Religion In Britain From The Megaliths To Arthur

The Druids and the Arthurian legends are all most of us know about early Britain, from the Neolithic to the Iron Age (4500 BC-AD 43). Drawing on archaeological discoveries and medieval Welsh texts like the Mabinogion, this book explores the religious beliefs of the ancient Britons before the coming of Christianity, beginning with the megaliths--structures like Stonehenge--and the role they played in prehistoric astronomy. Topics include the mysterious Beaker people of the Early Bronze Age, Iron Age evidence of the Druids, the Roman period and the Dark Ages. The author discusses the myths of King Arthur and what they tell us about paganism, as well as what early churches and monasteries reveal about the enigmatic Druids.

Tracing the development of the King Arthur story in the late Middle Ages, this book explores Arthur's depiction as a wilderness figure, the descendant of the northern Romano-British hunter/warrior god. The earliest Arthur was a warrior but in the 11th century Welsh tale Culhwch and Olwen, he is less a warrior and more a leader of a band of rogue heroes. The story of Arthur was popularized by Geoffrey of Monmouth, in his Latin History of the Kings of Britain, and was translated into Middle English in Layamon's Brut and the later alliterative Alliterative Morte Arthure. Both owed much to the epic poem "Beowulf," which draws on the Anglo-Saxon fascination with the wilderness. The most famous Arthurian tale is Sir Gawain and the Green Knight, in which the wilderness and themes from Beowulf play a leading role. Three Arthurian tales set in Inglewood Forest place Arthur and Gawain in a wilderness setting, and link Arthur to medieval Robin Hood tales.

Geoffrey of Monmouth’s immensely popular Latin prose Historia regum Britanniae (c. 1138), followed by French verse translations – Wace’s Roman de Brut (1155) and anonymous versions including the Royal Brut, the Munich, Harley, and Egerton Bruts (12th -14th c.), initiated Arthurian narratives of many genres throughout the ages, alongside Welsh, English, and other traditions. Arthur, Origins, Identities and the Legendary History of Britain addresses how Arthurian histories incorporating the British foundation myth responded to images of individual or collective identity and how those narratives contributed to those identities. What cultural, political or psychic needs did these Arthurian narratives meet and what might have been the origins of those needs? And how did each text contribute to a “larger picture” of Arthur, to the construction of a myth that still remains so compelling today?

Magic, both benevolent (white) and malign (black), has been practiced in the British Isles since at least the Iron Age (800 BCE–CE 43). “Curse tablets”—metal plates inscribed with curses intended to harm specific people—date from the Roman Empire. The Anglo-Saxons who settled in England in the fifth and sixth centuries used ritual curses in documents, and wrote spells and charms. When they became Christians in the seventh century, the new “magicians” were saints, who performed miracles. When William of Normandy became king in 1066, there was a resurgence of belief in magic. The Church was able to quell the fear of magicians, but the Reformation saw its revival, with numerous witchcraft trials in the late 16th and 17th centuries.

'The Atlantic as Mythical Space' is a study of medieval culture and its concomitant myths, legends and fantastic narratives as it developed along the European Atlantic seaboard. It is an inclusive study that touches upon early medieval Ireland, the pre-Hispanic Canary Islands, the Iberian Peninsula, courtly-love France and the pagan and early-Christian British Isles. The obvious and consequential ligature that runs throughout the different sections of this text is the Atlantic Ocean, a bewildering expanse of mythical substance that for centuries fueled the imagination of ocean-side peoples. It analyzes how and why myths with the Atlantic as preferential stage are especially relevant in pagan and early-Christian western Europe. It further examines how prescientific societies fashioned an alternate cosmos in the Atlantic where events, beings and places existed in harmony with communal mental structures. It explores why in that contrived geography these societies’ angels and monsters were able to materialize with wonderful profusion; it further analyzes how the ocean became a place where human beings ventured forth searching for explanations for what is essentially unknowable: the origins of the universe and the reason for our existence in it.

An exploration into the beliefs and origins of the Druids, this book examines the role the Druids may have played in the story of King Arthur and the founding of Britain. It explains how the Druids originated in eastern Europe around 850 B.C., bringing to early Britain a cult of an underworld deity, a belief in reincarnation, and a keen interest in astronomy. The work concludes that Arthur was originally a Druid cult figure and that the descendants of the Druids may have founded the Anglo-Saxon kingdom of Wessex. The research draws upon a number of sources, including medieval Welsh tales, the archaeology of Stonehenge’s Salisbury Plain, the legends surrounding the founding of Britain, the cult of the Thracian Horseman, the oracle of Dodona, popular Arthurian mythology, and the basic principles of prehistoric astronomy.

This is the first survey of religious beliefs in the British Isles from the Old Stone Age to the coming of Christianity, one of the least familiar periods in Britain's history. Ronald Hutton draws upon a wealth of new data, much of it archaeological, that has transformed interpretation over the past decade. Giving more or less equal weight to all periods, from the Neolithic to the Middle Ages, he examines a fascinating range of evidence for Celtic and Romano-British paganism, from burial sites, cairns, megaliths and causeways, to carvings, figurines, jewellery, weapons, votive objects, literary texts and folklore.

"His most original contribution to an unravelling of a pagan Arthurian past lies in his appropriation of the fascinating evidence of standing stones and pagan cultic sites. The magical attributes of stones are exemplified in prehistoric standing stones, the real counterparts of the perrons of the French romances. This is dark and difficult territory, but certain events in the Arthurian cycle, which take place on and around Salisbury Plain, have correspondences with known prehistoric events. Building on these elusive clues, and tracing a range of sites around the river Severn and south Wales, John Darrah has added a significant new dimension to the search for the sources of England's great epic, the legends of Arthur and his court."--Jacket.