An exploration of how Æthelwold and those he influenced deployed the promotion of saints to implement religious reform.

Interrogations of materiality and geography, narrative framework and boundaries, and the ways these scholarly pursuits ripple out into the wider cultural sphere. Early medieval England as seen through the lens of comparative and interconnected histories is the subject of this volume. Drawn from a range of disciplines, its chapters examine artistic, archaeological, literary, and historical artifacts, converging around the idea that the period may not only define itself, but is often defined from other perspectives, specifically here by modern scholarship. The first part considers the transmission of material culture across borders, while querying the possibilities and limits of comparative and transnational approaches, taking in the spread of bread wheat, the collapse of the art-historical "decorative" and "functional", and the unknowns about daily life in an early medieval English hall. The volume then moves on to reimagine the permeable boundaries of early medieval England, with perspectives from the Baltic, Byzantium, and the Islamic world, including an examination of Vercelli Homily VII (from John Chrysostom's Greek Homily XXIX), Hārūn ibn Yaḥyā's Arabic descriptions of Barṭīniyah ("Britain"), and an consideration of the Old English Orosius. The final chapters address the construction of and responses to "Anglo-Saxon" narratives, past and present: they look at early medieval England within a Eurasian perspective, the historical origins of racialized Anglo-Saxonism(s), and views from Oceania, comparing Hiberno-Saxon and Anglican Melanesian missions, as well as contemporary reactions to exhibitions of Anglo-Saxon kingdoms and Pacific Island cultures. Contributors: Debby Banham, Britton Elliott Brooks, Caitlin Green, Jane Hawkes, John Hines, Karen Louise Jolly, Kazutomo Karasawa, Carol Neuman de Vegvar, John D. Niles, Michael W. Scott, Jonathan Wilcox

This book offers a comprehensive, biography-led examination of queenship in England between 850 and 1000, tracing the development of the queen’s role from bed companion to institutional office. The period 850–1000 is critical to the development of English queenship. In the aftermath of viking invasion, the kings of Wessex expanded their hegemony over neighbouring regions, gradually establishing themselves as the kings of England. Parallel to this broad narrative of political change is the lesser-known story, told in this book, of the royal women who took part in it. The lives of three remarkable women – Æthelflæd, Lady of the Mercians, and the West Saxon consorts Eadgifu and Ælfthryth – are central to the story, here retold through the careful analysis and reappraisal of source documents. These biographies set the stage for detailed study of the agency and advocacy of all women who held queenly office in England between 850 and 1000, as well as their legacies and reception by later generations. Early English Queens, 850–1000 gives important insights into the role women played in the first 150 years of the West Saxon dynasty, offering a compelling narrative that will appeal to students and scholars of early medieval England and royal studies.

A new, materialistic reading of the Alfredian corpus, drawing on diverse approaches from thing theory to Augustinian principles of use and enjoyment to uncover how these works explore the material world. The Old English prose translations traditionally attributed to Alfred the Great (versions of Gregory's Regula pastoralis, Boethius' De consolatione philosophiae, Augustine's Soliloquia and the first fifty Psalms) urge detachment from the material world; but despite this, its flotsam and jetsam, from costly treasures to everyday objects, abound within them. This book reads these original and inventive translations from a materialist perspective, drawing on approaches as diverse as thing theory and Augustine's principles of use and enjoyment. By focussing on the material, it offers a fresh interpretation of this group of translations, bringing out their complex, often contradictory, relationship with the material world. It demonstrates that, as in the poetic tradition, wealth in Alfredian literature is not simply a tool to be used, or something to be enjoyed in excess; rather, in moving away from these two static binaries, it shows that wealth is a current, flowing both horizontally, as an exchange of gifts between humans, and vertically, as a salvific current between earth and heaven. The prose translations are situated in the context of Old English poetry, including Beowulf, The Wanderer, The Seafarer, the Exeter Book Riddles and The Dream of the Rood.

Essays highlighting the importance of three kings - Edmund, Eadred and Eadwig - in understanding England in the tenth century. Much scholarly attention has been devoted to both the expanding kingdom of Alfred the Great, Edward the Elder, and Æthelstan, and to the larger and integrated realm of their more distant successors, Edgar and Æthelred II. However, the English kingdom in the 940s and 950s, and its three kings, Edmund (939-946), Eadred (946-955), and Eadwig (955-959), the men who inherited and held together the kingdom created by their immediate predecessors, have been somewhat neglected, with little research being dedicated to these men as kings, or the era in which they ruled. This volume offers a variety of approaches to the period. Its contributors bring to light royal legal innovations to ecclesiastical law, oaths, heriot, complex factional politics, including the crucial role of queens, differing perspectives on the final era of an independent northern kingdom of York, and developments in literary culture outside the domineering trend of the later monastic reformers.

Acts of performance, such as music, storytelling, and poetry recital, have made significant contributions to the rediscovery and widening popularity of Old English poetry. However, while these performances capture the imagination, they also influence an audience's view of the world of the original poems, even to propagating certain assumptions, particularly those to do with performance practices. By stripping away these assumptions, this book aims to uncover the ways in which representations of performance in Old English poetry are intimately associated with poetic production and fundamental cultural concerns. Through an examination of Beowulf, diverse wisdom poems, and the "artist" poems Deor and Widsith, it proposes that poets constructed an imaginary domain of "poetic performance", which negotiated tensions between early medieval creativity and core social beliefs. It also shows how the poems' relationship with oral methods of composition and circulation weakened in later medieval poetry as both language and poetic form altered. Overall, the book explores what depictions of performance within these texts can tell us about early medieval conceptualisations, processes, and practices, in the poetic imagination and in wider culture. Through an analysis of Eddic poetry and Laȝamon's Brut, it also highlights a tradition of "poetic performance" in English poetics.

Translating Europe in ?lfric's 'Lives of Saints' is the first study of the representation of European peoples, places, and geographies in the Lives of Saints, one of early medieval England's most famed works. It examines the Lives of Saints as a unified collection whose various items work cumulatively and concurrently to provide audiences with teachings far beyond the scope of an individual homily or saints' life. In doing so, it demonstrates that ?lfric's European characters and settings served not merely as a convenient skeleton on which to frame his hagiographical narratives, but rather lay at the heart of his didactic praxis and pedagogic aims. Luisa Ostacchini systematically compares each of the 30 plus items that comprise ?lfric's Lives of Saints to their Latin sources and to one another to highlight previously unnoticed patterns and formulae within collection. In so doing, she demonstrates that ?lfric's interest in community was both inward and outward looking: he sought on the one hand to situate England within the wider Christian world, and on the other hand to promote the internal unity of the English kingdom and the reformed monastic establishment. This book sheds new light on the ways that ?lfric wrote about the Christian world and England's place within it, and further illuminates of the didactic praxis and ideology of one of the most influential and significant authors of the early medieval period. Luisa Ostacchini is a college lecturer at St John's College, Oxford, where she teaches Old and Middle English literature.

St Oswald was the youngest of the three great monastic reformers of tenth-century England, whose work transformed English religious, intellectual and political life. Certainly a more attractive and perhaps a more effective figure than either St Dunstan or St Ethelwold, Oswald's impact upon his cathedrals at Worcester and York and upon his West Midland and East Anglian monasteries was radical and lasting. In this volume, researchers throw light on St Oswald's background, career, influence and cult and on the society that he helped to shape. His cathedral at Worcester and his monastery at Ramsey were among the richest and best documented Anglo-Saxon churches. The volume provides a window onto the realities of tenth-century English politics, religion and economics in the light of contemporary continental developments.

Saints and their Communities offers a new approach to the study of lay religion as evidenced in collections of miracle narratives in twelfth-century England. There are a number of problems associated with the interpretation of this hagiographical genre and an extended introduction discusses these. The first issue is the tendency to read these narratives as transparent accounts of lay religion as if it were something susceptible to static, 'ethnographic' treatment in isolation from wider social and political activities. The second issue is the challenge of explaining the miraculous as a credible part of cultural experience, without appealing to reductionist notions of a 'medieval mindset'. The third issue is the problem of how to take full account of the fact that these sources are representations of lay experience by monastic authors. The author argues that miracle narratives were the product of and helped to foster lay notions of Christian practice and identity centred on the spiritual patronage of certain enshrined saints. The six main chapters provide fully contextualized studies of selected miracle collections. Yarrow looks at when these collections were made, who wrote them, the kinds of audiences they are likely to have reached, and the messages they were intended to convey. He shows how these texts served to represent specific cults in terms that articulated the values and interests of the institutions acting as custodians of the relics; and how alongside other programmes of textual production, these collections of stories can be linked to occasions of uncertainty or need in the life of these institutions. A concluding chapter argues the case for miracle collections as evidence of the attempt by traditional monasteries to reach out to the relatively affluent peasantry, and to urban communities in society, and their rural hinterlands with offers of protection and opportunities for them to express their social status with reference to tomb-centred sanctity.