READING GUIDE, WEEK 3, Part 2: Frankish Society
A. The Tomb of Childeric, Father of Clovis (Geary, pp. 113-121)
This little dossier shows us the amazing influence that archaeology
can have on history. Keep the story in mind: in 1653 some workers
in Tournai found, by complete luck, the tomb of a Frankish king, who has
been identified as Childeric, father of Clovis. Most of the objects
have, sadly, been stolen or lost, but diagrams made in the 17th and 18th
centuries remain. We can use this dossier to gain a picture of what
the cultural world of a germanic leader living in the late 5th century
(ie., at the end of the Roman Empire) might have been like. We are especially
interested in what this site can tell us about the mixing of Roman and
Germanic cultures.
1. Note carefully the amazing cultural blend reflected in the
tomb objects. What does this tell us about the process by which the Roman
Empire collapsed? Does the usual Hollywood view of screaming barbarians
destroying toga-clad Romans seem to hold up? How much contact was there
between Franks and Romans?
2. Focus on the signet ring, with its inscription ("Childerici regis",
ie., ‘of King Childeric'). What does that tell us? In what language
is the inscription? Why is that important? Do you think traditional germanic
culture had lots of use for signet rings? Why or why not? What does it
imply about King Childeric and his aspirations?
3. Archaeologists found a horse's head buried next to Childeric's tomb,
and an entire herd of sacrificed horses nearby. What does this suggest?
4. Although Geary provides no pictures of them, the tomb also contained
hundreds of coins. Where did these coins come from? Why is it significant
that Childeric possessed them? Why did his people bury them with their
king?
5. How Roman does Childeric seem? How Germanic?
6. Do we have evidence (from Hollister, or from your own suspicions)
of how Germanized the Romans had become by 480? What does this tell us
about the process by which the Germans ‘conquered' the Roman Empire?
B. Letters to Clovis from Bishop Remigius and Bishop Avitus, c. 481
Clovis was the most successful early king of the Franks, one of the
Germanic ‘tribes' that entered the Roman empire in the 5th century (he
was also the son of Childeric, whose tomb we've just examined). Clovis
is known primarily for his military and political feats: he welded together
a hodgepodge of different groups of Franks into a potent, unified force,
with which he proceeded to carve out a large kingdom in the Roman province
of Gaul. His success was notable, since we now refer to "Gaul" by
the name of Clovis' tribe: ‘France.' Keep in mind that even though
Clovis could be quite bloodthirsty and fierce, he was also extremely intelligent,
and he worked hard to win support of the local Gallo-Roman (ie., provincial)
elites. In particular he recognized the value of the local bishops
as leaders of their communities in political/military as well as religious
affairs. By 486 Clovis had embraced orthodox (ie. Catholic) Christianity,
unlike many of his fellow Germanic leaders, who had adopted Arian Christianity.
For this reason he was embraced and celebrated by the local bishops and
Christian leaders.
1. Bishop Remigius wrote to Clovis shortly after Clovis became king,
and many years before his conversion. What is his intention in writing
to Clovis? How do you know?
2. What model of rulership does Remigius suggest? Does this sound similar
to anything else we've read?
3. If we didn't know better, would it surprise you if this letter had
been written to a Roman Emperor? Why?
4. Bishop Avitus wrote after Clovis' conversion to catholic Christianity.
What is his intention in writing? Why?
5. Does Avitus seem to believe in multiple interpretations of Christianity?
How do you know?
6. There is an implicit assumption that Clovis' conversion will influence
others. Look for that subtext. Why does Avitus think this might occur?
7. What does Avitus want Clovis to do now that he has converted?
8. What model of kingship do the two letters suggest? What role do
bishops have in politics?
C. Gregory of Tours, from The History of the Franks (section on Clovis
[d. 511]; Gregory wrote c. 580)
Gregory of Tours was the bishop of the old Gallo-Roman city of Tours,
which by 500 was part of the kingdom of the Franks. Gregory's family
was of the old Roman aristocracy, and his particular case proves the general
rule that there was a high degree of fusion between Roman and Germanic
society: even though the Franks were in charge, the Gallic aristocracy
did not disappear overnight. Indeed, most of the bishops still came from
that old Gallo-Roman aristocracy. Gregory's History of the Franks
is thus one of the most important sources for the history of the fusion
between Roman and Germanic culture and for the creation and nature of the
post-Roman Germanic kingdoms. In this excerpt, Gregory discusses
the career of Clovis (482-511), the king of the Franks who cemented the
Franks' power over Gaul in the late 5th century.
1. What traits made Clovis a good king? A bad king? Be sure to
distinguish between Frankish and modern values.
2. What was a Frankish king supposed to DO as a king? Are these expectations
similar to those for Roman Emperors?
3. How Germanic was Clovis? How Roman? Can you detect elements of a
cultural synthesis in him?
4. What was Clovis' relationship with Christianity? What sort of Christianity
did he espouse? That is, how did he fit Christianity into his own cultural
values and lifestyle? Does Gregory of Tours' view of Clovis' Christianity
differ from Avitus of Vienne's? How?
5. What was the role of Clotild, Clovis' wife, in bringing Christianity
to the Franks? Recall the story of how the Emperor Constantine was converted
to Christianity (in 312). Are there parallels? What do those parallels
tell us?
6. How did Clovis bring law and order to his realm? What ideas of law
and order underpin his efforts?
7. What does the story of the ewer/vase tell us about Germanic ideas
about law, order, and kingship?
8. How did Clovis treat his relatives? Is this significant? Why?