Pagan, Pirate, Subject, Saint. Defining and Redefining Saxons, 150-900 A.D.
Robert Flierman
The student of the early medieval Saxons faces a number methodological challenges. First, before ninth century, can only be known through reports composed by outsiders. Either left no writing their own, or more likely, none it survived. Second, what little reliable evidence we do have with regard to political organisation pre-conquest Saxons, suggests that they were deeply fragmented. In all likelihood, was as result incorporation into Frankish realm under king Charlemagne (d. 814), became well-defined people. This study tries side-step these complications adopting different focus. Rather than taking ‘the Saxons’ its point departure, focuses on ethnic label Saxones and use in late antique texts. Following recent insights flexibility terminology, this abandons assumption always denoted members single homogenous people, i.e. Saxons’. fact, leaves open question whether there existed such people prior Charlemagne’s Saxon Wars. Instead, takes object Roman, finally authors about Saxons. Who Saxons? What literary intentions? And how did react larger geo-political developments: disintegration Western Roman Empire, migrations Britain, military expansion, mission, etc.? Moreover, approached texts not just passive meditations reality, but also active attempts influence shape reality. Each text offered an individual interpretation imbued certain territorial, religious, social and/or connotations. resulting pictures may been ‘accurate’. way, served perpetuate spread particular understanding term Saxo. contributed ongoing discourse identity. has looked four ‘stages’ discourse: from perspective (ca. 150-500), Merovingian 550-750), Carolingian 750-830) 830-900). It become evident ever narrowly defined. texts, typically functioned blanket for barbarian pirates attacking coasts Gaul Britain. course Wars (772-804), historians legislators came offer rather strict definition who were, rather, should be: residing north-east Rhine, stood rule had embraced Christianity. eighth still very much contested. Yet is precisely stands at heart ninth-century self-perception. Post-conquest thought themselves Christians inhabitants realm. To large extent, post-conquest elite accepted identity imposed them legislators.