When the first e-mail on two successive days has to be an apology for something that went on the blog the day before, which you then have to edit, and you’re getting people’s names wrong in comments, many would advise that you should step away from the keyboard for a short while and get some sleep. I heard this advice “that I giv’ meself”, but I have so much stuff to write up… So let’s see if I can recover some generosity of spirit and discretion of approach with a seminar write-up, to wit, John Blair presenting to the Cambridge Late Antique Network Seminar to the title “Can we know anything about the beliefs of the laity in pre-Christian and early Christian England?” on 27th April just gone.
Blair started by asking, as a framing question, whether we can say what was in the mind of an Anglo-Saxon convert to Christianity. There are of course Bede’s famous exempla, the sparrow flying through the hall and so forth, but Blair wanted to use archæological and anthropological evidence to put flesh on the bones, or in some cases add bones to the flesh I suppose. Starting with pre-Christian beliefs, he was suitably circumspect but pointed out the pronounced focus on animals in ritual and art from that period, especially animals fighting each other, birds and snakes, birds and fish, zoomorphs at each others’ necks, etc., which he suggested might be good and bad principles of violence locked in combat, and also their presence in ritual deposits.1 (This included a nice instance from the letters of Saint Boniface condemning interlace, the same sort of interlace perhaps that has been found carved into the portals at the monastery of Wearmouth-Jarrow, indicating that views differed.) The animal focus led him to parallels with shamanic religions still or recently recorded, though he stressed firstly that the parallels are inexact, and secondly that those religions are (as m’colleague T’anta Wawa would doubtless insist) much altered by exposure to modern society, his example being a Mongolian (I think) shaman woman photographed rolling up to a ritual in the 1960s in her chauffeur-driven car. All the same, the idea of mediating supernatural forces expressed as animals may provide a parallel.
He next spoke about shrines, of which we know very few, and which may have been solely vegetational in many cases, but he suggested that there was an increasing trend to monumentalisation by 600 or so, barrows, burials, cairns and so on, and also to development of complex sites, such as Yeavering, as well as the adaptation of older monuments like Iron Age and Bronze Age barrows.2 This, to me, sounded very much like what Martin Carver‘s been saying about Sutton Hoo since the early 1990s and it was odd not to hear him name-checked; certainly the same idea came up, that this might be a reaction to an incoming, coherent and monumentalising Christianity.3 Another change that Blair highlighted from this same sort of time was an increased manufacture of amulets (though this bothered me: surely the evidence is of increased survival, which isn’t the same thing) and a shift in the amulets’ cores from carnivore teeth to beaver teeth, especially in women’s graves.4 This struck me as really interesting, but mainly because while apparently demonstrable it seems almost inexplicable in any terms we can so far reach. It does illustrate that there is source material for beliefs in this kind of study, though. Some of these amulets are Christian, too, as demonstrated by Scriptural inscriptions in them, and here of course obvious parallels came from the Staffordshire Hoard’s gold strip.
The next section of the talk focused on Viking evidence, for which Blair relied pretty much on Neil Price‘s book The Viking Way; this seems well-regarded, but I hadn’t heard of it before, I must fix this.5 From that Blair drew us a picture of women seers, women authoritative within the household; if this went for pagan Anglo-Saxon England too, Blair wondered, how does this affect convert-period monasticism? He mentioned double monasteries under women like Barking Abbey, but one could also think to Bede’s Letter to Egbert about family monasteries, and that would seem to support this picture less well.6 The possible rôle of some women as mediators with the supernatural however had a darker side, as revealed in burials that contained bodies bound up so as to be unable to walk, staked through the heart and so on.7 He drew a parallel between these bodies that, it was apparently feared, would not die properly, and the incorrupt bodies of some saints, in particular two roughly contemporary cases, none other than St Æthelthryth of Ely, found incorrupt at translation with great celebrations huzzah huzzah &c., and a 12-year-old girl put into a barrow at a cemetery of the same period just down the road, on the perimeter of whose attendant burials was a decapitated disjointed woman whose legs had been tied and who had been buried with a load of amulets, the disjuncture apparently having happened after she’d been in the grave some time.8 There is a reasonable if small literature about such ‘walking dead’, of course, to which Blair himself has just contributed, but the parallels with Audrey would never have struck me otherwise, and as he said, there would have been people in Ely who were aware of both exhumations.9
Words like ‘witch’ and ‘vampire’ are of course hanging all round this, and shouldn’t really be used because they only get defined in the way we now understand them in the sixteenth century, and it’s not clear that we’re talking about any of the same complex of beliefs here, even if there is a clear relation. It is however clear in the evidence that most of these burials, not all but most of those where it can be checked, were young women. This, as with the beaver teeth, seems to me to be real evidence of something of which we haven’t yet got clear sight. The other thing, though, is that they increase in incidence at about the same period as the other changes Blair had focussed on, monumentalisation, ‘beaverisation’, and so on. Blair’s overall picture, then, was that in the conversion period disruption to earlier religious practice, most specifically burial, rises towards the end of the seventh century and reaches a peak, after which it almost disappears. A scholar called Dunn, whose work I don’t know, apparently suggests that this may be related to the plague of those decades,10 but Blair adduced parallels from anthropological work in Greece where the cause of upset was changes to family structure, because a lot of importance was placed on the flow of blood within families and that was now being constrained. In Anglo-Saxon England the result of this pressure, on whatever we choose to blame it, seems to have been manifested as fears about the dead, which could obviously be tied up with ideas of resurrection in the body and so on but might have equally been a crystallisation of non-Christian belief needing to make itself evident, if Carver be followed. Interesting stuff! And it will be really interesting to see how far Blair can make this stuff go, because after reading Nancy Caciola’s article I would have said there was little more that could be done. In fact, it would seem that, as I should maybe already have known from Andrew Reynolds’s new book that I haven’t yet had time to read,11 the answers may yet lie in the soil…
1. Blair’s cite for this, which I crib from his really useful bibliography handout, was Tania M. Dickinson, “Symbols of Protection: the significance of animal-ornamented shields in early Anglo-Saxon England” in Medieval Archaeology Vol. 49 (London 2005), pp. 192-239.
2. Blair’s handout suggests that we should read J. Blair, “Anglo-Saxon Pagan Shrines and their Prototypes” in Anglo-Saxon Studies in Archaeology and History Vol. 8 (Oxford 1995), pp. 1-28. All I know about Yeavering, meanwhile, I got from the original excavation report, Brian Hope-Taylor’s Yeavering: an Anglo-British centre of early Northumbria (London 1977), but a recent conversation at Heavenfield alerts me to the fact that there is more recent work, though I don’t know what to recommend from it. Michelle may be able to add more…
3. Most obviously in M. Carver, Sutton Hoo: burial ground of kings? (London 1998, repr. 2000, 2005), but there is a swathe more indexed here along with some classic pictures of the man himself through the ages.
4. Blair cited Audrey Meaney, Anglo-Saxon Amulets and Curing Stones, British Archaeological Reports (British Series) 96 (Oxford 1981).
5. Neil Price, The Viking Way: Religion and War in Late Iron Age Scandinavia (Oxford 2002), currently being revised after at least some critical adulation, or so it seems from this page.
6. Bede’s harangue about false monasteries does seem to include some that were occupied by members of both sexes, indeed by married couples, but there’s nothing in it that seems to me to justify any idea that women ruled these mixed communities; he sees them as entirely secular ventures of implicitly male landholders (Bede, Letter to Egbert, cc. 12-15).
7. Here Blair’s cite was himself, J. Blair, “The Dangerous Dead in Early Medieval England” in Stephen Baxter, Catherine Karkov, Janet Nelson and David Pelteret (edd.), Early Medieval Studies in Memory of Patrick Wormald (Aldershot 2009), pp. 539-559. I do wish Patrick could have seen some of this stuff.
8. Published by Sam Lucy, Richard Newman, Natasha Dodwell, Catherine Hills, Michiel Dekker, Tamsin O’Connell, Ian Riddler and Penelope Walton Rogers, “The Burial of a Princess? The Later Seventh-Century Cemetery at Westfield Farm, Ely” in Antiquaries Journal Vol. 89 (London 2009), pp. 81-141, the ‘princess’ in the barrow pp. 84-91 and the teenage
9. I would first think, always, of Nancy Caciola, “Wraiths, Revenants and Ritual in Medieval Culture” in Past and Present no. 152 (Oxford 1996), pp. 3-45, online here, but see now also Blair, “Dangerous Dead”, obviously. Caciola’s article also uses lots of juicy evidence from the Continent.
10. Blair’s bibliography gives this as M. Dunn, The Christianization of the Anglo-Saxons (2009), and full details appear to be Marilyn Dunn, The Christianization of the Anglo-Saxons c. 597-c. 700: discourses of life, death and afterlife (London 2009), as you can see from this review by Barbara Yorke at Reviews in History, where the work is called “erudite, but sometimes controversial”.
11. Andrew Reynolds, Anglo-Saxon Deviant Burial Customs (Oxford 2009), which is one of the few things not in the bibliography.