Warriors And Wilderness In Medieval Britain

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.

This text compares responses to wolves, focusing on two regions, Britain and southern Scandinavia. It explores the distribution of wolves in the landscape, their potential impact as predators on both animals and people, and their use as commodities, in literature, art, cosmology and identity.

Modern sensibilities have clouded historical views of slavery, perhaps more so than any other medieval social institution. Anachronistic economic rationales and notions about the progression of European civilisation have immeasurably distorted our view of slavery in the medieval context. As a result historians have focussed their efforts upon explaining the disappearance of this medieval institution rather than seeking to understand it. This book highlights the extreme cultural/social significance of slavery for the societies of medieval Britain and Ireland c. 800-1200. Concentrating upon the lifestyle, attitudes and motivations of the slave-holders and slave-raiders, it explores the violent activities and behavioural codes of Britain and Ireland s warrior-centred societies, illustrating the extreme significance of the institution of slavery for constructions of power, ethnic identity and gender.

Concentrating upon the lifestyle, attitudes and motivations of the slave-holders and slave-raiders, this book explores the activities and behavioural codes of Britain and Ireland’s warrior-centred societies c.800-1200 highlighting the significance of slavery for constructions of power, ethnic identity and gender.

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.

Every human being knows that we are walking through life following trails, whether we are aware of them or not. Medieval poets, from the anonymous composer of Beowulf to Marie de France, Hartmann von Aue, Gottfried von Strassburg, and Guillaume de Lorris to Petrarch and Heinrich Kaufringer, predicated their works on the notion of the trail and elaborated on its epistemological function. We can grasp here an essential concept that determines much of medieval and early modern European literature and philosophy, addressing the direction which all protagonists pursue, as powerfully illustrated also by the anonymous poets of Herzog Ernst and Sir Gawain and the Green Knight. Dante’s Divina Commedia, in fact, proves to be one of the most explicit poetic manifestations of the fundamental idea of the trail, but we find strong parallels also in powerful contemporary works such as Guillaume de Deguileville’s Pèlerinage de la vie humaine and in many mystical tracts.

Lyrical and compelling, Spirit of Place examines the British landscape as it’s portrayed in literature and art. English landscape painting is often said to be an eighteenth-century invention, yet when we look for representations of the countryside in British art and literature, we find a story that begins with Old English poetry and winds its way through history, all the way up to the present day. In Spirit of Place, Susan Owens illuminates how the British landscape has been framed, reimagined, and reshaped by generations of creative thinkers. To offer a panoramic view of the countryside throughout history, Owens dives into the work of writers and artists from Bede and the Gawain Poet to Thomas Gainsborough, Jane Austen, J. M. W. Turner, and John Constable, and from Paul Nash and Barbara Hepworth to Robert Macfarlane. Richly illustrated, including manuscript pages, early maps, paintings, film stills, and photographs, Spirit of Place is a compelling narrative of how we have been shown the British landscape.

Warrior tells the story of forgotten man, a man whose bones were found in an Anglo-Saxon graveyard at Bamburgh castle in Northumberland. It is the story of a violent time when Britain was defining itself in waves of religious fervour, scattered tribal expansion and terrible bloodshed; it is the story of the fighting class, men apart, defined in life and death by their experiences on the killing field; it is an intricate and riveting narrative of survival and adaptation set in the stunning political and physical landscapes of medieval England. Warrior is a classic of British history, a landmark of popular archaeology, and a must-read for anyone interested in the story of where we've come from.