Holocene palaeoenvironmental history and the impact of prehistoric salt production in the Seille Valley, Eastern France

The Seille Valley in eastern France was home to one of Europe’s largest Iron Age salt industries. Sedimentology, palynology and geochronology have been integrated within ongoing archaeological investigations to reconstruct the Holocene palaeoenvironmental history of the Seille Valley and to elucidate the human–environment relationship of salt production. A sedimentary model of the valley has been constructed from a borehole survey of the floodplain and pollen analyses have been undertaken to reconstruct the vegetation history. Alluvial records have been successfully dated using optically stimulated luminescence and radiocarbon techniques, thereby providing a robust chronological framework. The results have provided an insight into the development of favourable conditions for salt production and there is evidence in the sedimentary record to suggest that salt production may have taken place during the mid-to-late Bronze Age. The latter has yet to be identified in the archaeological record and targeted excavation is therefore underway to test this finding. The development of the Iron Age industry had a major impact on the hydrological regime of the valley and its sedimentological history, with evidence for accelerated alluviation arising from floodplain erosion at salt production sites and modification of the local fluvial regime due to briquetage accumulation on the floodplain. This research provides an important insight into the environmental implications of early industrial activities, in addition to advancing knowledge about the Holocene palaeoenvironmental and social history of this previously poorly studied region of France.

Hobbes, history, and non-domination

Pettit's and Skinner's stimulating books are open to historically-minded objections. Pettit's reading of Hobbes is Rousseauian, but he rejects the Hobbesian/Rousseauian belief that some modern people are driven by amour-propre/“glory”. If Hobbes is right, there is, in Pettit's sense, no “common good”. Skinner's treatment of the neo-Roman “theorists” over-estimates their self-consciousness and their consistency. Leviathan chapter 21 is not a response to neo-Romanism; it treats civil liberty as non-obligation, not as non-interference.