Journeys and Destinations
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St Cuthbert Part 1 Saint Cuthbert (634-687) Generally Cuthbert (C
St Cuthbert Part 1 Saint Cuthbert (634-687) Generally Cuthbert (c. 634 – 20 March 687) is a saint of the early Northumbrian church in the Celtic tradition. He was a monk, bishop and hermit, associated with the monasteries of Melrose and Lindisfarne in what might loosely be termed the Kingdom of Northumbria. After his death he became one of the most important medieval saints of Northern England, with a cult centred on his tomb at Durham Cathedral. Cuthbert is regarded as the patron saint of Northern England. His feast day is 20 March (Catholic Church and Church of England), Stained glass depicting St Cuthbert of Lindisfarne, from Gloucester Cathedral History of the St Cuthbert era Lots of small areas ruled by Kings. See map above. The population had just become Christian after a visit from Roman priests. Christian/ pagan fluctuation. There was also a conflict between the Irish way of worshiping and the Roman way. The Irish priests came from Iona on the other side of Scotland, the /west coast. New monasteries were founded, Lindisfarne, Melrose and Ripon. Vikings invade and destroy Lindisfarne in 793 and Iona (st Columbia’s stronghold) 2 years later. 1. King Edwin: Converted to Christianity in 627, which was slowly followed by the rest of his People. The politics of the kingdom were violent, and there were later episodes of pagan rule, spreading understanding of Christianity through the kingdom was a task that lasted throughout Cuthbert's lifetime. Edwin had been baptised by Paulinus of York, an Italian who had come with the Gregorian mission from Rome. -
CHP6 Aird.Pdf
Cardiff Historical Papers Published by the Cardiff School of History and Archaeology, Cardiff University, Humanities Building, Colum Road, Cardiff CF10 3EU, UK General Editor: Dr Jessica Horsley Cardiff Editorial Advisory Board Prof. Gregor Benton Dr Guy Bradley Dr Helen Nicholson Dr Kevin Passmore External Editorial Advisory Board Prof. Norman Housley (University of Leicester) Prof. Roger Middleton (University of Bristol) Prof. Geoffrey Swain (University of Glasgow) Prof. Hans van Wees (University College London) Prof. Andy Wood (University of East Anglia) ISSN 1754-2472 (Print) ISSN 1754-2480 (Online) Text copyright: the author Publication design and cover photograph: Mr John Morgan All titles in the series are obtainable from Mr John Morgan at the above address or via email: [email protected] These publications are issued simultaneously in an electronic version at http://www.cardiff.ac.uk/hisar/research/projectreports/historicalpapers/index.html Death and remembrance: the Durham Liber Vitæ1 In a late sixteenth-century description of the Rites and Customes of the monastic church of Durham before the Dissolution, there is the following passage: There did lye on the high altar an excellent fine booke verye richly covered with gold and silver conteininge the names of all the benefactors towards St Cuthberts church from the first originall foundation thereof, the verye letters for the most part beinge all gilded as is apparent in the said booke till this day the layinge that booke on the high altar did show how highly they esteemed -
© in This Web Service Cambridge University
Cambridge University Press 978-0-521-73908-5 - Monastic Life in Anglo-Saxon England, c. 600–900 Sarah Foot Index More information Index Aachen, council at in 816/17 13(n29), 35, 42, 45, Æthelbald, king of the Mercians 91, 92, 127, 60 128, 131(n241), 188, 243, 245, 326 Abba, Kentish reeve, will of 136(n269), 150, 164, Æthelberht, bishop of Hexham 292 317 Æthelberht, king of Kent 62, 77, 89 abbesses 39, 71, 139, 151, 166, 306 baptism of 62, 297--8 Abbo of Fleury 116 Æthelburh, abbess of Brie 150 abbots 39, 43, 46, 71, 82, 131, 166, 170, 185, Æthelburh, abbess of Ely 167 289 Æthelburh, daughter of comes Alfred and abbess and postulants 155, 163 of Fladbury, Twyning and Withington 95, appointment of 55, 132, 274 206, 279, 318 election of 167--8 Æthelflæd, daughter of King Alfred 83, 324 laymen as 58, 128, 130, 132, 159, 169 Æthelgifu, daughter of King Alfred 83, 164, priests as 176--9, 265, 272 317 Abingdon, Oxon. 13, 75, 128, 237 Æthelheah, abbot of Icanho 277 Acca, abbot and bishop of Hexham 203, 259 Æthelheard, archbishop of Canterbury 61, 134 ad Repingas 268, 272, 275 Æthelhild, abbess 106, 108 Adamnan, abbot 159 minster of 108, 181, 310, 325--6 Admonitio generalis 60, 161 Æthelred ‘the Unready’ 330 Æbba, mother of St Leoba 143 Æthelred, ealdorman of the Mercians 83, 324 Æbbe, abbess of Coldingham 325 Æthelred, king of the Mercians 264, 272--3, 275 Ædde and Æona, singers 203 Æthelric, son of ealdorman Æthelmund 84, 316 Aedeluald, bishop of Lichfield 209 Æthelstan, king of the West Saxons 12, 120, Ælberht, archbishop of York 229, 346 242, -
Nonhuman Voices in Anglo-Saxon Literature and Material Culture
139 4 Assembling and reshaping Christianity in the Lives of St Cuthbert and Lindisfarne Gospels In the previous chapter on the Franks Casket, I started to think about the way in which a thing might act as an assembly, gather- ing diverse elements into a distinct whole, and argued that organic whalebone plays an ongoing role, across time, in this assemblage. This chapter begins by moving the focus from an animal body (the whale) to a human (saintly) body. While saints, in early medieval Christian thought, might be understood as special and powerful kinds of human being – closer to God and his angels in the heavenly hierarchy and capable of interceding between the divine kingdom and the fallen world of mankind – they were certainly not abstract otherworldly spirits. Saints were embodied beings, both in life and after death, when they remained physically present and accessible through their relics, whether a bone, a lock of hair, a fingernail, textiles, a preaching cross, a comb, a shoe. As such, their miracu- lous healing powers could be received by ordinary men, women and children by sight, sound, touch, even smell or taste. Given that they did not simply exist ‘up there’ in heaven but maintained an embodied presence on earth, early medieval saints came to be asso- ciated with very particular places, peoples and landscapes, with built and natural environments, with certain body parts, materi- als, artefacts, sometimes animals. Of the earliest English saints, St Cuthbert is probably one of, if not the, best known and even today remains inextricably linked to the north-east of the country, especially the Holy Island of Lindisfarne and its flora and fauna. -
Skull of Bede
1 THE SKULL OF BEDE Authors Joanna Story: School of History, The University of Leicester, University Road, Leicester LE1 7RH. Email: [email protected] Richard N. Bailey Abstract In 1831 Canon James Raine excavated Bede’s tomb in Durham Cathedral revealing a partial skeleton accompanied by a medieval ring. Three casts were made of the skull; the recent re-discovery of one of these casts provokes an examination of the authenticity of the remains and of antiquarian interests in craniology in the mid nineteenth century. Text I. The 1831 excavation Canon James Raine (1791–1858) excavated St. Cuthbert’s tomb in Durham Cathedral in 1827.1 The spectacular discoveries of that controversial investigation no doubt then encouraged him to turn his attention to Bede’s tomb in the Galilee chapel. In 1830 workmen dismantled the table tomb down to pavement level and then – with his well-honed sense of political timing – Raine excavated the grave beneath on the anniversary of Bede’s death on 27 May 1831. His report was published in 1833 as part of a history of the cathedral building, and this information can be supplemented by a draft of its text which is contained in Raine’s autograph annotations to his earlier book on St Cuthbert.2 According to Raine, when he opened Bede’s tomb, the human bones he found there were: Although by no means furnishing the full complement of those belonging to a perfect skeleton, appeared nevertheless to have been purposely arranged in their respective places, in a coffin of the full size, of which, though in a very decomposed state, there were numerous traces. -
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. -
Nonhuman Voices in Anglo-Saxon Literature and Material Culture
i NONHUMAN VOICES IN ANGLO- SAXON LITERATURE AND MATERIAL CULTURE ii Series editors: Anke Bernau and David Matthews Series founded by: J. J. Anderson and Gail Ashton Advisory board: Ruth Evans, Nicola McDonald, Andrew James Johnston, Sarah Salih, Larry Scanlon and Stephanie Trigg The Manchester Medieval Literature and Culture series publishes new research, informed by current critical methodologies, on the literary cultures of medieval Britain (including Anglo- Norman, Anglo- Latin and Celtic writings), including post- medieval engagements with and representations of the Middle Ages (medievalism). ‘Literature’ is viewed in a broad and inclusive sense, embracing imaginative, historical, political, scientific, dramatic and religious writings. The series offers monographs and essay collections, as well as editions and translations of texts. Titles Available in the Series The Parlement of Foulys (by Geoffrey Chaucer) D. S. Brewer (ed.) Language and imagination in the Gawain- poems J. J. Anderson Water and fire:The myth of the Flood in Anglo- Saxon England Daniel Anlezark Greenery: Ecocritical readings of late medieval English literature Gillian Rudd Sanctity and pornography in medieval culture:On the verge Bill Burgwinkle and Cary Howie In strange countries: Middle English literature and its afterlife: Essays in Memory of J. J. Anderson David Matthews (ed.) A knight’s legacy: Mandeville and Mandevillian lore in early modern England Ladan Niayesh (ed.) Rethinking the South English legendaries Heather Blurton and Jocelyn Wogan- Browne (eds) -
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. -
Miracles of Justice in Reginald of Durham's Libellus De Ad
“He is hope for the wretched, the salvation of the desperate:” Miracles of Justice in Reginald of Durham’s Libellus de admirandis beati Cuthberti virtutibus Elizabeth Hasseler A thesis presented to the History Department, University of Washington, In completion of the Honors History Thesis Requirement 14 March 2012 In twelfth-century northern England, the historical imagination was dominated by the region’s most powerful and most popular saint. Both the bishops of Durham and the priors of the Benedictine convent attached to Durham cathedral drew on St. Cuthbert’s renowned history and well-established authority to underline their own spiritual legitimacy. Involvement with the saint’s cult was not limited to the ecclesiastical elite or the monks of the cathedral convent, however. Throughout the twelfth century, lay interest in the religious life dramatically increased, and saints’ cults were a popular focus of lay religious energy. Reginald of Durham’s Libellus de admirandis beati Cuthberti virtutibus, complied in the 1160s and 70s, provides a richly detailed glimpse of this period when the saint’s miracle working powers were claimed by religious and laity alike. Much scholarly attention has already been paid to the increasing prevalence of pilgrimage to Cuthbert’s shrine in the twelfth century. Pilgrims who visited Durham generally sought miraculous cures for illnesses or injuries, and as we would expect there is a higher proportion of stories about healing miracles in the Libellus than in earlier works of Cuthbertine hagiography. But pilgrims were not the only laity who became involved in St. Cuthbert’s cult in the twelfth century. -
St Cuthbert's Deathbed Speech: Why Did Bede Write a Second Prose Life?
Christopher Hamilton St Cuthbert's Deathbed Speech: Why Did Bede Write a Second Prose Life? Christopher Hamilton graduated with a B.A. from the University of Wisconsin – Milwaukee in May 2013. He majored in religious studies, philosophy, and history, and minored in economics. Chris enjoys human beings, animals, the Northwoods, bonfires, beer, tobacco, Terrance Malick films, and underground anarchist punk rock shows. He waits for the dawn of that day "when the dryness and the rain finally drink from one another a gentle cup of mutually surrendered tears." Introduction Two Germanic tribes, the Angles and the Saxons, invaded England beginning in the 5th century. The Angles came from the Denmark peninsula, and the Saxons came from northern Germany. By the seventh century, the Angles and Saxons had successfully settled, and were ruling most of England. The region of Northumbria in the seventh century spanned, approximately, what is now Scotland and the most northern parts of England. St Cuthbert was himself an Anglo-Saxon, and Northumbria was his stomping-grounds. Northumbria in the seventh century is a fascinating period to study. We have a lot of primary sources from this time period, and it was a time of tremendous change and tremendous cultural output—due, largely, to the Christianization of these tribes. In fact, during the time of Cuthbert, many of the people were still pagan—or pagans who had recently been forced to convert to Christianity. His hagiographies show Cuthbert baptizing, preaching, and sometimes rebuking pagans. In one story, a group of pagans began to jeer at a group of monks, who, through some misfortune, were helplessly being taken out to sea on rafts. -
Symeon‟S Libellus and the Identity of the Haliwerfolc
eSharp Issue 23: Myth and Nation Symeon‟s Libellus and the identity of the Haliwerfolc Richard F. Vert Jr. (Durham University) Abstract This paper will examine the role played by Symeon of Durham in helping to create, in his Libellus de exordio, a number of the conditions, ideological and locational, of considerable significance in the formation of the later identity of the Haliwerfolc, the people of St Cuthbert. Anthony Smith defines an ethnic community as „a named human population occupying a historic territory and sharing common myths and memories, a public culture, and common customs and laws for all members‟ (Smith, 2003). Ethnic identities often form under times of stress (Eriksen, 2010) and the recently reformed Community of St Cuthbert found itself under attack from the rapacious Ranulf Flambard (Bishop of Durham 1099- 1128). Bede's portrait of Cuthbert as the ideal monk and his expressed belief in strong monastic communities created a template Symeon used to fill the Community's political needs. Symeon updated Bede‟s historical writings with recent examples of Cuthbert‟s miracles derived from oral histories and information from the few extant written tracts (Rollason, 2000) to demonstrate the continuity of the current Community with the past. This paper will cite the Libellus as an example of establishing an “ideological descent” (Smith, 1999) for the Haliwerfolc based around St Cuthbert‟s role as the defender of the Church. Other facets of the Libellus, such as the establishment of a territorial link to St Cuthbert by naming the sites of miracles and documenting the unique laws of the Community, will be shown to be factors in identifying the Haliwerfolc as a distinct ethnic group. -
The Bones of St. Cuthbert: Defining a Saint's Cult in Medieval Northumbria Sarah Luginbill Trinity University, [email protected]
Trinity University Digital Commons @ Trinity History Honors Theses History Department 5-2014 The Bones of St. Cuthbert: Defining a Saint's Cult in Medieval Northumbria Sarah Luginbill Trinity University, [email protected] Follow this and additional works at: http://digitalcommons.trinity.edu/hist_honors Part of the History Commons Recommended Citation Luginbill, Sarah, "The Bones of St. Cuthbert: Defining a Saint's Cult in Medieval Northumbria" (2014). History Honors Theses. 6. http://digitalcommons.trinity.edu/hist_honors/6 This Thesis open access is brought to you for free and open access by the History Department at Digital Commons @ Trinity. It has been accepted for inclusion in History Honors Theses by an authorized administrator of Digital Commons @ Trinity. For more information, please contact [email protected]. The Bones of St. Cuthbert: Defining a Saint’s Cult in Medieval Northumbria Sarah C. Luginbill 2013-2014 History Honors Thesis Trinity University April 16, 2014 Pledged. Luginbill 1 Table of Contents Introduction: The Cult of Relics in Medieval Europe 2 Records of Cuthbert’s Cult: Primary Sources and Their Contexts 6 Departure from Lindisfarne: Disputes in Historiography 11 The Norman Conquest of Northumbria: Political and Religious Transformations 15 Norman Attitudes Towards Anglo-Saxon Saints 17 The Impact and Implications of the 1083 Benedictine Reform 19 The 1104 Translation of St. Cuthbert’s Relics 22 St. Cuthbert’s Cult and Local Politics: Relationships of Mutual Respect 25 St. Cuthbert as a Landlord 27 St. Cuthbert’s Rival in Thomas Becket’s Cult 31 “Whose” Saint was Cuthbert? The Relics and Northumbria Identity 33 “I am Cuthbert, if ever you heard of me.” 37 Appendix A: Timeline of St.