Drawing on sources from archaeology and written texts, the author brings out the full significance of trees in both pagan and Christian Anglo-Saxon religion.

Trees played a particularly important part in the rural economy of Anglo-Saxon England, both for wood and timber and as a wood-pasture resource, with hunting gaining a growing cultural role. But they are also powerful icons in many pre-Christian religions, with a degree of tree symbolism found in Christian scripture too. This wide-ranging book explores both the "real", historical and archaeological evidence of trees and woodland, and as they are depicted in Anglo-Saxon literature and legend. Place-name and charter references cast light upon the distribution of particular tree species (mapped here in detail for the first time) and also reflect upon regional character in a period that was fundamental for the evolution of the present landscape. Della Hooke is Honorary Fellow of the Institute for Advanced Research in Arts and Social Sciences at the University of Birmingham.

Trees were of fundamental importance in Anglo-Saxon society. Anglo-Saxons dwelt in timber houses, relied on woodland as an economic resource, and created a material culture of wood which was at least as meaningfully-imbued, and vastly more prevalent, than the sculpture and metalwork with which we associate them today. Trees held a central place in Anglo-Saxon belief systems, which carried into the Christian period, not least in the figure of the cross itself. Despite this, the transience of trees and timber in comparison to metal and stone has meant that the subject has received comparatively little attention from scholars. Trees and Timber in the Anglo-Saxon World> constitutes the very first collection of essays written about the role of trees in early medieval England, bringing together established specialists and new voices to present an interdisciplinary insight into the complex relationship between the early English and their woodlands. The woodlands of England were not only deeply rooted in every aspect of Anglo-Saxon material culture, as a source of heat and light, food and drink, wood and timber for the construction of tools, weapons, and materials, but also in their spiritual life, symbolic vocabulary, and sense of connection to their beliefs and heritage. These essays do not merely focus on practicalities, such as carpentry techniques and the extent of woodland coverage, but rather explore the place of trees and timber in the intellectual lives of the early medieval inhabitants of England, using evidence from archaeology, place-names, landscapes, and written sources.

A wide-ranging study of the significance of swords throughout the whole Anglo-Saxon period, offering valuable insights into the meaning of and attitude towards swords. Swords were special in Anglo-Saxon England. Their names, deeds and pedigrees were enshrined in writing. Many were curated for generations, revealed by their worn and mended condition. Few ended their lives as casual discards, placed instead in graves, hoards and watercourses as part of ritualised acts. Contemporary sources leave no doubt that complex social meanings surrounded these weapons, transcending their use on the battlefield; but they have yet to transcend the traditional view that their primary social function was as status symbols. Even now, half a century after the first major study of Anglo-Saxon swords, their wider significance within their world has yet to be fully articulated. This book sets out to meet the challenge. Eschewing modern value judgements, it focuses instead on contemporary perceptions - exploring how those who made, used and experienced swords really felt about them. It takes a multidisciplinary and holistic approach, bringing together insights from art, archaeology and literature. Comparison with Scandinavia adds further nuance, revealing what was (and was not) distinctive of Anglo-Saxon views of these weapons. Far from elite baubles, swords are revealed to have been dynamic "living" artefacts with their own identities, histories and places in social networks - ideas fuelled by their adaptability, durability and unique rolein bloodshed. Sue Brunning is Curator of European Early Medieval Collections at The British Museum.

Many aspects of the pagan past continued to survive into the middle ages despite the introduction of Christianity, influencing forms of behaviour and the whole mentalitéof the period. The essays collected in this stimulating volume seek to explore aspects of the way paganism mingled with Christian teaching to affect many different aspects of medieval society, through a focus on such topics as archaeology, the afterlife and sexuality, scientific knowledge, and visionary activity. Tr. TANIS GUEST.Professor LUDO J.R. MILIS teaches at the University of Ghent.Contributors: LUDO J.R. MILIS, MARTINE DE REU, ALAIN DIERKENS, CHRISTOPHE LEBBE, ANNICK WAEGEMAN, VÉRONIQUE CHARON>

Essays on the depiction of animals, birds and insects in early medieval material culture, from texts to carvings to the landscape itself. For people in the early Middle Ages, the earth, air, water and ether teemed with other beings. Some of these were sentient creatures that swam, flew, slithered or stalked through the same environments inhabited by their human contemporaries. Others were objects that a modern beholder would be unlikely to think of as living things, but could yet be considered to possess a vitality that rendered them potent. Still others were things half glimpsed on a dark night or seen only in the mind's eye; strange beasts that haunted dreams and visions or inhabited exotic lands beyond the compass of everyday knowledge. This book discusses the various ways in which the early English and Scandinavians thought about and represented these other inhabitants of their world, and considers the multi-faceted nature of the relationship between people and beasts. Drawing on the evidence of material culture, art, language, literature, place-names and landscapes, the studies presented here reveal a world where the boundaries between humans, animals, monsters and objects were blurred and often permeable, and where to represent the bestial could be to holda mirror to the self. Michael D.J. Bintley is Senior Lecturer in Medieval Literature at Canterbury Christ Church University; Thomas J.T. Williams is a doctoral researcher at UCL's Institute of Archaeology. Contributors: Noël Adams, John Baker, Michael D. J. Bintley, Sue Brunning, László Sándor Chardonnens, Della Hooke, Eric Lacey, Richard North, Marijane Osborn, Victoria Symons, Thomas J. Williams

Late medieval English culture was fascinated by the figure of the pagan, the ancestor whose religious difference must be negotiated, and by the pagan's idol, an animate artefact. In romances, histories and hagiographies medieval Christians told the story of the pagans, who built the cities that Christians appropriated and the idols that they destroyed and replaced. Encounters with traces of pagan culture in the present raised the question of whether paganity had been fully eliminated, or whether it was liable to recur.