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Chapter 2.8: The date
of "A"
Fabio P.
Barbieri
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I will now risk my neck on the
perilous (to me) ground of textual criticism. I
submit that, in the first sentence of Nennius
ch.30 (tribus uicibus occisi sunt duces
Romanorum a Brittannis), a Brittannis
must be a blunder. In the rest of the chapter,
the British are called Brittones, plural
of our old friend Britto, and the natural
form for "by the British" would be a
Brittonibus. The form Brittannis
suggests the first declension ablative plural, Brittanniis,
"by, from, the Britains".
Britanniae was the
late-Roman word for the four or five provinces of
Britain. It was obsolete by the time of Gildas,
who always speaks of Britannia in the
singular. As for the preposition a,
"from, by", it is either a blunder for in
or apud, or else a sign that something has
dropped out, and that the original said something
like tribus uicibus occisi sunt duces
Romanorum et pulsi a
Brittanniis, "the leaders of the Romans
were slain three times and expelled from
the Britains". A palaeographer I am not, and
those who can judge of these matters may decide
that I have seen something that is not there; but
I offer this view for their consideration, the
more hopefully since it seems to chime in with
the most unlikely of parallels. If ch.30 tells us
that "the Roman leaders were killed in the
Britains", giving no account of the method,
but insisting on the place: there is the
fact that The dream of Maxen Gwledig, of
all things, has Maxen vanish in Britain so that
the lords of Rome think he is dead. Roman
leaders, rectores, duces, reges, and
ultimately an Emperor, go to Britain - and
vanish. But this parallel only holds up if we
read that opening sentence as tribus uicibus
occisi sunt duces Romanorum in Brittanniis,
emphasizing the place rather than the people.
If I am right, then, apart from
comparative considerations, the most important
fact to be drawn from this is that the unknown
author was referring to Britain in a way that was
already obsolete by Gildas' time. Britanniae is
a clear marker for the date of a text or item:
fifth-century writers - St.Patrick, Constantius
of Lyons, the Gallic Chronicles - all speak of
the Britanniae, while no sixth-century
writer ever does: Gildas, Gregory the Great,
Isidore of Seville, Procopius, Aponius,
Cassiodorus, Zosimus, Jordanes (except for once
when he is quoting from an earlier source) and
Venantius Fortunatus all use the singular, Britannia,
Brittia, or any one of a dozen spelling
variations.
It is particularly interesting to
find that St.Patrick's biographer Muirchu, in the
late seventh century, makes the same mistake I
postulate as having happened before A reached
Nennius: he uses Britannis twice where he
was certainly reading an ancient Britanniis.[1] Writing a century
earlier, Gildas uses the singular without
exception; yet I have shown that he must have had
fifth-century sources, possibly including the Narratio
de Imperatoribus..., which must have used the
plural. He consciously turned fifth-century Britanniae
into sixth-century Britannia; he was aware
of the change of terminology, and consciously
modified his source material. The same is
probably true of Procopius. Muirchu, however,
writing when Gildasian Britain was a fading
memory and England an imposing and Catholic
reality, did not understand the difference, and
misunderstood Britanniis as Britannis.
The author of A used Britanniae.
The correspondences between Nennius and Gildas
show that A was written in Latin; clever Latin,
to judge from the ius/iugum/iuramentum
pun. A must be older than Gildas, who wrote in
561. On the other hand, though its writer or
writers was/were familiar with the fifth-century
plural Britanniae, he/they knew nothing of
the real and permanent presence of Roman troops
in the north of Britain during Roman rule, had no
idea that the Romans had ruled in Britain until
407, and thought that the Rescript of Honorius
was a response to an appeal from a separate
entity Britain. One of the triads that form
As narrative backbone is "three Roman
invasions of Britain", always seen as invasions
from outside; both Nennius and Gildas have
most of the Romans returning to Italy after
setting up rectores or imperator cum
ducibus. Living memory of Roman presence on
the Wall had been well and truly lost.
Now then: if we date the end of
Roman presence to 410, then its living memory
must have lasted, even in the north, until
450-460, when those who were adult when it ended
died out. We may be sure, from St. Patrick if
no-one else, that the plural name Britanniae
had outlasted Roman rule proper for some decades;
and we can be just as sure that it had ceased to
be used at some point before the sixth century -
perhaps at the same point in which Roman law,
which defined the four or five provinces that
were the Britanniae, was rejected in
favour of resurgent Celticism. In other words,
the author/authors of A had learned to call the
Roman part of the island Britanniae from
someone to whom it was natural to do so, but
his/their picture of Roman history took its shape
after about 460. He/they may even have
specifically used this nomenclature to allude to
an older age, when the country was called Britanniae,
in the plural, remembering that that had once
been the case but that at some definite point in
time the name changed; if Gildas knew and
consciously used the change of name, why not his
predecessor/s?
A's evident Christianity has
something to tell us. The legend of Rome's claim
to the sacred substances of the sacraments, wine
and oil, does not remove[2] that other link to a
sacred rather than secular Rome, the
never-revoked "taking away" of oil and
wine. The Christian pattern at the heart of the
story, with God taking the role of
sovereign/helper and ultimate high king of
Britain vacated by the temporal power of the
Romans, shows that British identity was defined
by the relationship with Catholic and Christian
Rome; we British are Christians, the Pagans are
that other lot. This means that Britain's
pagan past had been thoroughly forsaken: the
fight between British and Picts and the fight
between Catholic Christians and outright Pagans
are one and the same. Yet as late as the 360s,
Britain had enough Pagans to finance the
sumptuous new temple at Lydney.
The use of Britanniae in
the midst of a faded historical background has an
attractive partial parallel in Constantius of
Lyons, biographer of St.Germanus of Auxerre. When
Constantius was writing in the 480s, old and ill,
the Saints two journeys to Britain, which
he described, were barely, just barely within
living memory (429 and 437). The country to which
Germanus travelled was certainly the Britanniae;
but at the same time, Roman and post-Roman social
institutions had already faded from memory. I can
do no better than quote C.A.Snyder:
"Constantius, when speaking of Gaul and
Italy, describes the people as populus or plebs
belonging to a city (Auxerre, Milan) or a
province (Armoricanae, Augustudense); only
in Britain are the inhabitants given
ethnolinguistic labels (Brittani, Saxones,
Picti), the sole exception being the Alani,
who were occupying part of Italy (Vita,
4.28.6). Constantius never uses the term Romani.
This serves to separate himself from the people
of Britain, who are too remote (like the Alans)
to speak of in the same [familar terms as] the
people of Gaul... he names Gallic cities, whereas
in Britain he speaks only of vague regiones...
after the debate, Germanus is approached by a uir
tribuniciae potestatis ["a man with the
office of a tribune"]. This apparently
specific piece of information is ambiguous
compared to Constantius' precision in Gallic
matters: was this man a military tribune? an
administrative one? or both?... presumably he is
trying to describe for his Gallic audience a man
in Britain who exercised the "power"
that a tribune would in Gaul... Elafius is
described as regionis illus primus and was
supported by the provincia tota. [This] is
even less precise..."[3]
Whatever dating scheme we accept,
it is certain that between Germanus' journey
(429) and Constantius' book (480-490), the Saxon
revolt has taken place. Constantius cannot focus
on the specific Britanniae, four or five
provinces organized in Roman fashion; he finds it
easier to think in terms of peoples, Brittani,
Saxones, Picti. Therefore, his use of the
word Britanniae is a genuine linguistic
survival. Constantius loved to write as though
the Roman Empire had not collapsed, with a
pernickety attention to titles and ranks half a
century out of date; he was, after all, an old
man. But the outdated term Britanniae is
the only service that Constantius can pay to the
Roman Britain of fifty years earlier. He is only
certain that his hero Germanus had saved the
Catholic faith "in those parts", so
that "those parts" are Catholic to his
day. As he is thinking of contemporary
Britain, 480-490, in terms of peoples rather than
Roman administrative districts, he must mean, by
exclusion, that the Brittani are solidly
Catholic, since neither the Picts nor the Saxons
can be imagined to be. That, of course, is the
picture of A: we Britons are the Christians, that
other lot - the Picts within its picture, the
Saxons implied though unmentioned - are the
pagans.
The conscious alteration
imposed by Gildas on fifth-century sources
indicates an awareness that what had been the Britanniae
was now singular Britannia. This may
indicate a later stage in the evolution of
political language, but it is just as likely that
the author of A, like Constantius, was being
consciously archaic and referring to the country
in the way he knew it was called in his
grandfather's day.
Constantius' relationship to
Britain's Roman past has in common with A the
fact that the plural name Britanniae is
remembered to the almost complete exclusion of
any clear idea of its political set-up. Britanniae
originally stood for the Roman provinces on the
island; but Constantius had next to no idea of
how those provinces were actually organized and
run - his vagueness about the uir tribuniciae
potestatis tells its own story. If he is more
aware of Roman realities than A, this is because
he is living in a country, Gaul, where most Roman
institutions are still in existence (even though,
as compared to the realities of his day, he shows
a conscious clinging to earlier times); but he
sees post-Roman Britain almost exactly as A sees
it.
This agrees with my otherwise
highly theoretical earlier remarks, that A must
date to quite a long time after the arrival of
the Saxons, since if its Picts prefigure the
Saxons, then the Saxons known to A's author must
have been in the island for a long time and
survived at least one catastrophic defeat. The
likely date for A - until we determine the date
of the Celticist revolution whose charter I take
it to be - is still very broad: "from a
period long after the first Saxon settlement to a
period some time before Gildas" would still
give us anything from, say, 490, to about 540
(taking Gildas, as I said, to have written his
masterpiece about 561). If we take A, as I do, to
represent something like the charter of the
nativist revolt described by Zosimus, this period
emerges as its likeliest setting.
The fact that A is visibly of
Northern origin confirms the home of the
politico-cultural movement that led to resurgent
Celticism. As we would expect, it is the part of
Roman Britain, the northern marches, where
Romanization had made the least impact and Celtic
culture has been preserved, and which also lay
further from Saxon battlefields. The cultural
hatred it expresses for Picts and Scots does not
allow us to place it elsewhere. It may also
explain why Nennius treated it as unreliable: it
was not only historically unacceptable (both his
account of Brutus and his story of Caesar and the
Seven Emperors have an anchoring in classical
annalistic history that A signally lacks), it was
alien. In spite of its vague connections with
Roman annalistic tradition, Nennius' account of
the Seven Emperors is a genuinely Welsh
tradition, tied to at least two geographically
quite precise origins. The Emperor
Constantine was the same as the hero
Minmanton of Caer Seint; and the division between
Good Maximus and Bad Maximianus was intended to
salve the pride of a number of recognizable Welsh
dynasties who claimed descent from
Maxen. A came from a different area:
not North Wales, where Nennius worked, nor
Gwrtheyrnion, where he[4] was probably born, but
the British "old north", the area
around and across the Wall, which, in his time,
still had a vigorous, related, but not identical
tradition some of whose details eventually
filtered south to Wales or were turned into Latin
by the hagiographers of Ninian and Kentigern.
Notes
History
of Britain, 407-597 is copyright © 2002, Fabio
P. Barbieri. Used with permission.
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to: Fabio P.
Barbieri
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