees the feast serving as a conveyer of social cohesion and friendships and also as a building tool for relationships. Inversely, the second exposes how feasts could serve more hostile purposes, notably distinguishing every attendee and underlining social inequalities among a given group. We also aim to categorize feasts, to identify their uses and their breadth. Through these efforts, we also identify unique traits that define this practice around western Scandinavia, but also the differences it entertains against other European regions. Finally, this study aims to touch on the transmission of customs surrounding feasting from Norway to Iceland incidental to increasing political relationships. To achieve the aforementioned goals, we solicited the use legal texts from both regions, king sagas, contemporary sagas, as well as documents coming from the Norwegian court.