‘Folk’ Cemeteries, Assembly and Territorial Geography in Early Anglo-Saxon England

Author(s):  
Stuart Brookes

This chapter examines the evidence for open-air assembly places existing at cemeteries of the 5th and 6th centuries in eastern and southern England. Contrasts are drawn between the types of cemetery (i.e. primarily inhumation or cremation), and types of legal assembly taking place at these sites. A small number of associated sites are identified and discussed, but it is argued that in general ‘folk’ cemeteries were not reused by later Anglo-Saxon communities as places of legal assembly. Examination of the available evidence identifies some of the features of palimpsest landscapes and attempts to provide an explanation for their continued significance through the early medieval period. Particular emphasis is given in this discussion to the role of elite power, and its appropriation of the symbolic landscape.

2017 ◽  
Vol 4 (1) ◽  
pp. 15-23 ◽  
Author(s):  
Kesavan Veluthat

This article brings out certain aspects of the ways in which the temple and the state were related in the early medieval period. Arriving in South India almost simultaneously, both derived support from each other. While the state patronised the temple, the latter lent considerable legitimacy to the former. The temple gradually started appropriating the role of the state in numerous ways, assuming administrative, judicial and fiscal functions. In many cases it was now in a position even to challenge the local political authorities.


2021 ◽  

This engaging volume highlights the scholarship of Tom Beaumont James in advancing the study of medieval and early modern artefacts, buildings, gardens and towns. It largely focuses on the history and archaeology of central Southern England and its seventeen papers range from the early medieval period to the nineteenth century.


Author(s):  
Stephen Rippon

During the early medieval period eastern England was occupied by two major Anglo-Saxon kingdoms—the East Saxons and East Angles—alongside a region that Bede referred to as ‘Middle Anglia’. There has been a widespread assumption that Essex (‘the East Saxons’) and Suffolk and Norfolk (the ‘South Folk’ and ‘North Folk’ of East Anglia) were direct successors to these Anglo-Saxon kingdoms (e.g. Carver 1989, fig. 10.1; 2005, 498; Yorke 1990, 46, 61; Warner 1996, 4, plate 1; Pestell 2004, 12; Chester-Kadwell 2009, 46; Kemble 2012, 8; Gascoyne and Radford 2013, 176; Reynolds 2013, fig. 4), which would imply a strong degree of territorial continuity from at least the early medieval period through to the present day. There is, however, a recognition in the Regional Research Framework that regional differences within early medieval society across eastern England have seen little investigation (Medlycott 2011b, 58), something that the following chapters hope to address. This chapter will explore the documentary evidence for these early medieval kingdoms and their relationship to later counties, before turning to the archaeological evidence for Anglo- Saxon immigrants and their relationship to the native British population in Chapters 8–10. The clear differences between the Northern Thames Basin, East Anglia, and the South East Midlands that are still evident during the seventh to ninth centuries are outlined in Chapter 11. Finally, Chapter 12 explores the boundaries of the early medieval kingdoms, and in particular the series of dykes constructed in south-eastern Cambridgeshire.Table 7.1 provides a timeline of key historical dates for early medieval England, and key developments within the archaeological record. The earliest list of territorial entities is the Tribal Hidage. The original document has been lost—it only survives in a variety of later forms—but it is thought to have been written between the mid seventh and the ninth centuries (Hart 1970; 1977; Davies and Vierck 1974, 224–7; Yorke 1990, 10; Blair 1991, 8; 1999; Harrington and Welch 2014, 1). The Tribal Hidage lists at least thirteen peoples in and around eastern England, some of whom clearly occupied quite extensive areas, such as the East Angles (assessed as 30,000 hides), East Saxons (7,000 hides), and the Cilternsætna (4,000 hides).


Britannia ◽  
2011 ◽  
Vol 42 ◽  
pp. 243-262 ◽  
Author(s):  
David Smith ◽  
Harry Kenward

AbstractIt is over 30 years since Paul Buckland first presented a series of arguments concerning beetle (Coleoptera) grain pests: their origin, the timing of their introduction to Britain, and their implications for agricultural production during the Roman occupation. Here we return to the topic in the light of new data from a range of archaeological deposits, including civilian and military sites dating from the earliest period of Roman occupation. Infestation rates and, potentially, grain loss may have been high throughout Roman Britain, though many infestations may have been in equine feed. Beetle grain pests are not recorded in Britain prior to the Roman invasion, and it appears that they were absent, or extremely rare, in the early medieval period and up to the Norman Conquest. This pattern of occurrence is reviewed and it is suggested that ecological theory offers an explanation which is in accord with supposed socio-economic changes and trade. The role of grain pests is considered in the economic modelling of Romano-British agriculture.


2021 ◽  
Vol 3 ◽  
pp. 183
Author(s):  
Howard Williams ◽  
John Swogger

We hope this comic heritage trail for Wrexham helps introduce you to Britain's third-longest ancient monument.Wat's Dyke was built in the early medieval period (most likely between the late 7th and early 9th centuries AD). Today, it is a fragmentary bank and ditch surviving in varied states of preservation. When newly built, it was most likely designed as a continuous construction by the Anglo-Saxon kingdom of Mercia to dominate and control its western frontier with Welsh rivals. It runs over c. 64km from Basingwerk (Flintshire) to Maesbury (Shropshire).The map shows you where you can visit the monument today, and the comic panels tell the story of Wat's Dyke at each location. And if you'd like to know even more about Wat's dyke and other similar monuments, there are suggestions for further reading as well as online links to recent research at the end of the booklet.


Neophilologus ◽  
2021 ◽  
Author(s):  
John Joseph Gallagher

AbstractIn the early medieval period, history was commonly organised into six epochs lasting roughly one thousand years each, according to certain calculations of the world’s age. The idea of the six ages emerged from and was consolidated by allegorical interpretations of the Hexameron in which the material endurance of the world was thought to mirror the initial length of its Creation. This historical schematisation enjoyed widespread currency in Anglo-Saxon England, even after Bede had proved that the world was not, in fact, approaching 6,000 years. This article analyses how the topos of the six ages is used and adapted within a hitherto understudied group of related encyclopaedic notes in three Anglo-Saxon manuscripts. How these texts relate to and differ from the wider corpus of encyclopaedic texts on this subject is also charted. The following study investigates the ways in which encyclopaedic texts on the six ages were adapted, expanded and transmitted, and the religious and political motivations driving such changes. This article offers the first in-depth analysis of this particular group of texts, foregrounding the sophistication of micro-texts that explain the six ages. Overall, this study emphasises the pedagogical, theological and historiographical applications of this concept in early medieval English thought.


2020 ◽  
Vol 74 (4) ◽  
pp. 1013-1079
Author(s):  
Rafael Suter

Abstract This paper attempts to delineate the relation of early Chinese views on vision and visuality to nascent reflections on painting arising in the Early Medieval period. Ever since that time, pictorial creativity has been associated with Buddhist ideas of spiritual perfection. Likewise, the Early Medieval concern for the visualization of spiritual journeys to exceptional humans (and superhumans) through imaginary landscapes seems to be of Buddhist origin. The first part of this paper gives a short sketch of the intellectual landscape in which theorizing on painting since the 5th century CE first arose. The main body of the study, consisting of parts two through five, close readings of pre-Buddhist texts on vision and imagination. From these exploratory investigations it emerges that the very terms that are key in early reflections on painting such as ‘spirit’ (shen 神), ‘perspicacity’ (ming 明), but also ‘imagination’ (xiang 想) and ‘symbol’ (xiang 象) are closely related to a specific conception of seeing and visuality which is manifest in these texts. A final part sketches the possible relevance of these observations in early and pre-imperial sources for the interpretation of Chinese theories on painting. It emerges that while the rising interest in imagination since the Eastern Jin period is indeed an innovation inspired by Buddhism, the extraordinary role of the notion of ‘spirit’ in reflections about painting is closely related to earlier autochthonous traditions. The appeal to specifically Buddhist notions such as the samādhi of free play in texts on pictorial production and contemplation appears to be of a secondary character. It seems to be mediated by the inclusion of the very word ‘spirit’ (shen) into Chinese renderings of technical Buddhist terms related to meditation, which resulted in the implicit association of this specialist vocabulary with inherited conceptions of spirit as a luminous force animating, inspiring and enlightening things, in both quite a literal and in a rather metaphorical sense.


1993 ◽  
Vol 30 ◽  
pp. 57-66
Author(s):  
Victoria A. Gunn

In recent years there has been a definite growth of interest in the royal saints of the early medieval period. Specifically from France, academics such as Robert Folz, and from Britain, historians such as David Rollason and Susan Ridyard, have turned their erudition and their pens to elucidate this topic. The scope of this paper will be to examine one of the saints who has been of interest to these authors: St Oswald of Northumbria. That Oswald was considered a saint from early after his death is not in any doubt: Bede’s Historia ecclesiastica makes this quite clear. Rather, this paper turns its attention to the nature of that sanctity in order to decide whether or not Bede actually perceived Oswald as a martyr. To look at this question this study will firsdy compare Oswald with other Anglo-Saxon martyr-kings. Secondly, it will observe what comments Bede actually makes concerning Oswald’s sanctity. And, finally, it will see how he is categorized and discussed in other contemporary and near-contemporary texts.


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