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House of Wessex and the Use of Nobility Burials in the 10Th Century to Build Their Sovereignty Over England

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House of Wessex and the Use of Nobility Burials in the 10Th Century to Build Their Sovereignty Over England Research Article Glob J Arch & Anthropol Volume 10 Issue 2 - July 2019 Copyright © All rights are reserved by Gesner Las Casas Brito Filho DOI: 10.19080/GJAA.2019.10.555781 House of Wessex and the Use of Nobility Burials in the 10th Century to Build their Sovereignty over England Gesner Las Casas Brito Filho* Doctorate in History of Medieval Art, University of Leeds, UK Submission: April 26, 2019; Published: July 03, 2019 *Corresponding author: Gesner Las Casas Brito Filho, Doctorate in History of Medieval Art, Doctorate in History of Medieval Art, Master’s in social history at the University of São Paulo (FFLCH-USP). Member of the Laboratory of Theory and History of Medieval Image and Music (LATHIMM-USP). University of Leeds, UK Abstract The aim of this paper is to show some examples of the attitudes towards the burials and afterlife both in general and specially in the case of the nobles and the kings in the 10th century. One of the main questions of this research is to answer how Junius 11 can help to understand views about afterlife in late Anglo-Saxon England, but in a practical way, connected with the afterlife and highlighting the funeral practices. Since there are more evidence of funerary evidences that survived until today from the aristocracy, especially the kings, the main samples of the tenth century are the kings’ tombs, especially the house of Wessex and kings of the Anglo-Saxon England. New Minster in Winchester refoundation seems to have connections with the main concerns about the places where the Wessex kings were buried. The kings were in the top of the list of the privilege of ad sancto based on the hierarchy of social status that is be buried in the holy ground of the churches or monasteries in Anglo Saxo England. Even tough, it is difficult to measure who decided where the dead kings would be buried [1]. Research Article prehistoric with the monstrous, initiated in the 8th century by One question necessary to mention, but not fundamental, it is the Christians and possible to trace in the writings. This explains the idea of purgatory. Le Goff [2] claimed that before the twelfth in the late Anglo-Saxon locations for death penalty of criminals century there was not consistently belief in purgatory, challenged on those monuments or historical ritual places [6]. In the eight theory for some authors, as for example in Anglo Saxon England century the Anglo-Saxons converted to Christianity began to use there is some authors that talk about purgatory or something the Christian religion to stablish an effective power over their similar more than only heaven and hell in afterlife: Bede, Boniface territories. The cemeteries from the age before the Anglo-Saxons and Ælfric [3]. There are also the two Junius anonymous homilies: cemeteries were chosen not only as burials, but as settlement, Oxford Bodleian Library, Hatton 114 and Oxford Bodleian library, by those changings: Prehistoric monuments and monument the souls in the afterlife [4]. In an all those examples there are and even the architectural construction of the halls was modified Junius 85/86 also only mention two possible final destinies to complexes were used not only for burial but sometimes as similarities and differences in the approach of heaven and hell but locations for settlement as well. (…) A changing style of hall also the focus of this paper is to understand the attitudes towards the suggests an increased investment in elaborate, large buildings, kings or nobility tombs. Although, in most of Anglo-Saxon writings and the introduction of restricted and bounded areas with fenced there is no clear mention about the space of the purgatory, but only heaven, hell and earth (that includes earthly paradise). demarcate and shape space perhaps even regulating access and Another subject that connects vision of the afterlife is the rituals enclosures that, although not confined to these sites, served to movement [7]. made for the sick people that aimed help the soul of the person to go to the right sphere, to heavens. Most of then found in the There were also an increasing of the number of corporal Anglo Saxon England from tenth and eleventh century, especially punishments in the early tenth century, especially after Athelstan in the southern England [5], where the center of political power laws and a clear limitation of possibility to appeals to the king was being built by the House of Wessex in the tenth century. of appeal to king mercy [8]. This might show how the house of Wessex aiming to control the society and create the Alfredian Before going to the burials of the noble people, especially the kings, it is noteworthy the connection of the heathen burials, or project of a unified Anglo-Saxon England. About the afterlife, Glob J Arch & Anthropol 10(2): GJAA.MS.ID.555781 (2019) 0015 Global Journal of Archaeology & Anthropology according to Peter Brown, Western Christianity left behind evocating the same ‘story’ told in poem Genesis from Junius 11. It between 7th centuries a more physical notion of afterlife in is remarkable how the highlighted aspects of poem and drawings favor of a new one more based on the soul punishments [9]. are retold here. Apparently, it seems not connected, but the plot against those monks resemble the plot of Lucifer against God, and and structured layouts and larges enclosures with elaborate the object of desire of both are materialized in the right of the The monumentality reflected the new era for the elite: Planning gateways are features present at Cheddar, Goltho, Steyning, and monks in have their monastery. Little Paxton. The visual approach to such structures is suggested ix. CONCERNING THE ANATHEMA ON THOSE WHO PLOT to have been an important factor in their design: the entrances AGAINST THE MONKS. If moreover it should happen on any and enclosures used as a means of framing the buildings. (…) occasion, at the Devil’s instigation, that, glorying in the arrogance Ritualized itineraries and more formalized royal activities of the of presumption. The cast-down canons should wish to plot to cast tenth and eleventh centuries (see for example, the itineraries of Edgar, Edward and Æthelred) [10]. The tenth century is a moment with a shepherd in God’s property, let it be done with them, and of change of the Anglo-Saxon regions and the landscapes will down the flock of monks which I have respectfully established with everyone who might give them, and with everyone who might give them aid, blinded by some kind of bribe, as happened while new buildings and burials will also be used as a tool to reflect that. The old prehistoric sites will be reused by this elite control not only the real life, but the afterlife of the Anglo-Saxons. trick, namely that, having been expelled from the bounds of As architecture plays a very important role in Junius 11 Art. with proud angels and with the first man seduced by the Devil’s Paradise and from the sublime seats of the kingdom of Heaven, The Endowment and Reformation of New Minster of Winchester is a culmination of a process of tension where the [other] disdainful ones who have spurned the Lord’s service, and they shall be thrust down into the fires of the Abyss with these West Saxon kings claimed to be the king of the Anglo-Saxons, and be tormented with perpetual misery. Nor pulled out from there to their most important tool was the church and all the imagery boast that they have evaded the torments, but rather, they shall about kings brought up by the Christian Bible, especially the be joined together in the Underworld with Judas, the betrayer of Old Testament. The sovereignty of the Rex Anglo saxonicus was Christ, and his confederates, shrieking with cold, scorched with assured and repeatedly proven by the support of the church and materialized by the construction of the New Minster in The kings shackles, smitten by dread of the attendants, perplexed by the heat, deprived of joy, troubled by lamentation, fettered by fiery who were more inclined to pursue with more tenacity the project memory of crimes, removed from recollection of all goodness, created by Alfred of a united Anglo-Saxon England tendentially mourning, they shall be punished with eternal torment [12]. were Edward the Elder, Æthelstan and Edgar. Edward law code are seen as an extension of Alfred’s, which they both appear before rebel angels shows how the narrative of fall of Lucifer was deeply With Edgar came a revived imperial vision and a return to early The identification of the traitors against the monks with the connected with this historical moment of rebuild the Kingdom years saw a reaction against The Refoundation of the New Minster (as England) and the reformation itself. And this episode might can provide access to the views about seminal and intrinsic nature show the resistance of the ones who have not accept the new of power and buildings in Anglo Saxon England. The New Minster spiritual and political directions of the late Anglo Saxon England. was used as a tool to reassure their power as king: Winchester This episode among the others new elements might have been the was included in the Burghal Hidage (temp. Edward the Elder) as a perfect cultural and social environment that motivated the artistic choices behind the project of Junius 11. Also, there is a connection been suggested that the royal court may have settled there towards fortification rated at the highest assessment of 2400 hides. It has between the Endowment of the New Minster in Winchester and the end of Alfred’s reign.
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