This volume attempts to throw new light on the mentality of the earliest English - the way they thought, the way they viewed nature and the supernatural. Previous approaches have regarded the English as adherents of two consecutive religions, paganism and Christianity. Paganism held sway among the Anglo-Saxon settlers from the 4th to the 6th century, but Christianity superseded it from the 7th to the 10th century. Of the two Christianity documented itself thoroughly. Paganism failed to do so, and thereby laid itself open to centuries of abuse, conjecture or mindless admiration. Although archaeology does not provide direct access to the mind, it can reveal a great deal about pagan mentalities through analysis of the signals of belief left in material culture. Scrutinising a range of material from locations across northern Europe in Scandinavia as well as England the authors of the current volume demonstrate that beliefs varied from place to place. The conclusion of this volume is that `paganism' does not refer to a specific set of religious beliefs with geographically widespread rules and institutions. Instead `paganism' is a loose term for a variety of local world views and practices. Anglo-Saxon Christianity also appears in a similar light as a source on which communities in different localities drew selectively. Overall the volume offers a new perspective on the preoccupations and anxieties of a crucial age.

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.

Perceptions of the Prehistoric in Anglo-Saxon England represents an unparalleled exploration of the place of prehistoric monuments in the Anglo-Saxon psyche, and examines how Anglo-Saxon communities perceived and used these monuments during the period AD 400-1100. Sarah Semple employs archaeological, historical, art historical, and literary sources to study the variety of ways in which the early medieval population of England used the prehistoric legacy in the landscape, exploring it from temporal and geographic perspectives. Key to the arguments and ideas presented is the premise that populations used these remains, intentionally and knowingly, in the articulation and manipulation of their identities: local, regional, political, and religious. They recognized them as ancient features, as human creations from a distant past. They used them as landmarks, battle sites, and estate markers, giving them new Old English names. Before, and even during, the conversion to Christianity, communities buried their dead in and around these monuments. After the conversion, several churches were built in and on these monuments, great assemblies and meetings were held at them, and felons executed and buried within their surrounds. This volume covers the early to late Anglo-Saxon world, touching on funerary ritual, domestic and settlement evidence, ecclesiastical sites, place-names, written sources, and administrative and judicial geographies. Through a thematic and chronologically-structured examination of Anglo-Saxon uses and perceptions of the prehistoric, Semple demonstrates that populations were not only concerned with Romanitas (or Roman-ness), but that a similar curiosity and conscious reference to and use of the prehistoric existed within all strata of society.

A comprehensive review of the development, geographic spread, and cultural influence of religion in Late Antiquity A Companion to Religion in Late Antiquity offers an authoritative and comprehensive survey of religion in Late Antiquity. This historical era spanned from the second century to the eighth century of the Common Era. With contributions from leading scholars in the field, the Companion explores the evolution and development of religion and the role various religions played in the cultural, political, and social transformations of the late antique period. The authors examine the theories and methods used in the study of religion during this period, consider the most notable historical developments, and reveal how religions spread geographically. The authors also review the major religious traditions that emerged in Late Antiquity and include reflections on the interaction of these religions within their particular societies and cultures. This important Companion: Brings together in one volume the work of a notable team of international scholars Explores the principal geographical divisions of the late antique world Offers a deep examination of the predominant religions of Late Antiquity Examines established views in the scholarly assessment of the religions of Late Antiquity Includes information on the current trends in late-antique scholarship on religion Written for scholars and students of religion, A Companion to Religion in Late Antiquity offers a comprehensive survey of religion and the influence religion played in the culture, politics, and social change during the late antique period.

The Ancient Ways of Wessex tells the story of Wessex’s roads in the early medieval period, at the point at which they first emerge in the historical record. This is the age of the Anglo-Saxons and an era that witnessed the rise of a kingdom that was taken to the very brink of defeat by the Viking invasions of the ninth century. It is a period that goes on to become one within which we can trace the beginnings of the political entity we have come to know today as England. In a series of ten detailed case studies the reader is invited to consider historical and archaeological evidence, alongside topographic information and ancient place-names, in the reconstruction of the networks of routeways and communications that served the people and places of the Anglo-Saxon kingdom of Wessex. Whether you were a peasant, pilgrim, drover, trader, warrior, bishop, king or queen, travel would have been fundamental to life in the early middle ages and this book explores the physical means by which the landscape was constituted to facilitate and improve the movement of people, goods and ideas from the seventh through to the eleventh centuries. What emerges is a dynamic web of interconnecting routeways serving multiple functions and one, perhaps, even busier than that in our own working countryside. A narrative of transition, one of both of continuity and change, provides a fresh and alternative window into the everyday workings of an early medieval landscape through the pathways trodden over a millennium ago.

A study of social organization, political power, conversion to Christianity, and church building in Anglo-Saxon Yorkshire in 400-1066 AD, Kingship, Society, and the Church in Anglo-Saxon Yorkshire argues that the decision of local kin-groups to convert to Christianity transformed kingship, society, and even the physical landscape.

The nine papers presented here set out to broaden the recent focus of archaeological evidence for medieval children and childhood and to offer new ways of exploring their lives and experiences. The everyday use of space and changes in the layout of buildings are examined, in order to reveal how these impacted upon the daily practices and tasks of household tasks relating to the upbringing of children. Aspects of work and play are explored: how, archaeologically, we can determine whether, and in what context, children played board and dice games? How we may gain insights into the medieval countryside from the perspective of children and thus begin to understand the processes of reproduction of particular aspects of medieval society and the spaces where childrenÍs activities occurred; and the possible role of children in the medieval pottery industry. Funerary aspects are considered: the burial of infants in early English Christian cemeteries the treatment and disposal of infants and children in the cremation ritual of early Anglo-Saxon England; and childhood, children and mobility in early medieval western Britain, especially Wales. The volume concludes with an exploration of what archaeologists can draw from other disciplines _ historians, art historians, folklorists and literary scholars _ and the approaches that they take to the study of childhood and thus the enhancement of our knowledge of medieval society in general.