Sites and sanctity: revisiting the cult of murdered and martyred Anglo-Saxon royal saints

The cults of the murdered and martyred royal saints of Anglo-Saxon England have been interpreted as political in origin and this view has received widespread acceptance. This article, which discusses the cults of the kings, Oswald, Oswiu and Edwin of Northumbria, and Edward the Martyr and those of the princes, Kenelm of Mercia and Æthelred and Æthelberht of Kent, puts forward a new interpretation, suggesting that their cults originated in lay and non-élite devotion to the innocent victims of unjust and violent death, before being taken up for political and other purposes. It addresses the problem of popular religion in Anglo-Saxon England and seeks to show how these cults may be used to shed light on the beliefs of the ordinary Anglo-Saxon laity.     

Reply to comments on trade,towns and states: A reconsideration of early medieval economics

The aim of this paper is to discuss a specific group of stamped gold foils with human representation from the late Scandinavian Iron Age (AD 550/600–800) from the perspective of size. The article argues that the framed gold foils embed sophisticated and multi-layered transformations that capture and echo basic principles of northern cosmology and belief systems related to Odin as the god for kings and his ability as a seer.     

Bede, Æthelberht,and the ‘examples of the Romans’ in early medieval England

In Book II, Chapter 5 of the Historia ecclesiastica, Bede writes that the Kentish king Æthelberht had, ‘with the advice of his counsellors, established legal enactments according to the examples of the Romans.’ This article argues that Bede’s formulation serves as a means of characterizing the increasingly interventionist role played by early Kentish kings in making the laws issued in their names.     

Reflections on the historical origin of regions and pays

This paper examines the historical origin of two related but distinct types of country-side or pays in England: those based on early-settled river-valleys and those associated with areas of wold. W. G. Hoskins has pointed out that in Devon early places like Tawton and Taviton derived their names from rivers and were associated with outlying stocks or cattle-farms—Tawstock and Tavistock—which originally formed distinct but related parts of the same river-estate.A similar association is found in many areas. Two examples in Kent, where the evidence for early settlement is unusually abundant, are examined in detail: the estates of the Darenth people and the Bourne people. In both cases settlement pressed inland from the river itself, far up into the wooded Downland or wold. As well as their original river communities they thus developed an outlying area of summer pasture based on isolated forest shielings. The former may have originated before the English invasions and were certainly very early. The development of the shielings into permanent farms occurred later, mainly in the middle- or later-Saxon period.The Kentish evidence is significant for three reasons. First, there can be no doubt that in the county as a whole the wold region or Downland originated as the outlying summer pasture of the river-estates. Secondly, as the isolated shielings evolved into permanent farms, the region developed an independent life of its own, with distinct characteristics from those of the parental river-settlements. Thirdly, the word wold occurs widely in the Downland place-names of East Kent, where it definitely denotes woodland or forest, and not simply the “elevated stretch of open country” which it is often said to signify. Did other areas of wold, now largely woodless, such as the Cotswolds and Lincolnshire Wolds, also originate as the outlying wood-pasture of early river-peoples?     

‘What sort of love will not speak for a friend's good?’: pastoral care and rhetoric in early Anglo-Saxon letters to kings

The late-seventh/eighth-century Anglo-Saxon authors Aldhelm, Bede, Boniface and Alcuin all composed letters to contemporary kings. These authors used three main rhetorical strategies to direct their royal correspondents towards a more virtuous life. The first of these was advice, the (seemingly) straightforward offering of (ostensibly) judgement-free moral guidance. Secondly, there was admonition, where the author overtly and vigorously confronted specific sins. Finally, there were examples, exempla, drawn from both biblical and contemporary history, which the authors employed, with or without editorial comment, either to inspire or to deter. It is argued that these letters were principally motivated by moral or pastoral concern, rather than any desire to establish an abstract kingship ideology.     

South of the Pyrenees: kings,magnates and political bargaining in twelfth-century Spain

The twelfth century has been regarded as a milestone for changes at almost all levels of medieval society. Some scholars consider it a starting point to trace back the origin of more centralised political structures with power over a specific territory: the feudal kingdoms. This paper tries to describe how these changes occurred in the Iberian kingdoms. It presents the co-existence of powerful kings and strong nobilities during the twelfth century. It analyses the baronial rebellions against the kings and the peace treaties signed by the monarchs against them. One central aspect of these struggles was the definition of upper decision-making levels above the nobility which were attained through a dynamic of war and pacts made between enemy courts. The paper attempts to demonstrate the long-term outcome in favour of royal power and concludes that kings succeeded in setting themselves above the nobility and becoming centres of political networks by an increasing spiral of treaties negotiated with their hostile equals.     

The cult of Saint Denis and Capetian kingship

Throughout its history, the monastery of Saint-Denis sought to establish a tie with the ruling house, to make the abbey indispensable to the crown as the chief and privileged guardian of the royal presence. Beyond that, as the home of the principal Apostle of Gaul and the first bishop of Paris, it had a symbolic importance for the whole of France, independent of the monarchy itself. The representation of Saint Denis as a national saint, guiding, protecting, and promoting the well-being of the monarchy, was a monastic theme from the ninth century forward. The cult assumed its chief importance, however, in relation to the Capetians when, it is argued, it performed a critical function in the definition of French national identity under the aegis of the monarchy. In its importance for both France and the monarchy, the cult of Saint Denis helped make possible the fusion of two streams of national consciousness that might otherwise have remained distinct. Further, Capetian kings, by identifying themselves with the cult of Saint Denis, were able to tap a significant element of national devotion which contributed to the creation of a royal personality of national scope in France.     

The cult of Saint Denis and Capetian kingship

Throughout its history, the monastery of Saint-Denis sought to establish a tie with the ruling house, to make the abbey indispensable to the crown as the chief and privileged guardian of the royal presence. Beyond that, as the home of the principal Apostle of Gaul and the first bishop of Paris, it had a symbolic importance for the whole of France, independent of the monarchy itself.The representation of Saint Denis as a national saint, guiding, protecting, and promoting the well-being of the monarchy, was a monastic theme from the ninth century forward. The cult assumed its chief importance, however, in relation to the Capetians when, it is argued, it performed a critical function in the definition of French national identity under the aegis of the monarchy. In its importance for both France and the monarchy, the cult of Saint Denis helped make possible the fusion of two streams of national consciousness that might otherwise have remained distinct. Further, Capetian kings, by identifying themselves with the cult of Saint Denis, were able to tap a significant element of national devotion which contributed to the creation of a royal personality of national scope in France.     

The expansion of the kingdom of Strathclyde

The kingdom of Strathclyde was focused on the Clyde valley and ruled by a Brittonic‐speaking dynasty. Historians have traditionally argued that the kingdom expanded southwards in the early tenth century, with the result that there was a revival of Brittonic language. Several scholars have recently challenged this interpretation, but in this article I defend the view that Strathclyde expanded southwards, and I propose a new model for the process. I argue that the kings of Strathclyde took submissions from the local nobility, who included Northumbrian and Gaelic‐Scandinavian magnates. This accounts for the multicultural nature of the kingdom in its heyday.     

The Capetian apanages and the nature of the French kingdom

The Capetian apanages have traditionally been studied from the perspective of the developing national monarchy. This approach is anachronistic; its premises are drawn from a later century, and even within the Capetian period it groups together with little differentiation the attitudes and intentions of five generations of kings.The context for the early Capetian apanages is the successional customs of the nobility, which the kings knew well from having seen them practised by their baronial neighbors. The determining concepts behind these measures were not those of the crown and the royal domain, but rather the societal ones by which, through the succession, the individual members of the family were ordered in relation to the family's lands.Only in the last quarter of the thirteenth and the first quarter of the fourteenth centuries did the kings and the Parlement impose the series of rulings which molded Capetian practice into a distinctively royal pattern. For most of the period under consideration, the territorial kingdom was treated as an aggregate of separable holdings, most of which were the private inheritance of the ruling family.     

略论殷墟王陵制度的形成

无论是传世文献还是甲骨金文,均反映出晚商时期有一个嫡庶观念逐渐加强的过程,而这个过程与殷墟西北岗王陵区不断突出王墓的作法是一致的。两个方面均反映出晚商王权的逐步加强以及父死子继王位传承制度的逐渐巩固与最终确立。西北岗王陵西区是比较纯粹的王陵区,但东区埋葬的人员较为复杂,只能看作是一处高等级王室墓地。西北岗王陵区可能开启于殷墟文化一期偏早阶段,并可能一开始就大致划定兆域界限。武丁在位时期可能对王陵制度作过重大调整,即西区只葬殷王,其他成员只能葬在王陵东区、小屯宫殿宗庙区西南部墓地以及后岗西区墓地等处。殷王陵不奉行夫妻并穴合葬,王与后分处。但王陵东区有异姓陪葬的现象。殷王陵区有象征国家政权的一面,与殷墟其他普通族墓地有较大差异。     

Grave Circle B at Mycenae in the Context of Links Between the Eastern Mediterranean and Scandinavia in the Bronze Age

Artifacts from royal burial graves Gamma and Omicron of grave circle B at Mycenae attest to cultural ties between the Eastern Mediterranean elite and that of the Scandinavian Early Bronze Age (mid- and late 2nd millennium BC). The appearance of the running spiral motif and representations of ships with rams in Scandinavia coincide with the beginning of the Mycenaean civilization. These facts, along with the ?nds of Baltic amber only in the royal burials at Mycenae but not in Crete, suggest that a principal role in the introduction of these cultural elements in Scandinavia during the Scandinavian Bronze Age (periods I–III according to Montelius) was played by the Mycenaean elite.     

Adapting the roman alphabet for writing Old English: evidence from coin epigraphy and single‐sheet charters

Single‐sheet charters and coin epigraphy provide valuable evidence for the development of representations of the Old English dental fricative in the seventh and eighth centuries. This evidence indicates differing Kentish and Mercian practices up to the 780s, when scribes in both areas rapidly adopt <ð> to represent this sound. In Kent, occasional experimentation with this character from perhaps as early as the reign of Eadbald (616–40 ad ) may suggest a lengthy period of gradual adoption prior to the rapid increase. Mercian practice instead shows an abrupt adoption, which is perhaps the result of reform according to external (perhaps Kentish) models.     

Collecting Material Folklore: Motivations and Methods in the Owen and Hasluck Collections

As contributor to the mistakenly conceptualised concept of “belief legend,” I want to survey the historical antecedents and the circumstances that at a certain stage prompted researchers to identify this category, formerly classified as mythical or demonological legend. This was the time when legend scholars began field-collection, experiencing the profound attachment of narratives to living local folk religion. After decades of meticulous field observation, which has led to the accumulation of a more dependable stock of legendry from diverse national, subcultural, occupational groups, it becomes clear that folk belief is a part of any legend, therefore there is no need to maintain the term “belief legend.” Belief is the stimulator and the purpose of telling any narrative within the larger category of the legend genre; it is also the instigator of the legend dialectic. The current confusion caused by the whimsical application of terms such as “truth,” “rationality,” “belief,” and “believability” in scholarly legend interpretations, should caution us to avoid making biased, outsider's judgements instead of presenting the viewpoint of tellers and audiences.     

The Capetian apanages and the nature of the French kingdom

The Capetian apanages have traditionally been studied from the perspective of the developing national monarchy. This approach is anachronistic; its premises are drawn from a later century, and even within the Capetian period it groups together with little differentiation the attitudes and intentions of five generations of kings.The context for the early Capetian apanages is the successional customs of the nobility, which the kings knew well from having seen them practised by their baronial neighbors. The determining concepts behind these measures were not those of the crown and the royal domain, but rather the societal ones by which, through the succession, the individual members of the family were ordered in relation to the family's lands.Only in the last quarter of the thirteenth and the first quarter of the fourteenth centuries did the kings and the Parlement impose the series of rulings which molded Capetian practice into a distinctively royal pattern. For most of the period under consideration, the territorial kingdom was treated as an aggregate of separable holdings, most of which were the private inheritance of the ruling family.     

Women in Praise of Women: Female Poets and Female Patrons in Qajar Iran

This study examines the poetry of two women of nineteenth-century Iran—one royal, one non-royal—and the women patrons for whom they composed praise poetry. Through the reconstruction of female-centered patronage networks and associated female-only performance venues, and via an examination of the active roles played by female patrons both in affairs of state and in the management of the immense royal harem, this study highlights the various ways in which members of several generations of women in Qajar Iran were involved in the production, dissemination and appreciation of poetry. It is argued here that these patronage and poetry production networks should be read as evidence of a female-centered literary tradition, one that was in dialogue with (and often intersected) the dominant male tradition; one that empowered the women actors within it to create a sisterhood of poets through which their art could be passed on from mother to daughter, and from daughter to granddaughter (and occasionally from mother to son).     

印证中央王朝对边陲少数民族政权的维护统辖甘肃省博物馆藏魏晋文物研究

三国两晋南北朝,内地的战乱并没有对甘肃及西域广大地区产生不利影响,相反这时的甘肃河西走廊相对比较稳定。“从东汉末年的军阀混战,到逐渐形成三国鼎峙和西晋的统一;从‘十六国’的纷乱,到北魏统一北方和隋朝的统一全国,都说明了走向统一仍然是这一时期历史的主导方面。”     

Pandora and Hatshepsut: Ancient Archtypes in the iconography of kingship

Greek myths contain iconographic material relating to the legitimacy, power and succession problems of early kingship. They may even represent the relics of kingly liturgies recited at coronations and New Year festivals. This essay analyses Hesiod's Pandora, her presentation and regalia, as an icon of queenly power reflecting the important power of women in the Egyptian royal cult and the great exponent of that role, Queen Hatshepsut. Pandora's veil, crown, name and ‘box’ or ‘jar’ recall both the moment of apotheosis of Egyptian queens and the emblems of the Egyptian royal priestesses who tended the divinity of kings. They also recall the astral and solar imagery of the great goddesses of Mesopotamia, Anath, Ishtar and Astarte—as well as Hesiod's Europa—queenly figures of great power.