Transformations of Identities

Ethnogenesis theory has brought about a seminal shift in research on ethnic identities. This chapter maps the fluidity of Frankish identity in the Merovingian realm, illustrating that the assertion and role of ethnic identity depended on the specific context in which such claims were made. In the fifth century, elite Romans and Franks were open to innovation and local collaborations. As demonstrated by Salic Law, the Merovingians built their kingdom on territorial authority. Only after 580 did they choose to be linked with the Franks as a specific group, in the context of the civil wars and the partition of the territory among different kings. From the seventh century, the Merovingian kings voluntarily increased the legal diversity inherited from the conquests with laws for specific groups, like the Lex Ribuaria, distinguished by their place of origin. This custom highlighted royal authority as well as autonomy within the kingdom. Interest in the gens Francorum grew in parallel. The eighth century brought a new unification of the Franks with Merovingian and Pippinid leaders.

“Alors Commença La France”

By the late fifth century, there were two primary barbarian powers in Gaul, the Visigoths and the Franks. Both were enlarging their territories in the wake of the final precipitous decline of Roman authority during the 470s. The expansion achieved by the Frankish king Clovis I inevitably brought him into conflict with the Visigothic king Alaric II. During the 490s, the Franks made several unsuccessful forays into Brittany and south of the Loire. Subsequently, both sides did their best to consolidate their resources. Attempts by the Ostrogothic king Theoderic to avoid direct conflict failed, and war began in earnest in 507, when Clovis made a massive attack on the Visigothic kingdom. The decisive Frankish victory at Vouillé determined the map of sixth-century western Europe: the Franks gained control of most of Gaul, and the Visigoths consolidated their holdings in Spain.

Merovingian Meditations on Jesus

The final chapter of this volume explores the conversation on Jesus held between material and textual sources, where monumental works of sculpture extend salvific themes found in the lives of saints and the verses of poets. Merovingian meditations on Jesus are multivocal, reflecting the cross-cultural rhythms of a world open to and receptive of external influences, whether originating in classical or biblical texts or hailing from Mediterranean or Northern lands. In order to prove this hypothesis on the Merovingian body and the embodied savior, three works of sculpture produced during the early Middle Ages serve as sounding boards for Jesus’ earthly ministry as enacted by human players: the crucified savior featured on the seventh-century Moselkern Stele; the eighth-century Hypogée des Dunes’s sculpted relief of the two thieves crucified along with Jesus; and the so-called Niederdollendorf “Christ,” carved most likely in the seventh century. Saintly actors, such as Radegund of Poitiers (d. 587), animate three themes expressed in the sculpted sources respectively: (1) absence, (2) torture, and (3) light. The three subjects—light, torture, and absence—all point to strategies of integrating the realm of humanity within the celestial spheres, and each motif tracks different styles of meditating on Merovingian Jesus.

The Role of the City in Merovingian Francia

The Merovingians inherited an urban network from the Roman Empire that remained substantially intact. Although Gallic cities had long been declining in extent and sophistication, during late antiquity their landscapes were adapted to contemporary priorities through the provision of walls and churches, and their politics was transformed by the emergence of bishops as leaders of urban communities. When the upper tiers of imperial administration disappeared, this equipped the vast majority of cities to survive as the basic building blocks of Merovingian kingdoms that were initially conceived as aggregations of city–territories. In ruling through their cities, the Merovingians expanded upon existing mechanisms for the extraction of taxes and services, while relying on centrally appointed bishops and counts rather than city councils for the projection of their authority. This generated fierce competition between kings for control of cities and among local elites for positions of power within them. In the later Merovingian period, however, the significance of cities diminished as stable territorial kingdoms emerged, political practice was centralized around the royal courts, and the Roman administrative legacy finally disintegrated. But the cities remained preeminent religious centers, and, with the beginnings of economic revival, continued to perform a range of functions unmatched by other categories of settlement.

Children’s Lives and Deaths in Merovingian Gaul

The role of children in Merovingian society has long been downplayed, and the study of their graves and bones has long been neglected. However, during the past fifteen years, archaeologists have shown growing interest in the place of children in Merovingian society. Nonetheless, this research has not been without challenges linked to the nature of the biological and material remains. Recent analysis of 315 children’s graves from four Merovingian cemeteries in northern Gaul (sixth to seventh centuries) allows us to understand the modalities of burial ritual for children. A new method for classifying children into social age groups shows that the type, quality, quantity, and diversity of grave goods were directly correlated with the age of the deceased. They increased from the age of eight and particularly around the time of puberty. This study discusses the role of age and gender in the construction and expression of social identity during childhood in the Merovingian period.

Maritime and River Traders, Landing Places, and Emporia Ports in the Merovingian Period in and Around the Low Countries

The origin, rise, and dynamics of coastal trade and landing places in the North Sea area between the sixth and eighth centuries must be understood in relation to how coastal regions and seascapes acted as arenas of contact, dialogue, and transition. Although the free coastal societies of the early medieval period were involved in regional to interregional or long-distance trade networks, their economic agency must be understood from a bottom-up perspective. That is, their reproduction strategies must be studied in their own right, independent from any teleological construction about the development of trade, markets, or towns for that matter. This means that the early medieval coastal networks of exchange were much more complex and diverse than advocated by the simple emporium network model, which connected the major archaeological sites along the North Sea coast. Instead, coastal and riverine dwellers often possessed some form of free status and large degrees of autonomy, in part due to the specific environmental conditions of the landscapes in which they dwelled. The wide estuarine region of the Low Countries, between coastal Flanders in the south and Friesland in the north, a region with vast hinterlands and a central position in northwestern Europe, makes these developments particularly clear. This chapter thus pushes back against longstanding assumptions in scholarly research, which include overemphasis of the influence of large landowners over peasant economies, and on the prioritization of easily retrievable luxuries over less visible indicators of bulk trade (such as wood, wool, and more), gift exchange, and market trade. The approach used here demonstrates that well-known emporia or larger ports of trade were embedded in the economic activities and networks of their respective hinterlands. Early medieval coastal societies and their dynamics are thus better understood from the perspective of integrated governance and economy (“new institutional economics”) in a regional setting.

Letters and Communication Networks in Merovingian Gaul

While some letters from Merovingian-era Gaul are well known—for example, Remigius’s letters to Clovis or Radegund’s letters founding her monastery—the scale and scope of extant and attested letters tell us more about the period than the sum of data from individual documents. The cumulative range of known epistolary communications indicates that Merovingian Gaul, like the late Roman Empire of the previous centuries, hosted multiple, entangled networks of social and political interconnections. This chapter considers how we can set about contemplating both the limitations and value of the evidence we have. Comparison with contemporary Egypt, from which letters are preserved both in manuscript tradition (as with Gaul) and as papyri originals, evokes the possibility of envisaging Merovingian Gaul quite differently from our received image. The extant evidence for letters is surveyed, including “literary” collections of letters, letters preserved in other types of texts, and the extensive number of descriptions of letter exchange in narrative texts. The chapter includes the first checklist of more than 500 extant letters and a list of narrative sources, including the first complete list of references to letters in the works of Gregory of Tours.

Merovingian Religious Architecture

For nearly 270 years, between the end of the Roman Empire and the advent of the Carolingian dynasty, the Merovingian territories experienced an intense flowering of religious construction, which recent archaeology has documented with increasing detail. This chapter sheds light on new research and recent discoveries; however, rather than reviewing all of the sites and studies of Merovingian churches and the contemporary sources mentioning them, it gives some new clues and reflections about so-called Merovingian architecture and the broad vision of an architectural form that was expressed in quite simple but majestic designs. These structures, constructed of stone (or wood), reveal a society progressively Christianized under the leadership of bishops, clerics, and monks, as well as by the Merovingian sovereigns. Without any break with classical antiquity, the Merovingian centuries fit into a continuous legacy that transformed the monumental landscape in both cities and countryside. The various forms of Christian monuments of the fifth to eighth century thus illustrate this heritage, sometimes through an extreme simplification of antique patterns and sometimes through the enrichment of aesthetic forms brought by the arrival of immigrant populations. Within a changing world, religious buildings appear to have been a catalyst for cultural exchanges as places of visibility and gathering, as witnesses of the building fever of the period. Our understanding of religious architecture in Merovingian Gaul is gradually becoming more accurate. We now know an increasing amount about the establishment, planning, forms and sizes, construction techniques, ornamentation, and liturgical and functional content of all these structures. These structures, which were so varied in size and use, reveal extensive artistic plurality.

The Fate of Small Towns, Hilltop Settlements, and Elite Residences in Merovingian-Period Gaul

The study of places of power in the Merovingian realm has long been focused on cities, monasteries, and royal palaces. Recent archaeological research has led to the emergence of other categories. Four of them are addressed in this chapter. These include the capitals of fallen cities, which continue to mark the landscape in one way or another. Similarly, the fate of small Roman towns during the early Middle Ages shows that most of them continued to host a variety of secular and ecclesiastical powers. In addition, from the fourth century onward, large hilltop fortified settlements multiplied anew. They complemented earlier networks of authority, whether elite residences, artisan communities, or real towns. Finally, from the seventh century onward, the great aristocratic villas of late antiquity were transformed into settlements organized around one or more courtyards and supplemented by funerary and religious structures. The evolution of political spaces and lifestyles explains both the ruptures in power networks that occurred during the Merovingian epoch and the many continuities that can be seen in the four kinds of places studied in this chapter that were marked by these developments.

Inscribed in the Book of Life

The present chapter discusses the ritual of reciting names in the public performance of the Merovingian mass and studies the prayers accompanying this ritual based on sources dating to the late seventh and early eighth centuries. This study focuses on how membership of the Christian community was defined and, more specifically, on the composition of the liturgical assembly that gathered on Sundays and feasts for the public celebration of mass. The effort to create and strengthen the idea of membership in and belonging to the Christian community in this complex time of great change was not marked by the development and consequent use of an entirely new vocabulary, but rather by the reuse of existing terminology, derived from ancient and biblical discourse concerned with citizenship and belonging. The public celebration of the cult is one of the loci in which this vocabulary was filled with new, sometimes radically changed, meanings.