Medieval University Life (Twelfth–Early Thirteenth Centuries)

The development of permanent centers of learning in the twelfth and thirteenth centuries in cities across Europe attests to the vitality of the age. As the following documents suggest, royal patronage and the formation of a sense of common identity among students were key to the rise of medieval universities as self-governing institutions. The first two documents consist of special privileges granted by King Frederick I (r. 1152–1190) of Germany in 1158 to all students within his domains, and by King Philip II of France (r. 1180–1223) in 1200 to students in Paris. In this way, students were enveloped within both rulers’ growing bureaucracies as each strove to increase his power. The voices of students themselves are highlighted in the second pair of documents—two anonymous poems written by students in the twelfth century describing the anxieties and pleasures of their way of life.

From Dana Carleton Munro, ed., Translations and Reprints from the Original Sources of European History, vol. 2, no. 3 (Philadelphia: University of Pennsylvania Press, 1898), 2–7; and Wine, Women, and Song: Medieval Latin Students’ Songs, trans. John Addington Symonds (London: Chatto & Windus, 1907), 58–64.

From King Frederick I

After a careful consideration of this subject by the bishops, abbots, dukes, counts, judges, and other nobles of our sacred palace, we, from our piety, have granted this privilege to all scholars who travel for the sake of study, and especially, to the professors of divine and sacred laws, namely, that they may go in safety to the places in which the studies are carried on, both they themselves and their messengers, and may dwell there in security. For we think it fitting that, during good behavior, those should enjoy our praise and protection, by whose learning the world is enlightened to the obedience of God and of us, his ministers and the life of the subjects is moulded; and by a certain special love we defend them from all injuries.

For who does not pity those who exile themselves through love for learning, who wear themselves out in poverty in place of riches, who expose their lives to all perils and often suffer bodily injury from the vilest men—this must be endured with vexation. Therefore, we declare by this general and ever to be valid law, that in the future no one shall be so rash as to venture to inflict any injury on scholars, or to occasion any loss to them on account of a debt owed by an inhabitant of their province—a thing which we have learned is sometimes done by an evil custom. And let it be known to the violators of this constitution, and also to those who shall at the time be the rulers of the places, that a four-fold restitution of property shall be exacted from all and that, the mark of infamy being affixed to them by the law itself, they shall lose their office forever. . . .

We also order this law to be inserted among the imperial constitutions under the title, ne filius pro patre, etc.

Given at Roncaglia, in the year of our Lord 1158, in the month of November. . . .

From King Philip II

In the Name of the sacred and indivisible Trinity, amen. Philip, by the grace of God, King of the French.

Concerning the safety of the students at Paris in the future, by the advice of our subjects we have ordained as follows: we will cause all the citizens of Paris to swear that if any one sees an injury done to any student by any layman, he will testify truthfully to this, nor will any one withdraw in order not to see [the act]. And if it shall happen that any one strikes a student, except in self-defense, especially if he strikes the student with a weapon, a club or a stone, all laymen who see [the act] shall in good faith seize the malefactor or malefactors and deliver them to our judge; nor shall they withdraw in order not to see the act, or seize the malefactor, or testify to the truth. Also, whether the malefactor is seized in open crime or not, we will make a legal and full examination through clerks or laymen or certain lawful persons; and our count and our judges shall do the same. And if by a full examination we or our judges are able to learn that he who is accused, is guilty of the crime, then we or our judges shall immediately inflict a penalty, according to the quality and nature of the crime; notwithstanding the fact that the criminal may deny the deed and say that he is ready to defend himself in single combat, or to purge himself by the ordeal by water.

Also, neither our provost nor our judges shall lay hands on a student for any offense whatever; nor shall they place him in our prison, unless such a crime has been committed by the student, that he ought to be arrested. And in that case, our judge shall arrest him on the spot, without striking him at all, unless he resists, and shall hand him over to the ecclesiastical judge, who ought to guard him in order to satisfy us and the one suffering the injury. And if a serious crime has been committed, our judge shall go or shall send to see what is done with the student. . . .

In order, moreover, that these [decrees] may be kept more carefully and may be established forever by a fixed law, we have decided that our present provost and the people of Paris shall affirm by an oath, in the presence of the scholars, that they will carry out in good faith all the above-mentioned. And always in the future, whosoever receives from us the office of provost in Paris, among the other initiatory acts of his office, namely, on the first or second Sunday, in one of the churches of Paris,—after he has been summoned for the purpose,—shall affirm by an oath, publicly in the presence of the scholars, that he will keep in good faith all the above-mentioned. And that these decrees may be valid forever, we have ordered this document to be confirmed by the authority of our seal and by the characters of the royal name, signed below.

A Wandering Student’s Petition

I, a wandering scholar lad,

Born for toil and sadness,

Oftentimes am driven by

Poverty to madness.

Literature and knowledge I

Fain would still be earning,

Were it not that want of pelf¹

Makes me cease from learning.

These torn clothes that cover me

Are too thin and rotten;

Oft I have to suffer cold,

By the warmth forgotten.

Scarce I can attend at church,

Sing God’s praises duly;

Mass and vespers both I miss,

Though I love them truly.

Oh, thou pride of N—,

By thy worth I pray thee

Give the suppliant help in need,

Heaven will sure repay thee.

Take a mind unto thee now

Like unto St. Martin;

Clothe the pilgrim’s nakedness,

Wish him well at parting.

So may God translate your soul

Into peace eternal,

And the bliss of saints be yours

In His realm supernal.

A Song of the Open Road

We in our wandering,

Blithesome and squandering,

Tara, tantara, teino!²

Eat to satiety,

Drink with propriety;

Tara, tantara, teino!

Laugh till our sides we split,

Rags on our hides we fit;

Tara, tantara, teino!

Jesting eternally,

Quaffing infernally:

Tara, tantara, teino!

Craft’s in the bone of us,

Fear ’tis unknown of us:

Tara, tantara, teino!

When we’re in neediness,

Thieve we with greediness:

Tara, tantara, teino!

Brother catholical,

Man apostolical,

Tara, tantara, teino!

Say what you will have done,

What you ask ’twill be done!

Tara, tantara, teino!

Folk, fear the toss of the

Horns of philosophy!

Tara, tantara, teino!

Here comes a quadruple

Spoiler and prodigal!

Tara, tantara, teino!

License and vanity

Pamper insanity:

Tara, tantara, teino!

As the Pope bade us do,

Brother to brother’s true:

Tara, tantara, teino!

Brother, best friend, adieu!

Now, I must part from you!

Tara, tantara, teino!

When will our meeting be?

Glad shall our greeting be!

Tara, tantara, teino!

Vows valedictory

Now have the victory;

Tara, tantara, teino!

Clasped on each other’s breast,

Brother to brother pressed,

Tara, tantara, teino!

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