click here
|
Chapter 2.6: The prehistory of
"A"
Fabio P.
Barbieri
|
We have seen that the origin of A
must be in the Celtic culture of the British
north, about the military regions of the Wall.
Its historical horizon, defined by the great
event which is its climax - the destruction of
the Third Pictish Invasion - is the 410s. Its
idea of the period beyond that hinged on a vision
of British disloyalty: "once upon a
time" the British had slaughtered the
representatives of the Romans but had then been
subjected to a tremendous Roman punishment raid,
after which the Romans had imposed their own duces
upon the defeated people. The landscape we always
have to imagine as a background to these legends
is that of the Scottish Borders; and it seems
more than likely that it was in terms of the
relationship between the Roman army and the still
tribal North, rather than with the urbanized and
Romanized Britain south of York, that we must see
its ideas.
Let us therefore assume that the
Britons of the legend reflect, not
the Romano-British of south Britain, but the
tribal Celts of the north - Votadini, Dumnonii,
Selgovae, Novantae. What the story would tell us,
from this point of view, is that, at some point
before 410, the "British" - that is,
the border tribes - had assassinated the local
representatives of Rome; that they had then been
subjected to a Roman intervention of
unprecedented strength and power; and that they
had seen new and more severe Roman leaders
imposed upon them.
This has a familiar sound. In
367AD the arcani/areani betrayed the Roman
border to the Picts; whether or not the
expedition of Theodosius the elder was intended
mainly to destroy Valentinus, as I argued, this
is a clear statement from Ammianus and must be
true. And in the savage mood of the military late
empire, who can doubt that once Theodosius had
re-established Roman authority, these traitors
against Rome would be severely punished? Now, it
is as the result of such a betrayal and such an
expedition that A envisages a new aristocracy,
entirely Roman by blood (according to Gildas),
replacing the older "Britons" - that
is, an older, native aristocracy which the
Roman host had slaughtered.
This coincides with historical
fact in several points: Roman power is accepted;
it is betrayed; the Romans send over an enormous
host[1]; there is (surely)
punishment: and at some point after that, but
before the end of the Roman period, the Romans
send a further expedition to rescue the British
from the Picts (this is Stilicho's expedition of
399); some time after this, Rome refuses further
help and the British are left alone against the
menacing Picts. Those who told the story ascribed
their refusal to the fact that two further crimes
of disloyalty, described as massacres of Roman
magistrates, had taken place, one before, one
after the last rescue expedition.
These are the parallels I see: in
367 the areani, surely part of the
northern tribes, betray Rome; however we envisage
this betrayal, it surely resulted in the death of
many Romans (a Massacre of Romans) as the Picts
swept south and a whole Roman province (according
to Ammianus) was smashed to the roots. Theodosius
the elder comes with a strong force and sorts out
the Picts - and their allies. There then is a
second British crime of disloyalty, the revolt of
Magnus Clemens Maximus (383-388), followed after
some interval by Stilicho's expedition. The third
crime of disloyalty is the usurpation of
Constantine III, which was followed by the
Rescript - no more help against the Picts, my
lads! After the Second Massacre - to be read ex
hypothesi as the historical Maximus
revolt - the Romans send their last rescue
expedition - that of Stilicho; after the Third,
they explicitly refuse help - which recalls
irresistibly the Rescript of Honorius - and the
British have to fend for themselves.
It seems therefore that A's
"Roman history" may have roots in the
actual Roman history of the second half of the
fourth century, remembered with no clear
chronological framework, and stretched to last
the whole long period of Roman rule. If that is
the case, it is notable that A seems to
incorporate no memory of the nervous and feeble
start of Theodosius expedition, with a his
few detachments peering from Londons walls
to a countryside full of armed bands and beyond
it to the threatening power of Valentinus
adherents. All it remembers is what Ammianus
describes as the final stage of the expedition,
with the Roman forces, reunified by
Valentinus disappearance, sweeping north
like a gale to sort out the encroaching Picts. In
other words, if we take the cycle to be inspired
by these events, it only seems aware of Roman
activities once they impact on the Borders. The
narrowness of its vision seems to correspond to
its vague chronology, which allowed its later
transmitters to take it for a history of all
Roman Britain; and both things suggest a stage of
purely oral transmission, old men's memories
repeated by later generations with no
understanding.
However, a fundamental stage of A,
at least according to Gildas, is the imposition
of a new aristocracy of Roman blood on the
treacherous tribes. Do we accept it? Curiously
enough, A.H.L.Jones, Sheppard Frere and John
Morris proposed the same theory on different
grounds. They pointed out that the dynasties of
the later Northern heroic age claimed descent
from long-preserved pedigrees featuring
patriarchs with recognizable Roman names (Padarn,
Paternus; Cynhil, Quintilius; Cluim,
Clemens) and even possible birth-places in the
Roman world; and that Theodosius the elder, the
leader of the rescue mission, is known to have
carried out the same policy on the African
borders of the empire only four years later,
imposing Roman Christian praefecti over
turbulent border tribes[2]. This is really quite
likely; indeed, from the Roman point of view,
placing reliable officers in charge of tribes
which just proved treacherous and suffered
vicious reprisals, seems no more than obvious
policy. England did it in Ireland, not once, but
several times.
Here we seem to have all the
elements of A's legend of Roman conquest; the
stealthy British betrayal; the vast and
tremendous Roman counter-attack; the imposition
of duces of Roman blood upon the
humiliated tribes; and the fact that the Roman
rescue army (or at least, its original core) came
from outside, not from the island of Britain at
all. We then have the curious fact that, in spite
of a further act of disloyalty - the
collaboration, in "real history", of
the British army units, involving surely the
local tribes, in the revolt of Magnus Maximus -
what follows is not further punishment (we do not
hear of any severe reprisal against Britain in
388) but rather a great mission of help against
the northern enemy.
In historical terms, the problem
of comparison with known history is that military
revolts such as Magnentius', Maximus' and
Constantine's seem to be equated in A with mere
bouts of assassination of Roman duces; and
that the episode of the treachery of the arcani/areani
seems to be assimilated with the earlier
revolt of Magnentius. And the answer to this is
twofold. First, there is no indication in RA that
any British army went to the continent or
challenged Rome in any way; Nennius 30 knows
nothing of it - the Britons clearly only want to
drive the Romans out of Britain - and practically
everything that Gildas has to say about Maximus
invading the continent is taken fair and square
from Roman history (B) and especially from
Sulpicius Severus. In other words, there is no
reason for us to believe that A, when it was
written down, remembered anything about the
reality of "British" disloyalty to
Rome. It may have originated in memories of armed
revolt and reaction, but the author that turned
old mens vague memories into a grand legend
of nations only knew that the British had been
disloyal to Rome, not how, why or where. The
apocalyptic last battle of Maximus and Theodosius
took place far from Britain, and there is no
reason to believe than any British tribal
auxiliaries, if any had come to the continent
with the usurper, ever came back to tell of it.
As for Magnentius, I have repeatedly pointed out
that in my view the two things are closely
related: that the savagery of Catena's repression
probably caused the disaffection of the northern
tribes (as well as the seeming demoralization of
the regular army) which led, in turn, to their
defection to the Picts and the troubles before
367. There is no particular reason why the
ancient witnesses of the northern tribes should
remember them as two separate episodes; and we
may be sure that they would see the whole
seven-year series of events in the light of their
own part in it, which was not that of outright
rebels so much as that of traitors selling the
pass to the Picts. Indeed, the underlying notion
that Roman law is an unbearable weight, a iugum
that breaks the people's back - it was said to be
resentment at the heaviness of this law that led
to the conspiracy of the leaena dolosa and
the First Massacre - might well bear some
relation with the demoralizing effect of the
para-legal horrors of Paulus Catena, carried out
in the name of Roman ius.
These ideas, made vast and
general, became in my view the skeleton for A's
legend of Roman Britain. If we accept this, we
can among other things strengthen the vague
historical framework and chronology provided by
those Northern dynastic lists: they did indeed
begin with actual Romans, and after 367. But more
importantly still, we would be able to see how in
what ways a genuine historical memory of the
origin of dynasties which remained in control for
generations (turning all the while into native
British chieftaincies with native culture and
aims) could turn into a myth defining a whole
world-view.
The myth-making imagination got to
work on a real series of events, whose sequence
was transmitted from the memories of old men with
some degree of precision but without the
chronological precision or the awareness of a
wider world typical of the written Roman culture.
At some point in the very distant past, Rome
imposed its majesty over a British world which,
in an even more distant antiquity, had been
independent. At some unspecified stage, a series
of events begins: the British become displeased
with the heaviness of Roman ius; they
murder Roman envoys; a gigantic Roman host
(Theodosius the elder) comes, wreaks retribution,
imposes its own chosen leaders on the punished
tribes, and goes back to the Continent; there is
further disloyalty (Magnus Clemens Maximus), as a
result of which the British are left alone and
defenceless against increasingly rampant Picts
(since the destruction of Maximus was a very
bloody affair, that weakened the borders of the
whole western Empire); the Romans were begged for
help and came one last time (Stilicho); and,
after one last piece of disloyalty (Constantine
III, in whose revolt a large body of British
highland troops, the so-called Honoriaci,
took prominent part), the Romans, with a written
document, washed their hands of British defence.
The myth-making imagination formed
a structure out of these memories. British
disloyalty, Massacre, and Roman retribution,
became a principle defining the relationship of
the two peoples. More interestingly, the triadic
notion of three successive Roman invasions and
three successive Massacres turns out to be an
instrument of analysis. One Roman invasion
defines majesty: the Romans come because they are
masters, they come without resistance. The
second defines power - immense power - and
British powerlessness and shame. And the third
defines the noblest function of majesty and
power, which is compassion for the unfortunate
and help for the helpless. The three separate
headings, into which this analytical narrative
divides what the teller saw as the core of Rome's
relationship with (north) Britain, are not
arbitrarily disposed; each develops out of the
preceding one. The establishment of majesty
motivates and justifies the use of force: once
Rome's own representatives are murdered, Rome can
do nothing else than avenge them - both out of
duty to its own slighted majesty, and out of very
human anger at their deaths. And once Roman
majesty is established both in law and in fact,
without any further opportunity for resistance,
Rome cannot remain indifferent to the plight of
people who belong to her; as anger was the
legitimate and justified reaction to British
treason, so compassion and protection are the
legitimate and justified reactions to British
helplessness. In fact, here are the two aspects
of majesty, punishment and protection, in one
structure.
The analysis extends into
collateral areas. The legend of the
"stamping" of gold and silver, and the
removal of wine and olive, is certainly not
dependent on any historical memory, obscured or
otherwise; gold and silver had been stamped by
Rome for centuries, and no grapes or olive had
ever grown in the land of oats and kale. It
follows that it is part of the set of categories
by which the memories were interpreted - or, to
look at it another way, the set of categories
that were imposed on the memories. Evidently, the
seizing of power over wealth and over substances
of sacrifice belonged to the second stage of the
analysis of royal power: it was part of the
process of seizing by force a sovereignty already
conceded by law. The Romans assert their power
over precious and sacred substances not at the
first stage, the stage of assertion of majesty,
but at the second, the stage of imposition of
Roman power by armed might.
Furthermore, though Christian
ideas are evident in the nature of the
sacrificial material, and Catholic ones in the
fact that once it is removed to Rome, it does not
come back, the legend harks back to a mentality
in which control of sacrificial material was one
of the royal functions: the king controlled
sacrificial material because of his innate power
over wealth, expressed in armed strength. This is
hardly a Christian idea; on the other hand, it is
at the back of the many Celtic stories about
cattle raids. In Celtic ideas, control of cattle
is of great importance, no doubt because it is
the finest pagan sacrificial substance,
except for man. When this form of thinking, in
which the royal element of society controls
sacrificial material though the druidic element
does the sacrificing, was misapplied to the
Christian Eucharist, then a purely incidental
fact (that one of the basic materials of the
Eucharist - wine - and an instrument of
Jewish-Christian blessing - olive oil - are found
only in the Mediterranean and cannot grow in
north Britain) was worked into a picture of
ultimate religious dominance from Rome; even
though the other substance of Christian sacrifice
- Bread - is quite native to Britain. And this
religious dominance was seen as the residual or
even the final effect of ancient Roman sovereign
power, rather than as the result of a wholly
different sanction, a sanction from God which had
little or nothing to do with the human power of
Rome.
(Of course it is quite possible
that, from a North British perspective, Palestine
and Greece and Italy should appear as one and the
same thing, part of the same Roman world, all of
it invested with the same sovereign quality; in
which case the Palestinian heritage of the Church
would not be seen as separate from the conquering
power of Rome as manifested - the legend thinks -
in British history.)
The narrative of RA, therefore,
appears to embody a sophisticated analysis of the
Celtic view of royal power, cast in native
categories, but adapted to allow for the fact
- if not necessarily an understanding - of
the new Catholic religious practices. While A's
relationship with the historical past has - to us
- the kind of confusion we tend to find only
among the ignorant and the illiterate, the story
it formed became the vehicle for social and
religious ideas of considerable sophistication
and analytical shrewdness. This kind of
elaboration cannot depend on mere peasant memory;
it bespeaks a social group with a habit of
structured analytical thinking, in categories
which - in spite of a firmly asserted Christian
identity - largely escape the Christian world of
thought, and appear rooted in the Indo-European
Three Functions. There were people - a class of
them, not just an isolated genius - trained to
think in what, broadly speaking, we may call
analytical terms. But the analysis was not, as it
would be among us, separate from the narrative;
rather it was part of it, its very vehicle and
backbone. Hence the importance of triads - a
natural analytical form of thought - in the
structuring of the story.
In the case of A, therefore, it is
imprecise to speak of "popular memory";
the historical memory we have in A belongs to an
illiterate but educated class of storytellers,
trained to structure their stories analytically,
as instruments of understanding of the world. A
whole theory of sovereignty and power may be
drawn from the legend of A.
And mention of royal power is to
the point in another way. The idea of British
treachery and Roman revenge did not embed itself
in North British memory - and what we may call
North British traditional sociology - by chance.
It must have reflected the power of dynasties
whose ultimate sanction was their Roman
nomination. The legend is, in this, quite
frighteningly realistic: the Roman duces
are there to enforce the power of Rome, even
where the armed strength of the empire is not
directly present. This is the ultimate horizon in
North British memory, beyond which, when A was
compiled, nobody could see. Therefore it was
imagined as the permanent condition of contact
between these two peoples, Romans and Britons.
The picture was certainly reinforced by the fact
that, while the "Roman" dynasties - by
now thoroughly Celticized - were still present in
the North, the Roman empire as a reality had
ceased to exist in Britain. In terms of myth, it
had taken its place among the great things of
old, the things which create reality: the element
of treachery, violence, and submission, had its
value not as itself, but as the precedent for the
established royal power of the present ruling
dynasties.
Outside written texts, legends
don't survive without reason; few things are more
mortal than a legend told about an entity that
has ceased to exist. The books are full of
legends that are no longer of any interest to the
descendants of the people who told them, because
they no longer concern living fact. A classic
instance of this is Nennius' evident lack of
interest in A itself. Nennius only mentions A,
briefly and messily, because it exists in writing
and in Latin. Three centuries before him, A was a
vigorous presence, a major part of the Gildasian
cultural heritage. Even the critical attitude of
Gildas and maybe one or two other sharp wits
(such as the person who pointed out how absurd it
was to think that olive trees ever grew in
Britain and were taken away by the Romans)
testifies to its importance. Born in an oral
culture, grossly distorting the facts of
late-Roman frontier politics, A had, by Gildas'
time, entered the life of a written, indeed
intensely literary culture, and was being placed
within the kind of debate that goes on by means
of written books.
Nennius and Gildas agree that A
stretched from the beginning to the end of the
Roman period, but are both terribly vague about
dates. This is hardly surprising, if we accept
that a sequence of events lasting roughly 50
years - from the treason of the areani
some time before 367 to the defeat of the Picts
some time after 410 - had been superimposed over
a vaster and vaguer awareness of the depths of
time of Roman power. In point of fact, there is
no need for the original memories to have been
grossly mistaken about the facts they told: what
they seem to have said is that, some time after
the Romans had come to north Britain to defend
the land against the Picts - an event which
supplies the absolutely primordial situation,
with Rome as the protectors and the Picts as the
enemy, whose beginning is the beginning of
history - the Britons found Roman ius a iugum
and indulged in the First Massacre. What this
says is, quite simply, that there was a period of
unchallenged Roman power that is the ultimate
horizon of memory, and which was first broken
when oppressive Roman ways drove the British to
the First Massacre. None of this is wildly
unhistorical; and there seems to have been a
rough perception of the time span involved.
Nennius 30 gives a precise number
of years, 348, which conflicts with that of the
Seven Emperors - 409 years - and must belong with
the original notice so clumsily summed up in
ch.30; there is, therefore, a good chance that it
may be part of the original picture of A, and
certainly inheres to whatever version reached
him.
Do we therefore suppose that the
redactor of A had any sort of chronological
learning? I don't think so. Though 348 years is
not very far from the actual period of Roman
power in Britain[3], it is far enough to
rule out minor errors in calculation; the best we
can call it is a rough approximation, clearly
showing that no first-rate annalistic tradition
lay at its back. On the other hand, the number
strongly suggests some sort of numerology. 348 Is
the number of days in a lunar twelvemonth,
twenty-nine multiplied by twelve. This seems to
hint at some kind of incompleteness about Roman
power, as if it stretched imperfectly over a
whole describable as a year. The Celtic year was
solar, and the lunar year, of course, is famously
short of its 365 days. What the story seems to be
saying is that the Romans only last a lunar year
of years, 348 years instead of the perfect solar
365; 17 years are left over - presumably some
sort of completing period of time. This must
surely be related to Roman inability to complete
and perfect the defence of Britain by subduing
the Picts, or to placate their unhappy British
subjects. This is probably a message in the
carpet, intended for those who can unravel such
things - a circle of initiates (probably the
storytellers themselves) who can read meanings
into the structure and chronology of the story.
The class of native storytellers
among whom A originated must have been
particularly interested in the power and
legitimacy of the kings, or chieftains, whose
origin legend A is; which reminds us of the very
well attested Welsh and Irish bardic classes. It
was these people who handed down this legendary
echo of the historical establishment of Roman
dynasties in southern Scotland, along with its
political message (the duty of Roman rulers to
keep their subjects under merciless control in
the name of Roman majesty) to an age in which
Rome was a fading memory. Some generations of
Romans had ruled the frontier tribes by the time
that the Saxons seized what Prosper Tiro of
Aquitaine had only recently called a "Roman
island"; time enough to impress on the
natives the significance of their Roman
aristocracy. At the same time, that aristocracy
had become embedded in the tribal world of the
North to the extent of feeling the need to
support storytellers or bards at their own
courts, wielding Celtic verse and Celtic ideology
in the service of Rome. A partial parallel would
be all the millions of Indians who, in the course
of two centuries, gave their allegiance - not
infrequently genuine and even heroic - to
England's foreign rule, fighting her wars,
serving her administrators, even learning to
beautifully use her language; but never, at the
same time, losing their religious and national
identity.
There was probably a change in
religion. Let us start from the fact that the
scheme of A was understood to extend over the
whole Roman period; and go on with the theory
that its memories referred in fact to only sixty
or so years before 410. Now, according to Gildas,
the Roman conquest of Britain was roughly
contemporaneous with the rise of Christianity.
This is in fact historically correct (Our Lord
died in 33AD, Claudius invaded Britain eleven
years later), but Gildas gets the chronology
wrong. His seventh chapter ends with the Roman
take-over of British wealth, which implies an
already considerable involvement; the eighth
tells of the spread of Christianity to Britain,
involving the emperor Tiberius. Tiberius, of
course, came before Claudius. What is more,
Gildas sees the two things as close and to some
extent connected. Christianity reaches Britain
while (interea) the Romans were setting up
the punishment structure that follows the Second
Invasion, and, it is implied, in the period in
which (according to a legend Gildas took as fact)
Tiberius Caesar had forbidden the persecution of
Christians.
Gildas' ch.8, whose rhetorical and
syntactical fireworks we already met, does not
merely adapt a passage from Rufinus, but fits it
to the specific circumstances of Britain. Rufinus
speaks of the true Sun rising over mankind at
large; Gildas, of the same Sun coming to warm,
specifically, the frozen and remote island, the
furthest in the world. It is cold Britain that
the Faith is coming to warm an arrival
which, curiously, follows the Second Expedition,
which had seized not only political, but
religious power in the shape of its substances,
oil and wine. The Second Expedition is
religiously decisive.
To interpret A's picture, we have
to see Gildas' account as subject to two separate
chronologies: the explicit one, drawn from the
written Roman and Christian history time-scale,
in which Christianity appears in the reign of
Tiberius; and the implicit one, involving the
last fifty years of Roman power in north Britain,
on which the whole legend is built. Gildas claims
that the incolae received the teachings of
the true Sun, Christ, with little enthusiasm (licet
tepide[4]), but nevertheless
steadily and with no backsliding[5]. He understands this to
mean that Britain was Christian from the days of
Tiberius, which is nonsense; but in terms of the
implicit time-scale, it follows the Second
Invasion and the Roman takeover of gold, silver, aes,
wine and olive. In terms of the implicit
time-scale, therefore, Christian sacrificial
practice is forced on the natives by the Second
Expedition. The takeover of wealth of the Second
Expedition involves a Christian set of
sacrificial substances; that is, it places the
northern tribes not only under the control of
Roman dynasties, but within the religious power
of the Roman Church.
The ideas here are slightly
involved: Gildas interprets the Second Invasion
and the Taking of Wealth as the antefact of the
acceptance (licet tepide) of Christianity
by the natives, although they seem to pre-date
the coming of Christianity. It is possible that
the taking of Christian religious substances by
the royal tribe that is the Romans may have
pre-dated, in the legend, the arrival of
Christianity itself; that is, that the possession
of Wine and Oil by the Romans may have been seen
as a pre-condition, even as a prophetic
foreshadowing, of the coming of the Faith.
Whatever the case may be, there is
a definite association between the Taking of
Wealth and the arrival of Christianity, which
seems to hint at a definite political imposition
of the imperial and Catholic form of the religion
by Theodosius' nominees on North Britain beyond
the Wall. By the time A was written, the
descendants of these force-fed lambs cherished
their Christian identity as a differentia,
placing them above their hated northern
neighbours. (This is not entirely different from
the way watered-down Protestantism was stuffed
down very unwilling English throats a thousand
years later by the monster Henry VIII and his
scoundrelly new nobility, only to be internalized
by the descendants of his victims and become a
mass of inalterable and vicious popular
prejudice, showing its brutal origin in its
unthinking violence, that was to bedevil the
country for centuries.)
It seems highly likely that the
imposition of Roman dynasties on the frontier
tribes must have involved an official imposition
of Christianity; their religion would have been
one of the reasons why Theodosius would have
selected them for the job[6]. From that moment on,
there is no reason to imagine that the Roman
dynasties and their courts ever ceased to be
Christian and Catholic; at least as long as they
valued their Roman identity (St.Patrick blasted
one of them, Coroticus, for being neither Roman
nor Christian at heart). Now we can assume that
the learned classes of the tribal North depended
on the royal tribal courts; and it follows that
they must have adopted the new faith, at least
superficially. The presence of organized Roman
Christianity also means that another learned
class - priests and possibly monks - must have
made its appearance under royal and Roman
protection.
The imposition of Roman rulers
north of the Wall was only a part of the
settlement that Theodosius the elder tried to
impose on the country. His report to the Emperor
recommended the reorganization of the lost
province, renamed Ualentia and probably
corresponding to the North and up to York; it was
for the territories north of the Wall, he
preferred not to proceed to annexation, but to
guarantee the future allegiance of the tribes by
imposing Roman rulers, leaving the tribes
politically intact. This seems to agree with what
we have seen of the Celtic mentality, which found
changes in dynasty much easier to understand than
annexations; it seems as though Theodosius must
have taken good advice about the way to deal with
natives.
His actions suggest a radical
divide between Britain south of the Wall, where
even after a disastrous Pictish invasion a legal
and military Roman structure could be rebuilt,
and Britain north of it, where, even after what
must have been an equally disastrous Roman
punishment, strong tribal loyalties were to be
exploited in the service of Roman praefecti,
rather than force the transformation of the
region into a Roman territory. There is nothing
to suggest that similar tribal entities, with
royal courts and learned classes of an
unmistakably Celtic type, existed in what was to
become Ualentia, whether or not Latin was
spoken there. Ethnicity is more than language:
even after what we must assume to have been
pretty severe punishment, the tribes beyond the
Wall had a whole self-standing political and
cultural structure, centred on the royal court,
into which the Roman Praefectus -
presumably followed by a family, other
functionaries, and at least one priest - could
simply walk in, taking the place of the tribal
king to the extent that, if not he, his
successors at least will entertain native bards
in native style. There is no evidence for any
such thing south of the Wall. Whatever the
relationships between Roman and Celtic culture in
those highland areas (Pennines, Northumberland
and Durham, Wales, Cornwall and Devon) that were
within the borders of the Roman provinces, A has
its origin beyond the Wall, among those tribes -
Selgovae, Novantae, Votadini, Dumnonii - that
come within the wider area of operations of
forwards Roman power; and their descendants (or
those who claimed to be) are lords of the
Gododdin in their southwards march, or kings of
Strathclyde[7]. It was on these tribes
that Theodosius imposed Roman rulers, and it was
their Celtic culture whose long-term reaction to
Roman conquest and Christianization is expressed
in A.
Finally, if the echoes of the
Saxon invasion I have felt in RA are really
there, then A is the result not only of one, but
of two stages of ideological evolution: firstly,
the acceptance of the new Roman aristocracy by
the native storyteller class (surely involving
some sort of conversion to Christianity, the
religion of their new masters); and, later, a
reinterpretation of those same dynasties in the
light of the new Saxon power. The narrative that
became A obviously began to live more or less as
soon as the Roman dynasties were imposed on the
North; at what point it became the intellectual
property of the storytelling class I postulated
cannot be guessed, but it must have been somewhat
later; and it must have represented the point at
which that class entered the service of the
conquerors. The story is not so jumbled that its
main lines are not in keeping with the historical
events that gave it birth; but that is not
actually evidence of anything, since the
dynasties which it served spoke Latin and could
read and write, and therefore keep written
records. The only thing that can be said for
certain is that A existed in the form I
reconstructed, a generation or two before Gildas.
Notes
History
of Britain, 407-597 is copyright © 2002, Fabio
P. Barbieri. Used with permission.
Comments
to: Fabio P.
Barbieri
|