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First Evidence of Farming Appears; Stone Axes, Antler Combs, Pottery in Common Use
BC c.5000 - Neolithic (new stone age) Period begins; first evidence of farming appears; stone axes, antler combs, pottery in common use. c.4000 - Construction of the "Sweet Track" (named for its discoverer, Ray Sweet) begun; many similar raised, wooden walkways were constructed at this time providing a way to traverse the low, boggy, swampy areas in the Somerset Levels, near Glastonbury; earliest-known camps or communities appear (ie. Hembury, Devon). c.3500-3000 - First appearance of long barrows and chambered tombs; at Hambledon Hill (Dorset), the primitive burial rite known as "corpse exposure" was practiced, wherein bodies were left in the open air to decompose or be consumed by animals and birds. c.3000-2500 - Castlerigg Stone Circle (Cumbria), one of Britain's earliest and most beautiful, begun; Pentre Ifan (Dyfed), a classic example of a chambered tomb, constructed; Bryn Celli Ddu (Anglesey), known as the "mound in the dark grove," begun, one of the finest examples of a "passage grave." c.2500 - Bronze Age begins; multi-chambered tombs in use (ie. West Kennet Long Barrow) first appearance of henge "monuments;" construction begun on Silbury Hill, Europe's largest prehistoric, man-made hill (132 ft); "Beaker Folk," identified by the pottery beakers (along with other objects) found in their single burial sites. c.2500-1500 - Most stone circles in British Isles erected during this period; pupose of the circles is uncertain, although most experts speculate that they had either astronomical or ritual uses. c.2300 - Construction begun on Britain's largest stone circle at Avebury. c.2000 - Metal objects are widely manufactured in England about this time, first from copper, then with arsenic and tin added; woven cloth appears in Britain, evidenced by findings of pins and cloth fasteners in graves; construction begun on Stonehenge's inner ring of bluestones. -
Celtic Relations of St. Oswald of Northumbria Author(S): J
Celtic Relations of St. Oswald of Northumbria Author(s): J. M. Mackinlay Source: The Celtic Review, Vol. 5, No. 20 (Apr., 1909), pp. 304-309 Stable URL: http://www.jstor.org/stable/30070180 Accessed: 28-06-2016 10:00 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. is collaborating with JSTOR to digitize, preserve and extend access to The Celtic Review This content downloaded from 144.82.108.120 on Tue, 28 Jun 2016 10:00:52 UTC All use subject to http://about.jstor.org/terms 304 THE CELTIC REVIEW CELTIC RELATIONS OF ST. OSWALD OF NORTHUMBRIA. J. M. MACKINLAY By relationships I do not mean ties of blood, but ties of circumstance. St. Oswald was Anglic by birth, and ruled over an Anglic people, but at various times during his romantic career he was brought into touch with Celtic influences. When his father, IEthelfrith, King of Northum- bria, was killed in battle in the year 617, and was succeeded by Eadwine, brother-in-law of the dead king, Oswald, who was then about thirteen years of age, had to flee from his native land. He went to the north-west, and along with his elder brother Eanwith and a dozen followers, sought refuge in the monastery of Iona. -
The Venerable Bede Ecclesiastical History of England (731 A.D.)1
1 Primary Source 3.2 THE VENERABLE BEDE ECCLESIASTICAL HISTORY OF ENGLAND (731 A.D.)1 The Anglo-Saxon monk and author, known to posterity as the Venerable Bede (c. 672– 735), was apparently a deeply spiritual man described as constantly praising God, even at the last moments of his life, when he could scarcely breathe. A learned scholar with broad knowledge of ancient and early medieval theology and secular writings, he wrote a huge number of works on theology, biblical commentary, the lives of saints, and secular and religious history. His most famous work, excerpted here, recounts the historical development of Britain with a focus on the vibrant evolution of the church. The passage below concerns the conversion of the Anglo-Saxons from paganism to Christianity. Key themes are the care with which missionaries sought to transform customs without giving offense, Christian humility, and how the converts’ belief in miracles wrought in the name of Christ facilitated their conversion. For the complete text online, click here. For a freely accessible audio recording of the book, click here. BOOK I CHAPTER XVII How Germanus the Bishop,2 sailing into Britain with Lupus,3 first quelled the tempest of the sea, and afterwards that of the Pelagians, by Divine power. [429 A.D.] Some few years before their arrival, the Pelagian heresy,4 brought over by Agricola, the son of Severianus, a Pelagian bishop, had corrupted with its foul taint the faith of the Britons. But whereas they absolutely refused to embrace that perverse doctrine, and blaspheme the grace of Christ, yet were not able of themselves to confute the subtilty of the unholy belief by force of argument, they bethought them of wholesome counsels and determined to crave aid of the Gallican5 prelates in that spiritual warfare. -
The Translation of St Oswald's Relics to New Minster, Gloucester: Royal And
Canterbury Christ Church University’s repository of research outputs http://create.canterbury.ac.uk Please cite this publication as follows: Bintley, M. (2014) The translation of St Oswald’s relics to New Minster, Gloucester: royal and imperial resonances. Anglo-Saxon Studies in Archaeology and History, 19. pp. 171-181. ISSN 0264-5254. Link to official URL (if available): This version is made available in accordance with publishers’ policies. All material made available by CReaTE is protected by intellectual property law, including copyright law. Any use made of the contents should comply with the relevant law. Contact: [email protected] ABSTRACT The Translation of St Oswald’s Relics to New Minster, Gloucester: Royal and Imperial Resonances The relics of St Oswald were translated to New Minster, Gloucester, in the early tenth century, under the authority of Æthelflæd and Æthelred of Mercia, and Edward the Elder. This was ostensibly to empower the new burh, sited in the ruins of the former Roman town, with the potent relics of one of Anglo-Saxon Christianity’s cornerstones. This article argues that the relics of Oswald were not only brought to Gloucester to enhance its spiritual and ideological importance, but also to take advantage of the mythologies attached to this king, saint, and martyr, which were perpetuated by a contemporary translation of Bede’s Historia ecclesiastica. This work, which emphasizes Oswald’s role in the unification of Northumbria under Christianity, consciously models Oswald on his imperial predecessor Constantine. These and other valuable attendant mythologies may have been consciously appropriated by the Mercians and West Saxons in the early tenth century, thereby staking a claim to the imperial Christian heritage of Rome and Northumbria, and furthering the notion of an Angelcynn that had only recently been promoted by Alfred the Great. -
Chapter 4 the Anglian Period: the Royal Ladies of Castor [1]
Chapter 4 The Anglian Period: The Royal Ladies of Castor [1] St. Kyneburgha of Castor: from Mercian princess to Northumbrian queen Castor Parish Church stands upon an escarpment, which has been occupied from at least the Roman period. It bears a unique dedication to the seventh-century saint, Kyneburgha or Cyneburh, a Mercian princess and erstwhile queen of Northumbria who, according to local tradition, retired from court in order to establish a nunnery on the site of an abandoned early fourth-century villa. Reliable, near-contemporary information relating to Kyneburgha is limited to a single reference in Venerable Bede’s Historia Ecclesiastica (c. 731), in which she was described as the sister of Peada, King of the Middle Angles, and the wife of Alhfrith, a Christian prince of Northumbria [2]. From this statement we may deduce that she was also the daughter of the unrepentant heathen king, Penda of Mercia (c. 626-c. 655), and his consort, Cynewise, whose stronghold was in the Tamworth area of the Trent Valley [3]. All subsequent references to Kyneburgha are either of post-Conquest date or survive only in the form of twelfth-century copies and, consequently, are much less trustworthy [4]. Nor are there any archaeological finds to substantiate Kyneburgha’s relationship with the Castor site. However, by examining all of the available sources, in conjunction with place-name and sculptural evidence, it may be possible to gain an insight into the life and times of this remarkable lady. Kyneburgha was born during an era when England was ruled by a few aristocratic families, both Christian and pagan, who intermarried in attempts to form alliances and to found dynasties in rival provinces. -
(Died 704) Ælfric, Abbot of Eynsham
People ADALBERO, BISHOP OF LAON (FRANCE; 977-1030) Adalbero was very involved in the politics of the end of Carolingian dynasty in Western Frankia and its replacement by the Capetians, with the accession of Hugh Capet as king in 987. He was one of the writers who expressed the concept of society divided between the three orders. ADOMNÁN , ABBOT OF IONA (DIED 704) Adomnán was the ninth abbot of the monastery of Iona, founded on the island of that name in the Hebrides by Columba. He is particularly noted by Bede in his Ecclesiastical History of the English People for having promoted the Roman dating of Easter. His best-known work is his Life of St Columba. ÆLFRIC, ABBOT OF EYNSHAM (1005-C. 1010) Ælfric joined the monastery of Cerne Abbas (Dorset) around 987. He may have been in charge of the school there, and he certainly produced a series of writings, including works in Old English, principally homilies for reading and preaching and lives of saints, and a grammar of Latin written in Old English. In 1005, he became the first abbot of the reformed abbey of Eynsham near Oxford, where he died around 1010. ÆTHELEBERHT I, KING OF KENT (DIED 616) Ætheleberht, who had married the Christian, Frankish princess, Bertha, some while before, welcomed the mission of St Augustine when it arrived in Kent in 597. He permitted the conversion of his subjects, and was himself converted, perhaps soon after Augustine's arrival. Bede identified him as one of the seven overlords of southern England (Bede, Eccl. History, II.15) and attributed to him a code of laws 'in the manner of the Romans', which is extant. -
THE STORY of an ENGLISH SAINT's CULT: an ANALYSIS of the INFLUENCE of ST ÆTHELTHRYTH of ELY, C.670
THE STORY OF AN ENGLISH SAINT’S CULT: AN ANALYSIS OF THE INFLUENCE OF ST ÆTHELTHRYTH OF ELY, c.670 – c.1540 by IAN DAVID STYLER A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of History School of History and Cultures College of Arts and Law University of Birmingham August 2019 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT This thesis charts the history of the cult of St Æthelthryth of Ely, arguing that its longevity and geographical extent were determined by the malleability of her character, as narrated within the hagiographical texts of her life, and the continued promotion of her shrine by parties interested in utilising her saintly power to achieve their goals. Arranged chronologically and divided into five distinct periods, the thesis demonstrates that this symbiotic relationship was key in maintaining and elongating the life of the cult. Employing digital humanities tools to analyse textual, archaeological, material, cartographic, and documentary sources covering the cult’s eight-hundred-year history, the study charts its development firstly within East Anglia, and subsequently across the whole country, and internationally. -
August Newsletter
TUCSON CELTIC FESTIVAL AND SCOTTISH HIGHLAND GAMES NEWSLETTER Alexandra MacPherson-Munro, Editor Email: [email protected] Date: 1 August 2021 Monthly Newsletter Chief McBain and Lady McBain Welcome Letter Welcome Members of TCFA, It is with great pleasure that we welcome our new board of directors for Tucson Celtic Festival Association (TCFA). We are pleased to have you as a part of the board and as a member of TCFA. The meetings are generally held on the second Saturday of each month with an occasional adjustment for planning meetings as event nears. The meetings are from 9:00 am to 11:00 am. The secretary will inform you and all current members of where those meetings will take place, and if there are any changes. All members are invited to the monthly meetings and their suggestions are always welcomed. The minutes will be available to you so you can get an idea of our current agenda and situation. Again welcome and we look forward to working with all of you and hearing your valuable contribution. Sincerely, TCFA President and Board Members Board Members Our 2021 Board Members President – Elizabeth Warner Vice President-Mike Foley Secretary – Christine Banks Treasurer - Angela Nelson Member at Large – Tracey “Tray” Hargrove Member at Large - Bruno Brunelle Member at Large - Ildefonso "Ponch" Green Volunteer Chair- Helen Marty Scholarship, Newsletter-Alexandra Munro Tucson Celtic Festival Association (TCFA) is a 100% volunteer, 501(c)(3) Association that is exempt from federal income tax under Title 26 of the United States code. The association was established in 1986. We are dedicated to family- friendly entertainment, athletic competition and cultural education and host four major events each year to fund that mission. -
ABSTRACT Whitby, Wilfrid, and Church-State Antagonism in Early
ABSTRACT Whitby, Wilfrid, and Church-State Antagonism in Early Medieval Britain Vance E. Woods, M.A. Mentor: Charles A. McDaniel, Ph.D. In 664, adherents of the Dionysian and Celtic-84 Easter tables gathered at the Northumbrian abbey of Whitby to debate the proper calculation of Easter. The decision to adopt the former, with its connections to the papacy, has led many to frame this encounter in terms of Roman religious imperialism and to posit a break between the ecclesiastical culture of Northumbria prior to the Synod of Whitby and afterward. This study will propose a different interpretation of the change that took place in the Northumbrian Church after 664. Rather than focusing solely on matters of religion, this project will seek also to demonstrate Whitby’s political implications. Instead of the end of alienation between the Celtic Church and the balance of Christendom, the Synod of Whitby will be identified, in the person of its main protagonist Wilfrid, as the beginning of alienation between the Northumbrian state and the hierarchy of the Church. Whitby, Wilfrid, and Church-State Antagonism in Early Medieval Britain by Vance E. Woods, B.A. A Thesis Approved by the J.M. Dawson Institute of Church-State Studies ___________________________________ Christopher Marsh, Ph.D., Chairperson Submitted to the Graduate Faculty of Baylor University in Partial Fulfillment of the Requirements for the Degree of Master of Arts Approved by the Thesis Committee ___________________________________ Charles A. McDaniel, Ph.D., Chairperson ___________________________________ Beth Allison Barr, Ph.D. ___________________________________ Daniel Payne, Ph.D. Accepted by the Graduate School May 2009 ___________________________________ J. -
Saints and Their Function in the Kingdom of Mercia, 650-850
SAINTS AND THEIR FUNCTION IN THE KINGDOM OF MERCIA, 650-850 By WILLIAM MICHAEL FRAZIER Bachelor of Science Oklahoma State University Stillwater, Oklahoma 1995 Submitted to the Faculty of the Graduate College of the Oklahoma State University in partial fulfillment of the requirements for the degree of MASTER OF ARTS December, 1998 SAINTS AND THEIR FUNCTION IN THE KINGDOM OF MERCIA, 650-850 Thesis Approved: Dean ofthe Graduate College ACKNOWLEDGMENTS I would like to express my deepest appreciation to my advisor, Dr. J. Paul Bischoff, for his guidance throughout the creation ofthis thesis. Without his suggestions and criticisms, I would have never completed a work worth submitting. To Dr Bischoff I also owe thanks for giving me something I have rarely had in my life: a challenge. I would also like to thank my other commi.ttee members, Dr. Eldevik and Dr. Petrin, who gave me many valuable suggestions during the revision ofthe thesis. Any mistakes that remain after their help are without a doubt my own. I truly appreciate the support which the History department extended to me, especially the financial support ofthe Teaching Assistantship I was generously given. To the wonderful people of the interlibrary loan department lowe an enormous debt. I simply could not have completed this work without the many articles and books which they procured for me. I would also like to thank my parents, Ron and Nancy, for their constant support. Anything good that I achieve in this life is a reflection on them. They have made me who I am today. Finally, I would like to extend my greatest appreciation to my wife, Cindy, who has stayed supportive throughout what has seemed an eternity of research and writing. -
Oswald of Northumbria: Pagan Hero, Christian Saint
Western Washington University Western CEDAR WWU Honors Program Senior Projects WWU Graduate and Undergraduate Scholarship Fall 2020 Oswald of Northumbria: Pagan Hero, Christian Saint Caleb Lyon Western Washington University Follow this and additional works at: https://cedar.wwu.edu/wwu_honors Part of the History Commons Recommended Citation Lyon, Caleb, "Oswald of Northumbria: Pagan Hero, Christian Saint" (2020). WWU Honors Program Senior Projects. 424. https://cedar.wwu.edu/wwu_honors/424 This Project is brought to you for free and open access by the WWU Graduate and Undergraduate Scholarship at Western CEDAR. It has been accepted for inclusion in WWU Honors Program Senior Projects by an authorized administrator of Western CEDAR. For more information, please contact [email protected]. Oswald of Northumbria: Pagan Hero, Christian Saint Caleb Lyon 1 Saint Oswald: Christian Saint, Pagan Ancestor Saint Oswald of Northumbria was many things. First a prince, then an exile, later a king and finally a saint. As a ruler he was likely the strongest of his day, reigning as a mighty overlord of the north with influence that may have extended as far south as the territory of the Mercians or even the West Saxons. The broader spread of organized Christianity among the kingdoms of Bernicia and Deira is accredited to him, and soon after his death he was revered as a saint by many of the peoples of Britain. Oswald’s influence, though great in life, was perhaps even greater in death. The son of a defeated king, Oswald spent what likely consisted of his most formative years in exile among the Irish and Picts of the kingdom of Dal Riata. -
2.1 the Striding Saints During the Dark Ages, Starting from Various Offshore Islands, Christianity Spread Inwards Across Britain in Small Boats and on Foot
2.1 The striding saints During the Dark Ages, starting from various offshore islands, Christianity spread inwards across Britain in small boats and on foot. The Celtic saints were the long- distance walkers of their times. People lived in tribal villages from which it was dangerous to stray into the next glen, but the saints strode from one side of the country to the other – obeying their Master’s command to ‘take the Gospel to the ends of the Earth’. From St Patrick’s settlement at Iona, St Aidan walked diagonally coast to coast to establish his own foundation at Lindisfarne. Aidan was presented with a horse by the Christian King Oswald of Northumbria. As soon as possible, Aidan passed it on to a poor man who, in his opinion, needed it more. This made sense in practical terms. In unsettled tribal lands, a saint on foot – with no possessions and possibly not even carrying food – would scarcely be worth the trouble of murdering. But also, Aidan just loved long journeys on foot. His successor St Chad was similarly embarrassed by a gift horse, and managed to get rid of it. Cuthbert, the third Prior of Lindisfarne, was born in AD634 and grew up as a shepherd in the Cheviot fringes, or just possibly on the Eildons themselves. At the age of 16 he had a vision of St Aidan being carried into Heaven by angels. He embraced the religious life, and became a novice monk at Old Melrose. Within ten years he was its prior. Old Melrose was a few miles east of the present Melrose, in a bend of the Tweed, but almost nothing remains of it today.