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BOURGEOIS Luc
Le sanctuaire rural de Bennecourt (Yvelines).
Du temple celtique au temple gallo-romain
Established where the Île-de-France region meets
Abstract
Abstract
Chapter 1 : The structures and their chronology
The Butte du Moulin à Vent site in Bennecourt (Yvelines) was excavated in the course of a programmed operation from 1982 to 1988. The evolution of this site devoted to religious activity from the end of the 2nd century BC to the 4th century AD has been elucidated, despite the fact that part of the vestiges had been heavily razed.
Excepting three metallic objects dated to the transition between the first and the second Iron Age, the first occupation of the site dates do the
The site was occupied again from the
The site as a whole was significantly transformed in the first half of the 2nd century (phase IV). One od the cellae was turned into a fanum by adding a podium and a peripheral gallery; the central pit of the Gallic sanctuary was scraped out and surrounded by a structure that is reminiscent of a triclinium, and the peribolus was enriched by a gallery and an access building. A new square building was put up in the middle of the cult area during a final round of construction (phase Ivc).
The long decline of the Bennecourt sanctuary began at the end of the 3rd century (phase V). The multiplication of miscellaneous structures in the gallery of the fanum came first, then the roofs caved in and the mansonry fell to ruins around 350 AD. During the Valentinian epoch the recovery of materials began to be organised, but coins or small ornaments continued to be deposited from time to time. The latest evidence found at the site is a coin dating from 383-387.
Chapter 2 : Description of the artefacts
The catalogue describing over one thousand pieces is accompanied by overviews of the fauna and ancient ceramics.
Twice filled in, the phase I ditch has yielded a rich collection of objects that includes a set of at least 161 vases, a few arms and tools, four series of potins (coins of low value), a broad rand of ornaments (beads and rings, bracelets and fibulae) and an exceptional limestone statuette of a bird. Nearly 13,000 bone fragments have been inventoried. Of these, 65.8 % are pig bones, followed by goats (29.2 %) and a small number of other domesticated and wild mammals, birds and fish. A single human vestige is attested. The anatomical parts were carefully selected (absence of foot bones, large proportion of pig skulls). All of these remains - excepting the human and horse remains - had been consumed.
The artefacts from the Gallo-Roman periods include most notably several hundred coins of low denomination, many ornaments and a few cult objects (statuettes, apotropaic objects). The fauna found is fairly similar to that in the Gallic layers up to the late Empire, when a charge is discernible (a larger propostion of birds, pig feet more frequent).
Chapter 3 : Overview
Even though its dimensions are modest, the Latenian sanctuary in Bennecourt possesses significant analogies with the Celtic cult structures identified over the last two decades in norther
Likewise, the progressive mutation towards a small rural Gallo-Roman sanctuary allows us to weight the roles of tradition and of innovation respectively in this type of monument, and reveals specific characteristics (geminated temples, late emergence of a “classical” fanum).
The artefacts also stimulate fresh thinking about the utilisation of objects and animals in this setting, particularly in relation to the presence of monetary substitutes or talismans, the mutilation ob objects, the relationships between habitat and sanctuary in sacrificial practice.
The last section takes a look at the Bennecourt sanctuary in its surroundings. Built along the border between two cities, and probably between several pagi, the sanctuary was near three oppida. The moneraty series found confirm the existence of several zones of regional influence. The Gallo-Roman sanctuary appears to have had a more local impact. The decline during the late Empire is analysed in the general context of religious history and via changes in the way land was used around the site.