Anglo-Saxon Studies (History)

This super rare book with obscure findings presents a series of nine lectures by Rev. W.H. Poole, LL.D., advocating for the theory of British Israelism—an ideology asserting that the Anglo-Saxon peoples are the direct descendants of the Ten Lost Tribes of Israel. Delivered in the late 19th century, Poole's lectures aim to reconcile biblical prophecy, philological analysis, and historical narratives with the rise of Anglo-Saxon global influence, suggesting a providential continuity between ancient Israel and modern Britain and her colonies. Drawing on interpretations of Scripture, comparisons of linguistic roots (particularly Hebrew and English), and speculative historiography, Poole constructs a theological and ethnonational argument aligning the destiny of the British Empire with divine covenantal promises made to Israel. His work exemplifies a common Victorian tendency to blend religious nationalism with emerging imperial ideologies. While discredited by mainstream academia, the book remains a critical document for understanding the intellectual and cultural foundations of British-Israel identity movements in the late 19th and early 20th centuries.
CONTENTS
LECTURE I — THE JEWS
Hebrews—Israel—Jehuda—A mystery—Ethnic phenomenon—Not lost—Benjamin—A marked people—The Rhone and the Arve—J. H. Brooks—Josephus—Jerome—Milman—Kitto—The Sceptre—Word of Jesus—Bishop Newman—Matthew Poole—Their persecution—Dr. Keith—Bishop Newton—Dr. Patton—Dr. Adam Clarke—Basnage—Southey—Sir Walter Scott—Honorable position in Europe—Dr. Bowen—Extracts—Frederick the Great—Their return—Dr. Clarke—Maimonides—Dr. Wolffe, the Rabbi and the people—Passover and prayers—Rev. Charles Foster—Black Jews, White Jews—Dr. Buchanan—Rev. J. Samuel—Songs—To Salem—Lord Arthur Harvey—Union promised—Tom Paine—Dr. W. Cook—The olive tree—The land—The promises—Jewish Chronicle—Palestine and Syria—The Hosannah.
Pages: 13–92
LECTURE II — ANGLO-ISRAEL, OR THE TRIBES OF ISRAEL, THE SAXON RACE THE LOST
Theories—Two nations—Israel lost—In the woods—Contrast—The divorced wife—Christ’s lost sheep—Tarshish—Hillier—Bochart—Diodorus—Pliny—Rollin—Von Humboldt—Xenophon—Polybius—Aristotle—Aubrey—Sir E. Creasy—Lange—Homer—C. L. Brace—Strabo—Pausanias—Rev. J. McIntosh—Right Rev. Bishop Titcomb—In the wilderness—Dacians—Sharon Turner—R. G. Latham—The new name—Dr. Abbadie—Dr. W. H. Yates—Isaac—Dr. Porter—Palgrave—Sir H. Rawlinson—Colonies—Dr. Freeman—Pinnock—Rapin—Etrurians—The crisis—Guizot—Great waves of people—Not all savages—H. H. Boyson—Robert Walpole—Thomas Moore—Cassell—Ortelius—Anastasius—Dr. Collier—German tribes—Goths—Influence on early Western civilization—Visigoths—Sir William Temple—Dr. Taine—Ireland—Arsareth—Esdras—Names of Ireland—Buchanan—Danans.
Pages: 93–161
LECTURE II — Continued
Conn of 100 Battles—Cormac—Jeremiah and Baruch—New nation—Trees—The outfit—The king—Tara—School of the prophets—Jeremiah’s tomb—Ireland, a university for all Europe—Julius Caesar—Ptolemy—Mosheim—Camden—Lord Lyttleton—Bede—Spencer—Archbishop Usher—Sir James Ware—Jenner—Dr. Johnson—T. Moore—Col. Vallancey—D’Israeli—Dr. Walsh—Smith—History—Bishop Wordsworth—Gildas—Dr. Adam Clarke—Rev. J. M. Hodge—Tacitus—Buchanan—Edmund Hayes—England—Name Britain—Brith = covenant, Ish = man—Scotland—Name—Chronicles—Psalter of Cashel—Bede—Camden—Kymry—Wales—Roberts—Jones—Thiery—Bevan—Dr. Margoliouth—Rawlinson—Woes of Taliesin—Pliny—Dan—Tacitus—Dan going west—Rev. J. Wilson—Keating—Grotius—Gladstone—C. L. Brace—Dr. Smith—The Sceptre—In the last days—Lange—Valentine’s Day—Queen Esther—Shiloh—Nathan’s message—New home—The kingdom of David—The Royal Family—Objections answered—Not Gentiles—Paul in Britain—Our blindness—The isles addressed—The promises ours—To the stars—Company of nations—The mother-nation—The girdle—The desolate places—New England—Our gates—The standard of Judah—The Harp—The Union Jack—Naval power—Money lenders—Missionaries—God’s inheritance—Chain-breakers—The Sabbath—Right Rev. Bishop Bond.
Pages: 162–304
LECTURE III — ANGLO-ISRAEL AND PHILOLOGY
Speech, History of—Language lost—Percy—Whitney—Sanskrit—Colebrook—Rev. C. M. J. Tomlin—Rev. Kennedy—Rev. Jones—Persian—Arabic—Hebrew—Canon Lysons—Prof. Max Müller—John Wilson—London Philosophical Society—Bishop Titcomb—Capt. Muir—Prof. Govett—Dr. Israel—Prof. R. T. S. C. Nichols—W. J. Charnock—Wm. Cockburn—Tyndall—Balmer—Parkhurst—Taliesin—Dr. Hincks—Rabbi David Kimchi—Dr. Rapin—Feasts.
Pages: 305–368
LECTURE IV — DRUIDISM
French laws—Sun-worship—Abram’s call—Job—Baal—Belzeus—Captivity—Arsareth—Round towers—Guizot—Doctrines—Judaism and Baal worship—Cromleach—Derwid or Druid—Diodorus Siculus—Arch-Druid—Bards—Ovates—Faids—Jodhan Morain—Governor Pownall—Buxtorf—Cake and mead—Mistletoe—All-heal—King Arthur—Ullam Fodhla—Cader Idris—Gorsedds—Coel-bren—The stick of Israel—Angles—Jutes—Danes—Kiklare—Carrag-Livfa (Speaking-stone)—Sun’s day—Moon’s day—Dr. Josh Buckley—Crowns—Welshman’s.
Pages: 369–394
LECTURE V — ARCHAEOLOGY, OR EASTERN LANDS: ECHOES FROM THE ROCKS THAT CLEARLY IDENTIFY THE SAXON RACE WITH THE LOST TRIBES OF ISRAEL
Rocks cry out—Egypt—Capitoline—Hieroglyphics—Trinity—Specimen writing—Job—Carlyle—Osiris—The mouse deity—Souls weighed—Lt. Arabia—Capt. Haines—W. Conder—The Rosetta Stone—K. Loftus—Dr. W. Cook—Moabite Stone—Dr. Ginsbury—Behistun Rock—Dr. Foster—Cuneiform letters—Mordecai—Prayers—Dr. Hincks—Lord Byron—The Danube testimony—Crimea—Dr. Clarke—Denmark—Spain—Saxon runes—Ogham writing—Celsius—Tombstone in Ireland.
Pages: 395–460
LECTURE VI — LIA-FAIL, OR THE PILLOW STONE OF DESTINY, OR JACOB’S STONE
Gems—Our choice—Jacob—Jacob’s blessings in the last days—Pillar of witness—Stone at Mount Zion—Psalms—Isaiah—Jesus—Peter—Not a myth—Seven stones—Joash made king on the stone—The eyes—Persian customs—The prayer—The Saxons used it—Same ceremony in early England—Colonies—Sir James McIntosh—Prof. Neal—Rev. Ramsey—Neal’s History—Encyclopaedia—Dean Stanley—Bishop Columba—The Stone in Iona—Dunstaffnage—Prof. Mitchell—John of Fordun—Peter Pineda—Thomas Gray—Mr. Black—Rymer—Chronicles of the Scots, Book III—Curious inscriptions—Hume’s History—Andrew of Wyntoun—Blind Hayden—Camden—Selden—Planché—Rapin—The Coronation Chair.
Pages: 461–512
LECTURE VII — THE HARP OF DAVID ON THE ROYAL BRITISH STANDARD
Music—Its origin—Taught in school—David’s choir—Music medicinal—The prophets—The harp—Psalterion—Irish melodies—Harps in Egypt, Assyria, Greece—Orpheus—Hebrew literature—Scotch professor—Angel guardian—Ireland—Wales—Cruith—Keener’s—Nathan—Caradocus—Gildas—Bede—Clairseach—Craftaine—Homer—Tara—Curran—Plato—Aristides—Chrysostom—Bishop Horne—Noise not music—Washington Irving—Judge Haliburton—Mrs. Gore—Rogers—Hopkinson—Barkham—Music in churches—Bishop Seabury—Dr. Talmage—Strange notions—Van Meter—Uncle John—Music as power—In school—Catharine Hayes—Farinella—Luther—Mozart’s pigeon—Eastcott’s hare—Bonnett’s mouse—Poor puss—Laing’s fish—Song in Heaven—Song of Israel.
Pages: 513–566
LECTURE VIII — OUR GATES
"Thy seed shall possess the gate of his enemies" (Genesis xxii.17)—Abraham on Mount Moriah—The promise—Strongholds—Heligoland—Channel Islands—Normandy—Gibraltar—Wounded soldier—Malta—Cyprus—Arve—Port Sayyid—Suez Canal—Bab-el-Mandeb—Aden—Perim—Socotra—Bombay—Madras—Peshawar—Karachi—Rangoon—Calcutta—Penang—Burmah—Singapore—Malacca—Borneo—Sarawak—Hong Kong—Australia—New Zealand—Falkland Isles—Fiji—Mauritius—Africa—Natal—Lagos—Gold Coast—Sierra Leone—St. Helena—Ascension—Tasmania—West Indies—Nova Scotia—Halifax—New Brunswick—Quebec—New York—Savannah—New Orleans—San Francisco—Constantinople—National anthems—Kingdom—Mr. Vernadsky—Victor Hugo.
Pages: 567–638
LECTURE IX — OUR AMERICAN ENSIGN AND SEAL, OR THE EAGLE, THE STARS AND THE PYRAMID
One of the ancient banners of lost Israel now in possession of the United States—The king of birds—Washington eagle—Mrs. Hemans—Job’s eagles—Babylon and Egypt—The eagle and the lion—Jacob on the two great nations—Symbolism—Dan’s eagle on a field of blue—The winged lion—The man, the ox, the lion, and the eagle—The prophet—Six wings—Four kings—The Star-Spangled Banner two thousand years ago—Dan’s war-horse and eagle—Tephi in America—Israel a noble vine—Late places—“Wholly a right seed”—Israel filling the desolate—The wilderness in blossom—A vine over the wall of restraint—Joseph’s tribe became two, hence thirteen tribes, thirteen stars, thirteen states—The flag chosen from among sixteen—The coat of arms of the Washington family—G. H. Preble—Charles Sumner—Mrs. John Ross of the Try Company—Benjamin—The cloud of Jehovah above the motto—The national seal—The pyramid of Egypt, why put there?
Pages: 639–681 , Conclusion Page: 682 , Questions for Our Opponents Page: 683
Anglo-Israelism, lost tribes of Israel, ten tribes, Saxon identity, biblical genealogy, Christian identity, Semitic heritage, Israelite migration, Assyrian captivity, Ephraim, Manasseh, House of Israel, House of Judah, British-Israel theory, prophetic fulfillment, ancient prophecy, scriptural ethnology, Hebrew roots, Abrahamic covenant, Jacob’s blessing, Joseph’s inheritance, Danite migration, Jeremiah in Ireland, Lia-Fail, Stone of Destiny, British monarchy, Davidic line, royal succession, sacred lineage, covenant nations, western migration, Celtic traditions, Druidism, sacred geography, prophetic symbols, Israel in Europe, biblical archaeology, Semitic linguistics, sacred stones, harp of David, biblical symbology, British heraldry, ancient customs, Hebrew idioms, prophetic signs, eschatology, the latter days, Israel’s restoration, national destiny, sacred mission, divine providence, chosen people, covenant identity, sacred mission of the West, Israelite nations, maritime empire, prophecy and politics, America in prophecy, eagle symbol, thirteen stars, Christian republic, national seal, Moses and the West, Sinai parallels, pillar of witness, Anglo-Saxon law, Hebrew law roots, Mosaic code, cultural memory, covenant signs, Israelite rites, Hebrew festivals, Israelite diaspor...

In this paper I propose that the so-called Siege of Lindisfarne was the end point of a series of running battles dating to c548 which started at Allt Clut Ford. It is further proposed that the reason that the Angles retreated to Lindisfarne was that at that time they did not control neighbouring Bamburgh-indicating that King Ida had not yet established control over his kingdom (and thereby reinforcing the very early date offered).

The charter known as S221 survives in a single-sheet original, held in the British Library under the shelfmark Cotton Charter VIII.27. Issued in 901 for the church community of Much Wenlock, it records several grants and exchanges of land. In his now-ubiquitous handbook that supplies the charter its identifying number, Peter Sawyer describes it as being issued by ‘Æthelred and Æthelflæd, rulers of Mercia’. This makes it one of the few charters that can be (or is usually) directly connected to the reign of Æthelflæd, Lady of the Mercians (d.918) in the early tenth century.

The present study extends the analysis of Prehistoric cartographic expression to include the bone found near Gillingham and Anglo-Saxon Small Long Brooches and Cruciform Brooches. These objects may offer valuable insight into how conceptual landscapes were mapped, remembered, and navigated during the Early Medieval period and possibly earlier.
The resemblance between dot patterns on the Gillingham bone and various Anglo-Saxon brooches suggests a stylistic or symbolic continuum in the representation of space. Both the Gillingham artefact and the Cruciform Brooch may represent a cartographic tradition embedded in personal and ritual objects. These artefacts illustrate sophisticated spatial thinking and long-distance connectivity within early British societies. The possibility of a shared navigational or symbolic logic spanning centuries or perhaps millennia, warrants continued interdisciplinary study, combining archaeology, astronomy, cartography, and cultural history.

Bishop AEthelwold, His Followers, and Saints' Cults in Early Medieval England: Power, Belief, and Religious Reform (Woodbridge: Boydell, 2022), xvi + 293 pp., 10 ills. Alison Hudson's first monograph, the latest volume in the Anglo-Saxon Studies series, is an ambitious work that aims to recontextualize the reforms of Bishop AEthelwold and his followers through a hagiographical lens. A specialist in early medieval England, Hudson has served as a Project Coordinator for Early Medieval English Manuscripts at the British Library and published extensively on this period. Her new book marshals her impressive command of the manuscript sources to reconsider how AEthelwold and his followers used the worship of saints to influence the laity and shore up their political and economic base. Hudson focuses on the bishop's "circle," whom she describes as "the men and women who staffed and/or were trained at the houses AEthelwold refounded … because they were conscious of their links to each other, identifying themselves as 'alumni AEthelwoldi' " (3). Pushing back against scholars such as Eric John who argued that this group's reforms were made possible only through royal backing, she argues that "they also … interacted and engaged with groups outside their monasteries, and thereby sought to gain others' support" (225). Hudson analyzes how this circle carefully encouraged the veneration of certain saints to achieve their political and religious goals as part of their reform program. Using the introduction and first chapter to lay out the terms of her analysis and establish her historiographical intervention, Hudson suggests that AEthelwold and his circle's choice of saints had more to do with constituencies outside the monastery than with monastic worship. She identifies three contexts for saintly veneration, which she describes as "'individual, ' 'intra-communal,' and 'supracommunal' " (18). Although the majority of the book focuses on the third category, Hudson does not discount the importance of the worship of saints by individual monks and monastic communities. Her first chapter considers veneration of saints in individual prayers and monastic life by considering their role in education and in daily readings, relying upon sources such as AEthelwold's Regularis concordia. Hudson pushes back against previous scholarship that argued that the the circle focused primarily on the worship of local saints and especially those mentioned by the Venerable Bede. She argues instead that in individual and monastic spaces, the monks generally favored the same continental saints being worshipped in the Carolingian world. Accordingly, she notes that their use of local saints was instead an attempt to reach external audiences through "supracommunal" veneration. Hudson explains that this form of worship allowed reformers to reach the laity through activities such as "liturgical celebrations … translation ceremonies, pilgrimage to shrines, and miraculous healings" (18). Using a wide range of written sources and archaeological evidence, she suggests that this furthered their reforming goals and secured their economic and financial security. The second and third chapters consider how the circle's choice of local saints served practical purposes. Building upon the work of David Rollason, Stephen White, and Barbara Rosenwein, Hudson examines their charters to consider how

Starting in the 10th century, in the records of the newly formed Kingdom of England and the Kingdom of Asturias-León, we see a special thing happen: the title ‘imperator’ starts showing up for the rulers of these places, which were far from the imperial centre at the time, Germany, and couldn't really go for a purely Roman and universal title. In the Spanish case, although it began in the 10th century, this phenomenon only became established in the second half of the 11th century during the reign of Alfonso VI, who appears in documents as imperator totius hispaniae, and reached its peak in 1137 with the imperial coronation of Alfonso VII. In England, on the other hand, the phenomenon had already come to an end by the beginning of the and was clearly influenced by the coexistence of another phenomenon (this time of chronicle origin and not documented), that of the bretwaldas, Anglo-Saxon rulers of the Heptarchy period - already mentioned in Bede and taken up again in the Anglo-Saxon Chronicle - who claimed broad authority over the other populations of the island. This use of terminology has sparked a wide debate in the two national historiographies, with various big names in Spanish and Anglo-Saxon academia questioning the real political value of this title, trying to understand whether it corresponded to a real imperial political structure. In recent years, however, scholars have shifted their attention away from the institutional question to the terminological one: in what sense is the title imperator used? With what meaning and for what purpose? To answer this question, we must go back to the previous century, when, in the same geographical contexts, we witnessed a period of political and cultural renewal, in which the Anglo-Saxon and Asturian-Leonese rulers encouraged the writing of new histories, thus formulating an identity and a territorial projection for their peoples. When viewed in relation to this previous phase, the appearance of the imperial title takes on a different meaning. It is no longer a phenomenon, but an epiphenomenon, as it is only the surface manifestation of much deeper changes.

A partire dal X secolo, nella documentazione del neonato regno di Inghilterra e in quella del regno asturiano-leonese, assistiamo allo svilupparsi di un particolare fenomeno documentale: la comparsa del titolo imperator in riferimento ai sovrani di questi territori, geograficamente lontani dalla sede imperiale del momento, la Germania, e politicamente inabilitati ad aspirare a un titolo prettamente romano ed universale. Nel caso spagnolo, pur iniziando nel X secolo, questo fenomeno si consolidò solo nella seconda metà del XI durante il regno di Alfonso VI, che compare nei documenti come imperator totius hispaniae, e raggiunse il suo culmine nel 1137 con l’incoronazione imperiale di Alfonso VII. In quello inglese invece il fenomeno si esaurisce già all’inizio dell’XI secolo ed è chiaramente influenzato della coesistenza con un altro fenomeno (questa volta di origine cronachistica e non documentale), quello dei bretwaldas, sovrani anglosassoni del periodo eptarchico - già citati in Beda e ripresi nell’Anglo-Saxon Chronicle - che avrebbero vantato un’ampia autorità sulle altre popolazioni dell’isola. Questo uso terminologico ha suscitato un ampio dibattito nelle due storiografie nazionali, vari grandi nomi dell’accademia spagnola e anglosassone si sono interrogati circa il reale valore politico di questo titolo, cercando di capire se a esso corrispondesse una reale struttura politica di stampo imperiale. Negli ultimi anni però l’attenzione degli studiosi ha lasciato da parte la questione istituzionale per dedicarsi a quella terminologica: in che senso viene utilizzato il titolo imperator? Con quale significato e per quale scopo? Per rispondere a questa domanda occorre rimontare al secolo anteriore, quando in quegli stessi contesti geografici assistiamo ad un periodo di rinnovamento politico e culturale, in cui i sovrani anglosassoni e asturiano-leonesi fomentano la scrittura di nuove storie, formulando così una identità e una proiezione territoriale per i propri popoli. Se vista in relazione a questa fase precedente, la comparsa del titolo imperiale acquisisce un valore diverso, essa non si costituisce più come fenomeno, ma come epifenomeno, in quanto è solo la manifestazione di superficie di cambi molto più profondi.

As crônicas do Atlântico Norte documentaram fenômenos climáticos como ciclones, inundações, chuvas e secas, refletindo a preocupação dos cronistas medievais com a interação entre comunidades e o meio ambiente. Investigamos essas descrições sob a ótica da intertextualidade em perspectiva conectada. Exploramos os padrões textuais entre seis crônicas: Crônica da Irlanda (c. 740-911), Anais de Gales (c. 447-955), Crônica Anglo-Saxônica (c. 890-1154), Anais Reais Francos (c. 741-829), Anais de St. Bertin (c. 830-882) e Anais do Ulster (c. 911-1489). Utilizamos a Oscilação do Atlântico Norte (NAO) como modelo para identificar variabilidades climáticas. Nossa análise revela períodos de fenômenos climáticos extremos perceptíveis nas crônicas, sugerindo fases positivas e negativas da NAO entre os séculos VIII e XII. Concluímos que é possível adaptar o modelo moderno da NAO para os registros dos cronistas medievais com vistas a desafiar a noção tradicional de um "período medieval quente" entre c. 900 e 1300 anterior à uma "pequena idade do gelo" entre c. 1300 e 1800.

Medieval history often rests on a handful of manuscripts produced by monastic scribes who worked from raw notes, oral reports, and their own local knowledge. This paper argues that a similar process of assumption and mis-association led to the battlefield of Ethandun being "fixed" at Edington in Wiltshire rather than in the Somerset Levels-where Alfred's tactics, local logistics, and living oral traditions all point. By examining a hypothetical misplacement of King Offa's "Iley Oak" and then tracing Asser's Life of King Alfred through its shorthand origins and scribal expansions, we show how a single copyist's convenience can echo down eleven centuries, creating a historical "typo" that only a critical re-reading can correct.

When an ancient bell tolls beneath the mist of a forgotten land, a monk, a soldier, and a girl raised by seers begin to lose their names and memories. As the world around them unravels, each must reclaim their past before the Wyrd writes them out of existence.

Sulung köken ve anlam bakımından Anglo-Sakson İngiltere’sinde kullanılan,
“gavelkind, villainage, wergeld” gibi orijinal kavramlar arasında yer almayı hak etmektedir. Bede’den, eski İngiliz arazi kitaplarından, Domesday’den ve diğer kaynaklardan bildiğimiz gibi arazi, hanelerin veya ailelerin tipik mülkleri olarak parsellenip ve hide veya hiwiec olarak adlandırılmaktadır. Hide veya hiwiec, Anglo-Sakson İngiltere’sinde yaygın olarak kullanılan arazi kavramlarıdır. Bu kavramlar bir ailenin geçimlik mülkünü temsil etmektedir. Yani Erken Orta Çağ da bir ailenin hem aynî türden vergisini ödemesini sağlayan hem de kendi yiyecek ihtiyaçlarını karşıladıkları arazi ölçüsüydü. Bu ölçü bölgelere ve nüfus yoğunluğuna göre değişmekteydi. Ancak antik tüzük koleksiyonlarında arazi bilgi kayıtları çok net olan Kent belgelerinde hide yerine başka bir kavram kullanılmıştır. Bu belgelerde bir ailenin geçimini sağlayacak arazilerin yorke adı verilen alt bölümünde dört yorke’un bir sulung’a eşit olduğunu gösteren özel bir hesaplama yapılmaktadır. Yani dört yorke bir sulung’a eşittir. Sulung ve hide kavramları genel anlamda birbirlerinin yerine kullanılabilmektedir. Ancak zamanla hide ve sulung kavramlarının kullanımları ve buna bağlı olarak da anlamlarında değişmeler olmuştur. Buna rağmen hide ve sulung başından beri tarımla ilgili kavramlardır ve bir ailenin geçimlik arazilerini ifade ederler. Bu çalışmada hide ve sulung kavramlarının kökeni ve anlamlarının tarihî gelişimi, birincil kaynaklara dayalı olarak özgün bir şekilde incelenmesi amaçlanmıştır.

This paper challenges the traditionally accepted location of the Battle of Cynwit and the death of the Viking leader Ubba. While Countisbury Hill has long been associated with this historic event, an analysis of strategic geography, linguistic evolution, beacon systems, and Norman land grants suggests that the true site may have been near Aley, Somerset. This study explores the evidence supporting this theory and proposes that the place-name "Cynwit" was a post-battle monastic construction, later obscured by dialectal change and Norman naming conventions.

En este trabajo se presenta una lectura comparativa del derrotero de Guthlac, santo guerrero anglosajón, en dos versiones de su hagiografía en inglés antiguo, en prosa y en verso. La única versión en prosa en inglés antiguo conocida hasta la fecha, Life of St. Guthlac, se transmite en el manuscrito de Londres, British Library, Cotton Vespasian D. xxi (folios 18r-40v). La versión en verso se halla en un manuscrito datado a finales del siglo X, el Codex Exoniensis, Exeter, Cathedral Library, MS 3501 (folios 32v-52v). Nos centraremos en estos dos textos para analizar en ellos el papel desempeñado por la witedomlice muþe, "boca profética" del santo durante su travesía, y cómo la construcción de sus discursos y de su capacidad performativa hace a la construcción progresiva de la auctoritas del personaje.

This paper gives the details of further research into a possible landing place and overland invasion route for Norman troops prior to the Battle of Hastings. It also details the subsequent history of Cooden Moat and Manor House now in Bexhill, East Sussex, England.

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This paper considers the relationship between the construction of monumental burial mounds and the formation of states, using the thesis of H.M. Chadwick as a point of departure. He showed that the surviving northern European literature, and epic poetry in particular, coincided with a widespread ideological change in the fi fth century AD whereby allegiance to folk and polytheistic cult was superseded by allegiance to single male leaders and Odin. The nations thus created owed more to "heroic" adventurers than ethnogenesis. The circumstances that gave rise to the construction of large monumental burial mounds are held to be a reifi cation of this process, celebrating dead leaders in a manner that is analogous to poetic eulogy. The form of these mounds and the symbolic decoration of the objects they contain suggest a spiritual role. Their role in governance is expressed by the wealth of investment and a prominent size and location. Examples are given in which the mound continues to have a political infl uence in its territory, which results in the mound being neutralised by excavation and removal of the body, or re-monumentalised to demonstrate continuing allegiance or supposed inheritance. A particular role, evident in mounds built in fi fth century Japan and tenth century America is their use as assembly places for decision-making in the presence of the ancestors. Monumental burial mounds are not found everywhere or in all periods. They appear to be prompted by special political conditions in which the supporters of new leaders, usually incomers, create a monarchy and invest it with an appropriate past. The event is paralleled by the adoption of a religion in which a single male warrior god (Odin) is also paramount. The burial mound thus acts as tropheum, a history and a shrine to the dynasty around which a new nation is proclaimed.

Publicado en/ Published in Roda da Fortuna https://rodadafortuna.wixsite.com/roda-da-fortuna/2021-2

Resumen:

A finales del siglo IV, se inicia un declive en la Britania romana. Pocas décadas después, las crónicas nos indican que tiene lugar el Adventus Saxonum: la llegada de los sajones y otras tribus germánicas a Britania, que acabarán conquistando la isla y estableciendo los que posteriormente se conocerá como la Inglaterra anglosajona. En este contexto, analizaremos dos figuras semi-históricas o semi-legendarias, Vortiger y Henguist, mencionadas en las crónicas, convertidos con el paso de tiempo en personajes de materia artúrica; y planteamos, desde el punto de vista de la cultura material civil y militar de mediados del siglo V, el aspecto que hubieran podido tener.

Palabras clave: Sajón, Henguist, Britón, Vortiger, Siglo IV.


Abstract:

By the end of the IV century, Sub-Roman Britain begins its downfall. Several decades later, the chronicles point toward the Adventus Saxonum: the arrival of the Saxons and other Germanic tribes in Britannia, which will end up conquering the island and establishing what shall later be known as Anglo-Saxon England. In this context, we take a look at two semi-historical figures, Vortigern and Hengist, attested in the chronicles and who will rise up to become characters in the Arthurian legends; from the point of view of the civilian and military material culture of the mid-5th century.

Key words: Saxon, Hengist, Briton, Vortigern, IV century.

Although the subject of these pages goes beyond the borders of the Marche, the universality of the Empire - which also constituted the other interlocutor in the course of the work of the conference - makes this institution a point of reference, or a common denominator, for the whole of medieval Europe. The decision to deal with the problem from a methodological point of view finally makes this contribution useful to all those who have studied this universality. The contribution focuses on the methodology for studying and researching the use of the imperial title in two specific contexts: Anglo-Saxon England and the tenth-century kingdom of Asturias-León. In the documentation concerning the two environments, the term ‘imperator’ is in fact used and this has led some historians to assume the existence of real empires in those areas. However, a rigorous and serious scientific study could only lead to a re-dimensioning of the phenomenon (which the author prefers to define as an ‘epiphenomenon’) and of its historical value, which, far from being inferior, is certainly different. The imperial title thus represents a type of power structure that could only be described by ‘imperator’.

Per quanto l’argomento di queste pagine fuoriesca i confini delle Marche, l’universalità dell’Impero – il quale pure ha costituito l’altro interlocutore nel corso dei lavori del convegno –rende questa istituzione un punto di riferimento, o un denominatore comune, per tutta l’Europa medievale. La decisione di trattare il problema dal punto di vista metodologico rende infine questo contributo utile a tutti coloro che hanno studiato tale universalità. Il contributo si centra nella metodologia per lo studio e la ricerca dell'uso del titolo imperiale in due contesti specifici: l'Inghilterra Anglosassone ed il regno di Asturia-León del X secolo. Nella documentazione concernente i due ambiente viene infatti fatto uso del termine "imperator" e tale presenza ha portato alcuni storici a presupporre l'esistenza di veri e propri imperi in quelle zone. Tuttavia uno studio scientifico rigido e serio non ha potuto fare altro che portare ad un ridimensionamento del fenomeno (che l'autore preferisce definire infatti "epifenomeno") e del suo valore storico, che, lungi dall'essere inferiore, è però senz'altro differente. Il titolo imperiale rappresenta quindi una tipologia di struttura di potere che potrebbe essere descritta solo per mezzo di "imperator".

У процесі пошуків стародавньої англосаксонської топонімії на європейському континенті було встановлено, що більша її частина знаходиться у Східній Європі. Розселяючись  зі своєї прабатьківщини в районі Києва, англосакси стали на чолі скіфо-сарматських племінних об’єднань, а пізніше  Хозарського каганату. Деякі топоніми дають певну уяву про суспільний устрій англосаксонських спільнот.  Скупчення англосаксонської топонімії припадають також на територію колишнього Ростово-Суздальського князівства та Волзької Булгарії. Англосакси залишили свій слід в історії цих державних утворень. Наявність англосаксонських топонімів за Уралом дала підстави продовжити пошуки в Сибіру. Тут  вони заснували Пелимське князівство, а далі рушили на схід. Англосаксонські топоніми розтяглися вузькою смугою, маркуючи шлях англосаксів від Уралу до Забайкалля. Аналіз ономастики і історичних джерел дали підстави стверджувати про англосаксонське походження Чингісхана.

This article explores how kinship impacted upon the careers of two powerful queens of Mercia: Cynethryth, wife of King Offa (757-796) and AEthelswith (d. 886), wife of Burgred (r. 852-874). Cynethryth is chiefly remembered for her unique appearance on coins and the witnessing of royal charters. It has been assumed that she was a descendent of Cynewise, wife of Penda of Mercia (d. 655). It is suggested that both women were members of West Saxon royal families. AEthelswith's powerful connections ensured that she was a major player at the Mercian court, jointly issuing royal charters and appearing regularly in the witness lists. She was the first English queen to dispose of land in her own right and may have been the first crowned queen in England. She was the last queen of an independent Mercia before its subsummation within a new 'Anglo-Saxon' realm created by her brother Alfred.

The current research aims to analyze and understand how the narratives of power around Anglo-Saxon bishops were created in monastic environments during the Early Middle Ages. As relevant political and cultural characters of their time, the episcopal representatives deeply influenced the religious landscape and shaped a distinctive native ethos. The importance of this investigation comes from the lack of direct specialised treatment this topic has have as an integrated matter, taking in account it’s tripartite essence: bishops, the monastic phenomena and the writing derived from the interaction of the first two components.

O presente estudo apresentará uma análise sobre a narrativa da Crônica da Livônia. A fonte em questão, trata-se de uma história acerca da cristianização da Livônia 2 e Estônia, através da óptica cristã. Escrita por Henrique da Livônia, entre 1225-1227, acredita-se que a obra inicialmente era um relatório do andamento da missão de cristianização 3 daqueles territórios, a ser entregue ao legado papal Guilherme de Modena e, desta forma, sendo encomendada pelo então bispo da Livônia, Alberto de Buxhoeveden.
In: Ensaios Historiográficos: discursos, conflitos e sensibilidades / Armênia
Maria de Souza; Geraldo Augusto Fernandes & Renata Cristina de Sousa
Nascimento (org.). - Goiânia: Tempestiva, 2023.
p. 1368
ISBN 978-65-85142-08-3

Durante la etapa de conversión y difusión del cristianismo, las mujeres de los reinos anglosajones se relacionaron con la nueva fe de manera diversa, jugando roles diferentes vinculados a sus círculos de pertenencia social, económica y política. Desde los primeros concilios y a través de la patrística, la Iglesia intentó construir un modelo de comportamiento ideal de la mujer cristiana, estableciendo como ejemplo indiscutido la imagen y el culto de María. A la vez, fue recurrente la apelación de obispos y papas a aquellas que formaban parte de la aristocracia para favorecer la conversión de sus esposos, padres o hijos. Además, a medida que la cristianización fue avanzando, se fundaron monasterios en donde mujeres de familias de la elite fueron colocadas para su gestión y organización.
Se analizará entonces, cómo en este contexto de cristianización, la relación de la Iglesia con las mujeres anglosajonas fue muy diferente según su posición social: aquellas pertenecientes a los estamentos aristocráticos fueron consideradas mayormente vehículos para la conversión y conservación de la fe, se las presenta en las fuentes como modelos de virtud y fe. Por otra parte, las fuentes dejan vislumbrar la diferente situación de los misioneros con las mujeres campesinas. En estos casos, los textos mencionan situaciones de conflictos, problemáticas y conductas contrarias a la doctrina eclesiástica. Realizaremos así un breve recorrido para aproximarnos a las diferentes formas de relación y reacción de las mujeres en los reinos anglosajones ante la conversión, las prohibiciones y cambios que introdujo el cristianismo y que frecuentemente entraban en tensión con las costumbres y prácticas llamadas paganas, tanto en el ámbito campesino como en el  aristócrata.

The mysterious northern runes, known as the FUThARK from the hex of their first six symbols, share a common heritage derived from mysteries acquired along with our first alphabet from ancient Egypt. This first alphabet took several simplified hieroglyphs and renamed them in a West Semitic language now known as Old Hebrew. This alphabet is associated with Canaanites who were renamed Phoenicians by the Greeks after they acquired both the alphabet and their Mystery traditions. The alphabet, like the resurrecting Phoenix and Egypt's Book of the Dead, contained the secrets of a return to the light among the order of their symbols. Outside the scope of this paper, the letters hiding their secrets were widely disseminated throughout the ancient world. In time, the pattern, though not the shape of the early letters, was acquired by the Northmen in the lands of the goddess Asia. Associated with the Mystery traditions, Asia translates 'resurrection.' 1 "It was the belief in olden times that men were born again, but that is now called old women's superstition." (Second Lay of Helgi Hundingsbane) Each symbol of the acquired pattern represents a chapter, a series of related stories associated with its numbered position. Number being truly everything if one is to understand the Mysteries hidden among the symbols. The first is undivided, the Fey One. It is only with duality that the soul can reenter the world and the cascade toward the material begin. In this paper, part of an unpublished book on the rune tradition, I explore the stories connected with the second rune. 1 See Judith Dillon, Alphabets and the Mystery Traditions, Inner Traditions Press. URUZ (Aur Ox/wild bull) or (Ur/water, also 'dross') "…[one] 1 is not a number but is a producer (or mother) the beginning and foundation of all other numbers" (Kobel, 1537). Ancient authors considered odd numbers male and even numbers as female. Although one is odd, the One was considered both male and female like the androgynous ox as Hebrew aleph or the fey first rune. 2 When Undivided One becomes Two, male from female separates as the child matures. Sexuality arriving with the appearance of their red and white waters, the adolescent virgins must be purified and prepared for their coming role as fertile adults. 3 The land must be readied for plowing in all its farming and sexual connotations. Duality opening her Underworld, Two's story includes healing energy, inspiration, learning, and wisdom. Far Travel, frenzy, ecstasy, and strength also appear, this being the time of Earth's 'heat' (februa). It is during the stormy tempests of adolescence the virgin's waters appear, signaling the moment for initiation into adulthood. In our second month of February Earth is young, a virginal spring, the bride having renewed herself during her dark winter. Second Phoenician/Old Hebrew letter Beth means 'house', a betulah being a young virgin. Ancient festivals were often celebrated by virgins worshipping the goddess by the central hearth. The vestal Virgins of Vesta (whose name derives from Heus/house) kept the sacred fire death. His father, original owner of the sword, had been cursed to live as a wolf in the forest for several years. We are now at the end of the second rune. The story continues onward. The adolescents will marry soon, the prick of the third rune promising a pregnancy, a drying of the red waters resulting in the birth that will be delivered through the mouth of the fourth. And onwards into the light of day promised by the Mysteries.

pp. 143-57 © dell'autrice -Distribuito in formato digitale da "Reti Medievali", www.retimedievali.it]. brought to you by CORE View metadata, citation and similar papers at core.ac.uk provided by Reti Medievali Open Archive Un prince-évêqUe anglo-saxon aU xi e siècle : l'archevêqUe d'York ealdred veronica ortenberg West-harling Université d'Oxford Ealdred, archevêque d'York est une personnalité relativement méconnue aujourd'hui, qui cependant joua un rôle considérable sur la scène anglaise et européenne dans la deuxième moitié du XI e siècle 1 . Ealdred était un ecclésiastique dans la droite lignée de la tradition de forte présence royale, de cosmopolitisme culturel européen et de rôle politique déterminant de l'Église qui représentait le modèle classique de l'Angleterre du X e siècle 2 . Après la période de relative faiblesse politique et de provincialisme culturel du premier quart du XI e siècle, il fut la personnalité phare qui reprit ce rôle de grand ecclésiastique avec une forte influence sur les affaires de l'État et sur les développements culturels. Il représente donc une figure unique dans son temps en Angleterre, mais qui rappelle celle des grands évêques d'Empire qui furent ses modèles. Avant de regarder sa carrière et son influence, il serait bon de faire trois courtes leçons de généalogie, de politique et de géographie. Généalogie d'abord, et pour commencer celle de la famille royale 3 . En 1016 le roi Edmond Côtes-de-Fer mourut et le pouvoir fut pris par le roi 1. Les principaux travaux sur Ealdred restent toujours F.

В статье рассматривается космогонические представления в тексте "Древнеанглийского мартиролога". Автор стремится установить их источник, а также внутренню роль в тексте. Кром того на основании этого фрагмента можно сделать ряд выводов о практическом примении и бытовании текста в монашеской среде

Объектом исследования в данной статье является ряд медицинских рецептов, связанных с приготовлением святого напитка и святой мази в составе древнеанглийского знахарского трактата "Лакнунга". Особое внимание уделяется связи понятий чистоты и святости в обрядовых практиках, сопровождающих изготовление вышеуказанных снадобий.

Статья раскрывает взаимодействия между "Древнеанглийским мартирологом" и в трудом ирландского монаха Адомнана "О святых местах". Автор рассматривает заимствования из этого текста для описания Святой Земли в общем контексте заимствований из ирландских неагиографических текстов.

The objective of this article is to analyse  three  English  queens  from  the Anglo-Saxon period: Cynethryth of Mercia, Eadburg of Wessex  and  Æthelflæd, lady of Mercia,  based  on  the  power  and  authority that  these  three  women  held  as  queens  and rulers in two kingdoms of south of the River Humber,  Mercia  and  Wessex.  To  this  end, we  will  take  into  account  both  narratives from  manuscript  C  of  the  Anglo-Saxon Chronicle  and  De  Rebus  Gestis  Alfredi,  as wellas diplomas in which these women are present, both in the issuance and in the list of witnesses.    Studies    on    queens,    despite advances  in  the  last  two  decades,  are  still scarce in Brazil, especially when it comes to research  that  covers  the  high  medieval period.  Based  on  studies  on  queenship,  we understand that the participation of queens in the medieval period was not something rare, an exception, but as one of the gears for the functioning of the monarchy.Keywords:queenship;gender;monarch.1Professora Adjunta de História Medieval e Ensino de História Medieval da Universidade de Pernambuco/ Campus  Garanhuns.  Coordenadora  do  Insulae-Grupo  de  Estudos  sobre  a  Britânia,  Irlanda  e  Ilhas  do Arquipélago Norte, na Antiguidade e Medievo -e integrante do grupo Brathair.Lattes: http://lattes.cnpq.br/2907098125824197E-mail: historiaraquel@gmail.com

I det følgende er det gjort utdrag fra Historia Anglorum, bok V og VI, som
omhandler perioden da vikingene og Den store hedenske hær herjet i
England. For Henry var denne perioden en straff fra Gud for det engelske
folkets synder. Teksten er ikke oversatt i sin helhet, men snarere gjengitt som
et sammendrag eller en gjenfortelling av krønikens beretning om en av de
mest dramatiske periodene i engelsk (og nordisk) historie. Jeg har således prioritert lesbarhet og sammenheng fremfor å forvirre leseren
med middelaldertekstens mange uklare passasjer. Der det har vært
nødvendig, har jeg korrigert feilaktige årstall og opplysninger av historisk art i
krøniken. Disse er oppført som fotnoter.

What happens when Christianity arrives to a polytheistic tribal group and engages a radically different cultural context characterized by idolatry, divination, and human sacrifice? What kind of faith expression can that result in? How can the church be firmly established in that type of environment? The challenge to answer these complex questions is bravely undertaken in the current text. Drawing on primary medieval Christian sources, Dragnea engages them critically as he describes the conversion of the Wends, or Western Slavs-a marginal group living on Europe's periphery, and how it was addressed by the official church of that day and region. The book gives attention to the Wends' popular pagan beliefs and rituals before their embrace of Christianity, such as horse divination, fortune-telling, and cleromancy, which they had practiced for centuries. Their religious identity after conversion, characterized by syncretism, which impacted their new faith rituals, also receives focus. During a period when Christianization was viewed as an extension of

x IAN N. WOOD that certain topics had to be excluded-and there was a decision to concentrate on historical approaches to the topic, which meant leaving aside, with regret, a number of essentially literary studies. Within those limitations, however, we have been able to gather together a considerable range of papers. Chronologically they begin in the early fourth century with the christianization of Georgia, and they stretch to missions to Asia almost exactly a millennium later. Quite apart from the chronological range, the different types of questions posed and materials used are a fascinating indication of the different interpretations of the topic to be found among specialists in different fields. Christianization, as a process affecting complete peoples, or at least large groups, attracts attention, as does conversion of the individual. By putting these varying approaches together, we hope we have given some indication of the range of current

x IAN N. WOOD that certain topics had to be excluded-and there was a decision to concentrate on historical approaches to the topic, which meant leaving aside, with regret, a number of essentially literary studies. Within those limitations, however, we have been able to gather together a considerable range of papers. Chronologically they begin in the early fourth century with the christianization of Georgia, and they stretch to missions to Asia almost exactly a millennium later. Quite apart from the chronological range, the different types of questions posed and materials used are a fascinating indication of the different interpretations of the topic to be found among specialists in different fields. Christianization, as a process affecting complete peoples, or at least large groups, attracts attention, as does conversion of the individual. By putting these varying approaches together, we hope we have given some indication of the range of current

x IAN N. WOOD that certain topics had to be excluded-and there was a decision to concentrate on historical approaches to the topic, which meant leaving aside, with regret, a number of essentially literary studies. Within those limitations, however, we have been able to gather together a considerable range of papers. Chronologically they begin in the early fourth century with the christianization of Georgia, and they stretch to missions to Asia almost exactly a millennium later. Quite apart from the chronological range, the different types of questions posed and materials used are a fascinating indication of the different interpretations of the topic to be found among specialists in different fields. Christianization, as a process affecting complete peoples, or at least large groups, attracts attention, as does conversion of the individual. By putting these varying approaches together, we hope we have given some indication of the range of current

x IAN N. WOOD that certain topics had to be excluded-and there was a decision to concentrate on historical approaches to the topic, which meant leaving aside, with regret, a number of essentially literary studies. Within those limitations, however, we have been able to gather together a considerable range of papers. Chronologically they begin in the early fourth century with the christianization of Georgia, and they stretch to missions to Asia almost exactly a millennium later. Quite apart from the chronological range, the different types of questions posed and materials used are a fascinating indication of the different interpretations of the topic to be found among specialists in different fields. Christianization, as a process affecting complete peoples, or at least large groups, attracts attention, as does conversion of the individual. By putting these varying approaches together, we hope we have given some indication of the range of current

x IAN N. WOOD that certain topics had to be excluded-and there was a decision to concentrate on historical approaches to the topic, which meant leaving aside, with regret, a number of essentially literary studies. Within those limitations, however, we have been able to gather together a considerable range of papers. Chronologically they begin in the early fourth century with the christianization of Georgia, and they stretch to missions to Asia almost exactly a millennium later. Quite apart from the chronological range, the different types of questions posed and materials used are a fascinating indication of the different interpretations of the topic to be found among specialists in different fields. Christianization, as a process affecting complete peoples, or at least large groups, attracts attention, as does conversion of the individual. By putting these varying approaches together, we hope we have given some indication of the range of current

x IAN N. WOOD that certain topics had to be excluded-and there was a decision to concentrate on historical approaches to the topic, which meant leaving aside, with regret, a number of essentially literary studies. Within those limitations, however, we have been able to gather together a considerable range of papers. Chronologically they begin in the early fourth century with the christianization of Georgia, and they stretch to missions to Asia almost exactly a millennium later. Quite apart from the chronological range, the different types of questions posed and materials used are a fascinating indication of the different interpretations of the topic to be found among specialists in different fields. Christianization, as a process affecting complete peoples, or at least large groups, attracts attention, as does conversion of the individual. By putting these varying approaches together, we hope we have given some indication of the range of current

x IAN N. WOOD that certain topics had to be excluded-and there was a decision to concentrate on historical approaches to the topic, which meant leaving aside, with regret, a number of essentially literary studies. Within those limitations, however, we have been able to gather together a considerable range of papers. Chronologically they begin in the early fourth century with the christianization of Georgia, and they stretch to missions to Asia almost exactly a millennium later. Quite apart from the chronological range, the different types of questions posed and materials used are a fascinating indication of the different interpretations of the topic to be found among specialists in different fields. Christianization, as a process affecting complete peoples, or at least large groups, attracts attention, as does conversion of the individual. By putting these varying approaches together, we hope we have given some indication of the range of current