Enalviello, los usos de la violencia y el ascenso sociopolítico de la caballería villana en la Crónica de la población de Ávila

Abstract

La caballería villana de la Extremadura histórica castellano-leonesa está formada por campe-sinos que adoptan hábitos y comportamientos que se corresponden con los del estamento nobiliario. Su desempeño bélico es lo que les permite acumular botines y gozar de algunas prerrogativas, las cuales esperan que sean formalmente confirmadas por el monarca. Para lograrlo, elaboran la Crónica de la población de Ávila. Dentro de esa obra, un capítulo en par-ticular, el dedicado a Enalviello, presenta características distintivas. El episodio protagonizado por este caballero, poco trabajado sistemáticamente por los historiadores, permite constatar los mecanismos discursivos a partir de los cuales unos guerreros de origen plebeyo intentan afirmar su estatus diferencial, figurando como valerosos jinetes que, a través de la violencia, procuran resarcir su honor.

The caballeros villanos of the Castilian-Leonese Extremadura histórica are formed by peasants who adopt habits and behaviors corresponding to the nobility. Their war performance allows them to accumulate booties and enjoy some prerogatives, which they expect to be formally confirmed by the monarch. To achieve this, they elaborate the Crónica de la población de Ávila. Within that oeuvre, a particular chapter dedicated to Enalviello, presents distinctive features. The episode protagonized by this knight, little attended by historians, allows us to verify the discursive mechanisms from which a group of warriors of plebeian origin try to assert their differential position, appearing as courageous horsemen who, through violence, pretend to compensate his honor.

Keywords: caballeros villanos, Crónica de la población de Ávila, Enalviello, violence

In this paper we intend to explore the metaphysics of Juan Escoto Eriúgena, starting from the notion that he considers most adequate to name the totality of things: the Latin term ‘natura’. We will address the fourfold distinction that is established from this notion in his work ‘De divisione naturae’, which summarizes the process by which everything leaves God and every-thing ends up returning to God. We will try to show the way in which the doctrine of Eriúgena oscillates between an immanent conception of God in the world based on the cataphatic way and a transcendent conception of God with respect to the world based on the apophatic way, establishing a dialectical tension that cannot be resolved due to lack of the author of an adequate understanding of ontological participation and analogy in logical predication.

Keywords: Juan Escoto Eriúgena, God, world, immanence, transcendence