BATHS OR BAPTISTERIES? HOLCOMBE,LUFTON AND THEIR ANALOGUES

Summary. Prominent octagonal buildings in the fourth-century villas at Holcombe (Devon) and Lufton (Somerset) have usually been interpreted as bath-suites. This paper questions this view and suggests that they were linked with early Christian ritual, probably baptism. The exceptional character of these structures in the context of bathing is underlined. Their analogues are most evident in early Christian baptisteries of fourth- and fifth-century date in Gaul and Italy, offering support for linkage between Christian communities in late Roman Britain and those in the adjacent western provinces. Other possible sites of baptisteries in Britain are noted.     

Dark Age Traffic on the Bristol Channel, UK: A Hypothesis

Exotic pottery from the eastern Mediterranean and southern Gaul in the late 5th to 7th centuries is recognized as the characteristic find from Dark Age sites in Ireland and western Britain. But there is no consensus on the mechanisms by which they arrived. Interpretations range from diplomatic gifts through souvenirs to commerce. This attempt to resolve the issue is based on sites around the Bristol Channel. The quantities of pottery and numbers of sites are used to generate a rough estimate of the number of ships carrying the pottery to the area. It is argued that the estimated volume represents commercial trade.
© 2007 The Author     

The image of the Frankish kings in the poetry of Venantius Fortunatus

The poetry of Venantius Fortunatus is a sadly neglected historical source for sixth-century Gaul. Amongst the literary material that has survived from that age, the works of Gregory of Tours loom large. Since Gregory provides us with the sole narrative history of Gaul for much of this century, we are forced to see Merovingian society through his eyes. Venantius wrote panegyric, and an age such as ours, which values sincerity of expression, finds little that is attractive in that genre. Despite this, Venantius' poetry affords us a vantage point from which to view the Frankish kings. It also provides important evidence for the nature of the cultural fusion of Germanic, Roman and Christian elements that was taking place in the Gaul of Gregory of Tours and King Chilperic. The poems written for the Merovingian monarchs suggest that Venantius sensed a Frankish hankering after the trappings of Roman imperial authority. He wrote, perhaps with didactic intent, to give full exposition to the traditional Roman conception of the just ruler, coupled with the more recent ideal of the orthodox Christian monarch that was still current in the Byzantine Empire. When Venantius Fortunatus journeyed to the courts of the barbarian kings, he brought with him his cultural baggage from Byzantine Ravenna.     

Beyond cemetery walls: early medieval funerary topography and Christian salvation

The article examines how the topography of the Christian cemetery in Merovingian Gaul mirrored the status which the souls of individuals were believed to occupy in the sphere of the next world. In practice, moreover, the clergy's treatment of Christian corpses was often perceived as determining their fate. Drawing on both literary and material evidence, the article argues that the boundaries established between the faithful and the damned in the Christian cemetery supported the Church's claims to sacral authority in this life and the next.     

Building urban Christian communities: sermons on local saints in the Eusebius Gallicanus collection

This article uses the sermons in the anonymous collection known as the Eusebius Gallicanus to explore the ways in which preachers in fifth-century Gaul tried to build urban Christian communities, focusing particularly on the subset of sermons which deal with local saints. In these sermons preachers adapt a tradition of Christian language and thought to the specific circumstances they faced. They seize the opportunity provided by their subject matter to evoke a vision which is urban, localized, and which stands in contrast to more 'universal' conceptions of Christian community.     

BRITAIN, the VENETI and BEYOND

Summary: Archaeological and documentary evidence for contact between north western France and central southern Britain in the first millennium BC is presented and discussed. the tin trade may well have been the principal motivation for contact until the late second century BC when, following the foundation of Provincia Gallia Transalpina, the Roman-dominated wine trade appears to have itensified cross-channel intercourse. the position of Armorican middlemen is considered and port sites such as Alet and Hengistbury are discussed. A Wessex Contact Zone is defined within which overseas trade and local industrial production were focused. the economic and social effects of these systems on other parts of Britain are briefly outlined.     

Exotic Celtic Coinage in Britain

This paper examines the c. 250 'exotic' Celtic coins found in Britain, defined as coins originating beyond Armorican and Belgic Gaul. The coins are considered in relation to their typology, their contexts of discovery and their distribution. Several key themes emerge: the occasional import of early continental staters, perhaps in the third century BC; the arrival of fine copies of Massiliot bronze issues during the second century BC, leading to the development of British potin coinage; and, from the first half of the first century BC, the importation of an increased number of exotic coins, mostly from central Gaul, primarily to Chichester, north-east Kent and the territories north of the Thames.     

OPPIDA AND THE ROMAN ARMY. A REVIEW OF RECENT EVIDENCE

Until recently it has been commonly assumed that the Roman army made relatively little use of pre-exising fortifications such as hillforts and oppida. The accumulation of evidence over the past twent years suggests that this view is to be modified. The informastion now available from Gaul, Germany and especially from southern Britain indicates that military use of prehistoric strongholds was widespread and probably far from rare, notably in he early phases of occupation. Such use might reflect political control in the case of large oppida like the Titelberg, Camulodunum and perhaps Maiden Castle, or the securing of supplies, or possibly on occasion the use of native levies.     

Monks and lay communities in late antique Gaul: the evidence of the Eusebius Gallicanus sermons

The Eusebius Gallicanus sermons reveal the congruity in late antique Gaul between the models of pastoral care for monks and lay Christians. For these Gallic clergy, there was little antagonism between monastery and world. Preachers to both audiences share a common central concern with the defence of community and in this respect they differ from some of their contemporaries. The sermon collection demonstrates that the ascetic world in Gaul was far from monolithic and that pastoral care could be highly individualised and responsive to the demands of local communities.     

GETTING SMASHED: THE DEPOSITION OF AMPHORAEAND THE DRINKING OF WINE IN GAUL DURING THE LATE IRON AGE

This paper aims to summarize current research on the chronology, provenance and deposition of Italian wine amphorae and associated material culture (ceramics and metal vessels) in Gaul from the second to the end of the first century BC. Recent studies have linked the consumption of imported wine in Gaul with the elite and/or a warrior class who organized great feasts in enclosures and sanctuaries. Instead, it will be suggested that access to wine in parts of central eastern France at least was relatively open while in some cases wine was being drunk by individuals involved in various industrial activities.     

The disappearance of the ancient landscape and the climatic anomaly of the early Middle Ages: a question to be pursued

Archaeological surveys and rescue archaeology have now dated the disappearance of occupied sites in late antiquity with considerable precision, especially in the Rhône valley and northern Gaul. Landscape archaeology has shown a conversion from arable to pasture and reforestation during the same period. Recent studies of the climate of the first millennium show that this was also an extended period of wet and cold climate. How these phenomena were connected is an important research question. A preliminary suggestion made here is that since reversion from arable to pasture affected regions as far apart as Italy and Poland it cannot simply be ascribed to the political and fiscal dislocation of the ancient world, but should be understood as one effect of the climatic anomaly.     

Metals, Salt, and Slaves: Economic Links Between Gaul and Italy From the Eighth to the Late Sixth Centuries BC

Summary.   This paper discusses the role of metals, salt, textiles, and slaves in the development of networks of reciprocal exchange that interlinked the élites of Etruscan Italy and Early Iron Age Gaul between the eighth and sixth centuries BC. Maritime and transalpine contact are considered separately. Certain regional specialisms in Gaul are discussed: metals in the west and centre, supporting prosperous HaD élites around the rim of the Massif Central, salt on coasts and in the east, perhaps in exchange for Italian textiles, and slaves perhaps especially from the sixth-century BC Aisne–Marne/Mont Lassois complex. A principal point is to establish the ubiquity and economic importance of women and children as domestic slaves both in Italy and Gaul and their consequent significance as valuable objects of élite exchange. Development in patterns of slave procurement during this period are considered.     

Food Poverty and Christianity in Britain: A Theological Re-assessment

The Christian response to food poverty in Britain has generally been two-fold. Foodbanks have become synonymous with Christianity and exemplify its charitable ethos. However, Christian churches have also called for social justice so that people can buy food in the normal way. Both responses are theologically problematic. The idea of foodbank is borne of a privileged theology that celebrates charitable giving, despite the humiliation it invites on recipients. Although social justice approaches originate in human rights discourse, the location of these rights in food consumerism means that it is equally privileged. Drawing on contextual and liberation theology, as well as ideas from radical orthodoxy, I argue that food poverty is better understood when we assign epistemological privilege to the poor. This leads me to advocate an alternative Christian response to food poverty.