Saul, Paul and the Silver Spoons from Sutton Hoo

Abstract

IN an article in SPECULUM XLII (1967) R. E. Kaske has drawn attention to the disparity of the lettering on the pair of silver spoons from Sutton Hoo inscribed in Greek +Saulos and +Paulos and has suggested that the crudities of the lettering in +Saulos could be a deliberate device to represent unregenerate man contrasted with the straight-forward lettering of +Paulos, the converted apostle, or, more simply, the inept copying by a native craftsman of the Byzantine inscription +Paulos. The present writer would like to draw attention to a subject which relates to the first suggestion but is more patristic than archaeological and then to conclude with some remarks on the uses to which these spoons might have been put. It is clear from the New Testament that St Paul did not change his name from Saul on his conversion to Christianity but the notion that he did has been (and still is) widely believed. It is proposed to outline what may be called the Saul-toPaul legends and the theories advanced to explain the change of names as they are found in the writings of the early Christian fathers and to show that the Sutton Hoo spoons also illustrate one part of these legends. The change of names occurs in Acts of the Apostles xiii 9, which begins 2av)Xos 5U, o Kal llav)Xos KTX (Vulgate, Saulus autem, qui et Paulus etc.). This is the first time the name Paul is used and Saul does not recur after this verse in Acts or indeed anywhere in the Epistles. On the other hand Paul is still called Saul after his visit to Damascus and there is nothing in Acts to suggest that the change of names first occurred after his vision on the road to Damascus or at his baptism there by Ananias afterwards. The context of Acts xiii 9 is Paul's first important halt on his first missionary journey. At Paphos, at the court of the proconsul of Cyprus, Sergius Paulus, whom he afterwards converted, he is about to denounce Elymas the sorcerer. A great deal has been written to try to explain why the change of names occurs at this particular point. Although we cannot be certain of the correct answer it seems easiest to assume that Paulus was one of the tria nomina he had from birth as a Roman citizen and that Saul was his Jewish name. Such dual nomenclature was common in provinces of the Roman empire and there are many other instances in the New Testament.' Up to his journey to Cyprus Paul had been a Hebrew among Hebrews preaching mainly in synagogues. He was now embarked on a series of missionary journeys mainly among gentiles in the Roman empire where his Roman name was more useful. When Sergius Paulus asked him his name he would surely have replied, am Saul and I also am called Paul. Luke, the author of Acts, in changing his name on this occasion