{{italic title}} In ancient Rome, '''''deditio''''' was the surrender of an enemy community, resulting in the annexation of its territory. The people of the community became ''peregrini dediticii'', free noncitizens under Roman rule.<ref>Adolph Berger, s.v. "Deditio", ''Encyclopedic Dictionary of Roman Law'' (American Philosophical Society, 1953), p. 427.</ref>
The Augustan-era historian Livy narrates an early example of ''deditio'' from Rome's semilegendary Regal period, when Tarquinius Priscus defeated the Collatini. When asked "Do you surrender yourselves and the people of Collatia, city ''(urbs)'', lands ''(agri)'', water ''(aqua)'', boundary marks ''(termini)'', shrines ''(delubra)'', utensils ''(utensilia)'', and all appurtenances divine and human ''(divina humanque omnnia)'', into my power ''(dicio)'' and that of the Roman people?" the Collatini replied in the affirmative.<ref>L. De Ligt, "Provincial ''Dediticii'' in the Epigraphic ''Lex Agraria'' of 111 BC?" ''Classical Quarterly'' 58:1 (2008), pp. 358–359, citing Livy 1.38.</ref> Although Rome claimed rights to the lands and property of the defeated, restitution might be made to some individuals or to the conquered people as a whole. Those who had surrendered ''(dediticii)'' under these terms were not to be enslaved, as war captives were by custom.<ref>De Ligt, "Provincial ''Dediticii''," p. 359.</ref>
==Medieval Europe== In medieval Europe, ''deditio'' was a ritual of submission.<ref name="Dalewski2008">{{cite book|author=Zbigniew Dalewski|title=Ritual and Politics: Writing the History of a Dynastic Conflict in Medieval Poland|url=https://books.google.com/books?id=IN-wCQAAQBAJ&pg=PA45|date=21 April 2008|publisher=BRILL|isbn=978-90-474-3337-8|pages=45–}}</ref> It was a ceremony of subjection between a monarch and their subject, and included the latter bowing or lying by the feet of the monarch, barefoot and wearing robes. This display of submission was planned, agreed upon, and used as a strategy for peaceful conflict resolution to avoid escalation of conflict.<ref>{{cite journal|title=Das ritual der unterwerfung Stefan Nemanjas unter Maunel I. Komnenos (1172) |author=Vučetić Martin Marko |journal=Zbornik radova Vizantološkog instituta |year=2013 |volume=50 |issue=1 |pages=493–503 |doi=10.2298/ZRVI1350493V |url=http://www.doiserbia.nb.rs/img/doi/0584-9888/2013/0584-98881301493V.pdf |url-status=dead |archiveurl=https://web.archive.org/web/20160216194502/http://www.doiserbia.nb.rs/img/doi/0584-9888/2013/0584-98881301493V.pdf |archivedate=2016-02-16 }}</ref>
The ''deditio'' took place in public.<ref>Gerd Althoff, ''Die Macht der Rituale. Symbolik und Herrschaft im Mittelalter'' (Darmstadt 2003), pp. 13, 32, 42, 53-57, 68, 76-83, 108, 133, 136, 154, 170-187.</ref> The individual performing the ''deditio'' was required to demonstrate his self-humiliation by removing his shoes, donning a penitential robe, or copiously weeping. He was then to throw himself at the feet of the king, begging the king do with him as he would. The king would then raise the supplicant from the ground and show forgiveness with a kiss or a hug. Following a brief symbolic term of imprisonment, the supplicant would then have his previous obligations and offices restored to him in a display of magnanimity by the king.<ref name=UmDeditio>Gerd Althoff: Das Privileg der deditio. Formen gütlicher Konfliktbeendigung in der mittelalterlichen Adelsgesellschaft. In: Ders.: Spielregeln der Politik im Mittelalter. Kommunikation in Frieden und Fehde. Darmstadt 1997, pp. 27-52, 99–125</ref>
Nothing about this ceremony was spontaneous. The terms under dispute had been fully discussed, explained, clarified, and agreed upon in confidence by the mediators. The ''deditio'' was the carefully staged outcome of these negotiations.<ref>Gerd Althoff: "Colloquium familiare – Colloquium secretum – Colloquium publicum. Beratung im politischen Leben des früheren Mittelalters", in: Frühmittelalterliche Studien vol. 24 (1990) pp. 145–167.</ref><ref name=UmSpielregelnlautTR>{{cite web|title=Rules of the game in Medieval Politics |url=https://perspectivia.net//servlets/MCRFileNodeServlet/ploneimport_derivate_00001046/reuter_spielregeln.pdf|work=book review of a volume of eleven articles - most of which had already been individually published in learned journals - by Gerhard Althoff|publisher=Max Weber Stiftung – Deutsche Geisteswissenschaftliche Institute im Ausland (German Historical Institute London Bulletin), Bonn |volume=23 |date=2001 |pages=40–46|author=Timothy Reuter|access-date=18 November 2020}}</ref> The mediators were in most cases the most influential men in the kingdom and were not bound by the king's instructions. Their involvement therefore served as an important constraint on the arbitrary exercise of royal power during the early and high Middle Ages. Their purpose was to show the conflicting parties a way forward by proposing solutions that could be acceptable to both sides.<ref>Gerd Althoff (2011). Das hochmittelalterliche Königtum. Akzente einer unabgeschlossenen Neubewertung. pp. 77–98, 82, 99–125.</ref> When the king violated an agreement previously entered into, it was not unusual for the mediators to intervene on behalf of the wronged party.
==References== {{reflist}}
Category:Roman law Category:Military of ancient Rome Category:Culture of the Byzantine Empire Category:State ritual and ceremonies Category:Peace processes