4 Outlawry, Exile, and Banishment: Reflections on Community and Justice PAUL DRESCH Coriolanus. Despising, For you, the city, thus I turn my back: There is a world elsewhere. Aedile. The people’s enemy is gone, is gone! (Shakespeare, Coriolanus Act III, scene 3) In a volume on community and justice we need to recognize that justice may be done within a community or by exclusion from it. Outlawry is then of obvious interest. Bracton, c. ad 1250, sets upon outlaws worse than the mark of Cain, so ‘they carry their judgement with them and they deservedly perish without law who have refused to live according to law’ (Thorne ed. 1968–77: ii. 354). Their condition seems to reach to the world’s end. Yet one group’s outlaw can elsewhere be recognized, by those expelling him, as another group’s refugee. For a period in ancient Rome losing one city law, for worse or better, meant adopting the law of a different city (this will be discussed further in the chap- ter), and at the fringe of medieval Europe the Icelandic skógarmaðr was every man’s potential prey but the fjörbaugsmaðr —although he was dispossessed and, before leaving Iceland, could be killed without penalty beyond certain roads and places—was not open to being killed abroad (Dennis et al. 1980: 93, 109–11, 163 and passim): he was expelled for a time from the law-world of Iceland, but not from a broader world I am very grateful to Jane Chong for allowing me to read her piece on outlawry in advance of publication. I should also thank Georgy Kantor for leads on Rome, and Alice Taylor and Tom Lambert for comments. Where I have ignored their advice, the faults that result are mine. acprof-9780198716570.indd 97 4/18/2014 12:24:21 PM