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О религији германских досељеника на острво, Саксонаца или Саса, Англа и Јута, постоје оскудни писани извори.
Имамо један коректан текст (овдје) о том процесу хришћанизације;
Religion in the Anglo-Saxon Kingdoms
The Germanic migrants who settled in Britain in the fifth century were pagans. From the end of the sixth century, missionaries from Rome and Ireland converted the rulers of the Anglo-Saxon kingdoms to a religion – Christianity – which had originated in the Middle East.
The conversion to Christianity had an enormous social and cultural impact on Anglo-Saxon England. With this religion arrived literacy and the writing of books and documents. The vast majority of the manuscripts which survive from this period were made by churchmen and women, and they were kept in the libraries of monasteries and cathedrals.
Anglo-Saxon paganism
The earliest English speakers were pagans, who worshipped many different gods and supernatural forces. Little is known about Anglo-Saxon pagan practices, and the evidence has to be pieced together from place-names and archaeological evidence. As far as we know, Anglo-Saxon pagans did not rely on written texts. Those writings that do describe pagan customs in the early Anglo-Saxon kingdoms were written by composed by churchmen, such as Bede (died 735). Bede’s descriptions of temples, priests and the various pagan gods seem to be based on Greco-Roman mythology, rather than first-hand experience of Anglo-Saxon paganism.
The conversion to Christianity
Christianity was introduced to Britain during the Roman period. The first Briton to be considered a saint was Alban, a Roman soldier who was martyred around 303. After the eclipse of Roman rule, English-speaking pagans came to dominate southern and eastern Britain, but communities of Romano-British Christians survived, especially in the West. They included St Patrick, who was born in South-West Britain in the late fourth or early fifth century, and Gildas, who probably wrote The Ruin of Britain in the sixth century. According to Gildas, the Britons had been defeated by the Anglo-Saxons because their leaders were not sufficiently devout.
Gildas's The Ruin of Britain
Gildas was a Christian who lived in Britain before the arrival of the Anglo-Saxons (British Library, Cotton MS Vitellius A VI).
Public Domain in most countries other than the UK.
The rulers of the Anglo-Saxons began to be converted to Christianity from the end of the sixth century. This process of conversion is the subject of Bede’s Ecclesiastical History of the English People. Pope Gregory I (590–604) sent a group of missionaries to the Anglo-Saxon kingdoms, led by Augustine, who became the first archbishop of Canterbury. They arrived in Kent in 597 and converted King Æthelberht (died 616) and his court.
Irish missionaries also helped convert the Anglo-Saxons to Christianity. In 635, King Oswald of Northumbria (died 642) invited the Irish monk, Aidan (died 651) to become a bishop in his kingdom. Aidan had been based at the monastery on Iona, off the coast of Scotland, which had been founded by St Columba. In Northumbria, Aidan established a monastery on the tidal island of Lindisfarne, close to the royal centre at Bamburgh.
This Irish influence can be seen in the ‘Insular’ cultural zone that emerged across northern Britain and Ireland. Metalwork and manuscripts created in these regions use similar artistic motifs and scripts. Some of the most spectacular examples of this ‘Insular’ style are the pages of abstract decoration found in gospel-books such as the Book of Durrow, the Lindisfarne Gospels and the Otho-Corpus Gospels.
Book of Durrow
In the Book of Durrow, and other insular gospel-books, the opening words of each Gospel are written in colours and adorned with geometric decorations (Dublin, Trinity College Library, MS 57, f. 86r)
Otho-Corpus Gospels
Half of the Otho-Corpus Gospels was sadly destroyed in a fire in 1731. This page features a full-page illustration of a lion, the symbol of St Mark, the evangelist (British Library, Cotton MS Otho C V, f. 27r, detail)
Usage terms
Public Domain in most countries other than the UK.
The Anglo-Saxons were attracted to Christianity for a variety of reasons. It is perhaps no coincidence that some began converting to Christianity at the time when larger kingdoms began to be formed. Christianity brought with it access to writing technologies such as the Latin alphabet we still use today and the Latin language itself. Kings used these writing systems to create written law codes, and charters to transfer rights and property.
Earliest English charter
The earliest surviving Anglo-Saxon charter was issued by King Hlothere of Kent in 679 (British Library, Cotton MS Augustus II 2)
The conversion was also influenced by political connections. Æthelberht was married to Bertha, a Christian princess from the area around Paris, and there were many cultural, social and political exchanges between the Anglo-Saxon kingdoms and Christians in Ireland.
The conversion of the Anglo-Saxons to Christianity was not straightforward. After some Christian rulers died, they were replaced by pagans. Some leaders adopted certain Christian customs while retaining pagan practices. According to Bede, the seventh-century King Rædwald of East Anglia had a temple which contained both a Christian altar and a pagan idol.
Several decades after Augustine’s mission, Church structures in the Anglo-Saxon kingdoms were still developing. The archbishopric of Canterbury – the administrative centre of the church in Anglo-Saxon England – was vacant for five years in the 660s. At the end of that decade, only three bishops were in post in England. The church was restructured by Archbishop Theodore of Canterbury and Abbot Hadrian towards the end of the seventh century. They re-organised the territory ruled by each bishop and they set up regular Church councils.
Religious life in early Anglo-Saxon England
The early Anglo-Saxon Church was structured around archbishops, bishops and monasteries. Groups of churches were governed by bishops and archbishops. Sometimes, leading churchmen would come together in councils to agree legislation and make collective decisions.
The first archbishop in England was based at Canterbury, and another was established at York. These archbishops were powerful political, as well as spiritual, figures. Archbishop of Jænberht of Canterbury (died 792) issued coins in his own name. When King Offa of Mercia (reigned 757–796) needed an archbishop to consecrate his son as his successor, he persuaded the pope to create a new archbishop, based at Lichfield, firmly within the Mercian heartlands. The archbishopric of Lichfield was abolished after Offa’s death, but this incident underlines the importance of archbishops in Anglo-Saxon society.
Lichfield Angel
Excavations in Lichfield Cathedral in 2003 uncovered this limestone fragment, decorated with the carved figure of an angel.
Usage terms
Public Domain in most countries other than the UK.
Monasteries also played an important role in Anglo-Saxon England. They developed first in North Africa and the Middle East, and spread to Europe under the influence of figures such as St Martin, bishop of Tours.
In the early Anglo-Saxon period, there were many different types of monasteries. Many followed Rules that had been created by their founders. Some monasteries housed only men or women; others, such as Whitby, housed both monks and nuns.
Anglo-Saxon monasteries were centres of education. Those at Canterbury and at Wearmouth-Jarrow in Northumbria had internationally-renowned schools. They produced stunning manuscripts, and were economic centres, as well as centres of healing and medical knowledge. Some monasteries and churches also claimed that the relics they possessed offered healing powers.
Lives of St Cuthbert
Bede wrote two accounts of the life of St Cuthbert, one in prose and one in verse (Cambridge, Corpus Christi College, MS 183, f. 1v)
The relics of saints were kept at shrines. One important Anglo-Saxon shrine was that of St Cuthbert, which was initially kept on the island of Lindisfarne. St Cuthbert and other saints, such as Æthelthryth, attracted devoted followings because their bodies did not appear to decay. This was seen as proof of their holiness and power. Anglo-Saxon pilgrims also travelled to shrines further afield, such as at Rome.
Some Anglo-Saxons who wanted to devote their lives to God became hermits, living alone, far away from other settlements. St Cuthbert was himself a hermit for many years on the island of Inner Farne, before he became a bishop. Guthlac became a hermit in Mercia. Powerful people sometimes sought their advice, with both Cuthbert and Guthlac being asked to advise members of royal families.
Guthlac Roll
Guthlac, who lived in the Anglo-Saxon kingdom of Mercia, was a warrior, who devoted his life to God and became a hermit (British Library, Harley Roll Y 6)
Usage terms
Public Domain in most countries other than the UK.
Changes in the ninth and 10th centuries
Church structures in the Anglo-Saxon kingdoms underwent major changes in the ninth and 10th centuries, just as the kingdoms themselves were being transformed.
During the ninth century, life at many monasteries seem to have been disrupted and many bishoprics in northern and eastern England were abandoned, as those kingdoms were attacked by Viking raiders . One of the first-recorded Scandinavian raids was an attack on the monastery at Lindisfarne in the 790s.
As these attacks intensified in the ninth century, the community of St Cuthbert left Lindisfarne, taking their books and the relics of St Cuthbert with them. They settled at various places in the North, including Chester-le-Street, before eventually settling at Durham in 995.
In the South, standards of Latin learning were declining even before the Viking attacks intensified. But later Church reformers asserted that their churches had been harmed by interference from English noblemen rather than the Vikings, alleging that they tried to siphon off the churches’ wealth.
A major transformation of the most prominent churches in England took place in second half of the 10th century. Before that time, cathedrals and major monasteries were staffed by ‘secular’ clergy, who could own property, marry and follow a variety of ‘rules’ governing how they should live their lives. From the mid-10th century, Church reformers began to promote the Rule written by an Italian monk, Benedict of Nursia. The English Church was reformed by monks who were inspired by the changes seen on the continent during the reigns of Charlemagne (died 814) and his successors. They sought advice from powerful monasteries on the continent, such as Fleury, and they set out to make churches in England more uniform in their practices.
Rule of St Benedict
In the mid-tenth century, Church reformers in England began to promote the Rule of St Benedict (British Library, Harley MS 5431, f.7r)
These reforms were led by Æthelwold, bishop of Winchester (963–984), Dunstan, archbishop of Canterbury (959–988), and Oswald, bishop of Worcester and archbishop of York (died 992). Each reformer had slightly different goals.
Unusually, Æthelwold even insisted that all churchmen and women, even those who did not live in abbeys, had to be monks following the Rule of St Benedict. Æthelwold and his associates benefitted from their close connections to his former student, King Edgar (reigned 959–975).
Benedictional of St Æthelwold
This manuscript, which was made for the personal use of Æthelwold, bishop of Winchester from 963 to 984 (British Library, Additional MS 49598, f. 97v)
Public Domain in most countries other than the UK.
Most small churches remained unreformed, and even the powerful community of St Cuthbert were was not reformed until after the Norman Conquest.
The reformers emphasised the importance of education and art, literature, book production and musical composition. Ælfric, the most prolific Old English writer, was a reformed monk and student of Bishop Æthelwold, as was Wulfstan of Winchester, who composed poetry in Latin, as well as Church music.
Ælfric’s Grammar
Ælfric was one of the most profilic Old English writers and played an important role in the reform movement in the tenth century (British Library, Cotton MS Faustina A X, f.53v)
Public Domain in most countries other than the UK.
Church and laity
During the Anglo-Saxon period, parts of the Bible were translated into English. Bede was said to have been translating the Gospel of John into English on his deathbed. The psalms were translated in the ninth century, as seen in the Vespasian Psalter, while the four Gospels and the first books of the Old Testament were translated and repeatedly copied at the end of the 10th century. The reformers emphasised the need to preach to the people and to reform society as a whole.
A small number of devotional manuscripts can be linked with laypeople. The Book of Nunnaminster may have been owned by Ealhswith, wife of King Alfred of Wessex (reigned 871–899). In the 11th century, a series of spectacular gospel-books with gilded illuminations and jewelled covers were made for Judith, wife of Tostig, earl of Northumbria.
Judith of Flanders Gospels
Judith of Flanders is known to have owned a series of spectacular gospel-books with gilded illumination and jewelled covers (New York, Morgan Library, MS 708, upper cover)
The Germanic migrants who settled in Britain in the fifth century were pagans. From the end of the sixth century, missionaries from Rome and Ireland converted the rulers of the Anglo-Saxon kingdoms to a religion – Christianity – which had originated in the Middle East.
The conversion to Christianity had an enormous social and cultural impact on Anglo-Saxon England. With this religion arrived literacy and the writing of books and documents. The vast majority of the manuscripts which survive from this period were made by churchmen and women, and they were kept in the libraries of monasteries and cathedrals.
Anglo-Saxon paganism
The earliest English speakers were pagans, who worshipped many different gods and supernatural forces. Little is known about Anglo-Saxon pagan practices, and the evidence has to be pieced together from place-names and archaeological evidence. As far as we know, Anglo-Saxon pagans did not rely on written texts. Those writings that do describe pagan customs in the early Anglo-Saxon kingdoms were written by composed by churchmen, such as Bede (died 735). Bede’s descriptions of temples, priests and the various pagan gods seem to be based on Greco-Roman mythology, rather than first-hand experience of Anglo-Saxon paganism.
The conversion to Christianity
Christianity was introduced to Britain during the Roman period. The first Briton to be considered a saint was Alban, a Roman soldier who was martyred around 303. After the eclipse of Roman rule, English-speaking pagans came to dominate southern and eastern Britain, but communities of Romano-British Christians survived, especially in the West. They included St Patrick, who was born in South-West Britain in the late fourth or early fifth century, and Gildas, who probably wrote The Ruin of Britain in the sixth century. According to Gildas, the Britons had been defeated by the Anglo-Saxons because their leaders were not sufficiently devout.
Gildas's The Ruin of Britain
Gildas was a Christian who lived in Britain before the arrival of the Anglo-Saxons (British Library, Cotton MS Vitellius A VI).
Public Domain in most countries other than the UK.
The rulers of the Anglo-Saxons began to be converted to Christianity from the end of the sixth century. This process of conversion is the subject of Bede’s Ecclesiastical History of the English People. Pope Gregory I (590–604) sent a group of missionaries to the Anglo-Saxon kingdoms, led by Augustine, who became the first archbishop of Canterbury. They arrived in Kent in 597 and converted King Æthelberht (died 616) and his court.
Irish missionaries also helped convert the Anglo-Saxons to Christianity. In 635, King Oswald of Northumbria (died 642) invited the Irish monk, Aidan (died 651) to become a bishop in his kingdom. Aidan had been based at the monastery on Iona, off the coast of Scotland, which had been founded by St Columba. In Northumbria, Aidan established a monastery on the tidal island of Lindisfarne, close to the royal centre at Bamburgh.
This Irish influence can be seen in the ‘Insular’ cultural zone that emerged across northern Britain and Ireland. Metalwork and manuscripts created in these regions use similar artistic motifs and scripts. Some of the most spectacular examples of this ‘Insular’ style are the pages of abstract decoration found in gospel-books such as the Book of Durrow, the Lindisfarne Gospels and the Otho-Corpus Gospels.
Book of Durrow
In the Book of Durrow, and other insular gospel-books, the opening words of each Gospel are written in colours and adorned with geometric decorations (Dublin, Trinity College Library, MS 57, f. 86r)
Otho-Corpus Gospels
Half of the Otho-Corpus Gospels was sadly destroyed in a fire in 1731. This page features a full-page illustration of a lion, the symbol of St Mark, the evangelist (British Library, Cotton MS Otho C V, f. 27r, detail)
Usage terms
Public Domain in most countries other than the UK.
The Anglo-Saxons were attracted to Christianity for a variety of reasons. It is perhaps no coincidence that some began converting to Christianity at the time when larger kingdoms began to be formed. Christianity brought with it access to writing technologies such as the Latin alphabet we still use today and the Latin language itself. Kings used these writing systems to create written law codes, and charters to transfer rights and property.
Earliest English charter
The earliest surviving Anglo-Saxon charter was issued by King Hlothere of Kent in 679 (British Library, Cotton MS Augustus II 2)
The conversion was also influenced by political connections. Æthelberht was married to Bertha, a Christian princess from the area around Paris, and there were many cultural, social and political exchanges between the Anglo-Saxon kingdoms and Christians in Ireland.
The conversion of the Anglo-Saxons to Christianity was not straightforward. After some Christian rulers died, they were replaced by pagans. Some leaders adopted certain Christian customs while retaining pagan practices. According to Bede, the seventh-century King Rædwald of East Anglia had a temple which contained both a Christian altar and a pagan idol.
Several decades after Augustine’s mission, Church structures in the Anglo-Saxon kingdoms were still developing. The archbishopric of Canterbury – the administrative centre of the church in Anglo-Saxon England – was vacant for five years in the 660s. At the end of that decade, only three bishops were in post in England. The church was restructured by Archbishop Theodore of Canterbury and Abbot Hadrian towards the end of the seventh century. They re-organised the territory ruled by each bishop and they set up regular Church councils.
Religious life in early Anglo-Saxon England
The early Anglo-Saxon Church was structured around archbishops, bishops and monasteries. Groups of churches were governed by bishops and archbishops. Sometimes, leading churchmen would come together in councils to agree legislation and make collective decisions.
The first archbishop in England was based at Canterbury, and another was established at York. These archbishops were powerful political, as well as spiritual, figures. Archbishop of Jænberht of Canterbury (died 792) issued coins in his own name. When King Offa of Mercia (reigned 757–796) needed an archbishop to consecrate his son as his successor, he persuaded the pope to create a new archbishop, based at Lichfield, firmly within the Mercian heartlands. The archbishopric of Lichfield was abolished after Offa’s death, but this incident underlines the importance of archbishops in Anglo-Saxon society.
Lichfield Angel
Excavations in Lichfield Cathedral in 2003 uncovered this limestone fragment, decorated with the carved figure of an angel.
Usage terms
Public Domain in most countries other than the UK.
Monasteries also played an important role in Anglo-Saxon England. They developed first in North Africa and the Middle East, and spread to Europe under the influence of figures such as St Martin, bishop of Tours.
In the early Anglo-Saxon period, there were many different types of monasteries. Many followed Rules that had been created by their founders. Some monasteries housed only men or women; others, such as Whitby, housed both monks and nuns.
Anglo-Saxon monasteries were centres of education. Those at Canterbury and at Wearmouth-Jarrow in Northumbria had internationally-renowned schools. They produced stunning manuscripts, and were economic centres, as well as centres of healing and medical knowledge. Some monasteries and churches also claimed that the relics they possessed offered healing powers.
Lives of St Cuthbert
Bede wrote two accounts of the life of St Cuthbert, one in prose and one in verse (Cambridge, Corpus Christi College, MS 183, f. 1v)
The relics of saints were kept at shrines. One important Anglo-Saxon shrine was that of St Cuthbert, which was initially kept on the island of Lindisfarne. St Cuthbert and other saints, such as Æthelthryth, attracted devoted followings because their bodies did not appear to decay. This was seen as proof of their holiness and power. Anglo-Saxon pilgrims also travelled to shrines further afield, such as at Rome.
Some Anglo-Saxons who wanted to devote their lives to God became hermits, living alone, far away from other settlements. St Cuthbert was himself a hermit for many years on the island of Inner Farne, before he became a bishop. Guthlac became a hermit in Mercia. Powerful people sometimes sought their advice, with both Cuthbert and Guthlac being asked to advise members of royal families.
Guthlac Roll
Guthlac, who lived in the Anglo-Saxon kingdom of Mercia, was a warrior, who devoted his life to God and became a hermit (British Library, Harley Roll Y 6)
Usage terms
Public Domain in most countries other than the UK.
Changes in the ninth and 10th centuries
Church structures in the Anglo-Saxon kingdoms underwent major changes in the ninth and 10th centuries, just as the kingdoms themselves were being transformed.
During the ninth century, life at many monasteries seem to have been disrupted and many bishoprics in northern and eastern England were abandoned, as those kingdoms were attacked by Viking raiders . One of the first-recorded Scandinavian raids was an attack on the monastery at Lindisfarne in the 790s.
As these attacks intensified in the ninth century, the community of St Cuthbert left Lindisfarne, taking their books and the relics of St Cuthbert with them. They settled at various places in the North, including Chester-le-Street, before eventually settling at Durham in 995.
In the South, standards of Latin learning were declining even before the Viking attacks intensified. But later Church reformers asserted that their churches had been harmed by interference from English noblemen rather than the Vikings, alleging that they tried to siphon off the churches’ wealth.
A major transformation of the most prominent churches in England took place in second half of the 10th century. Before that time, cathedrals and major monasteries were staffed by ‘secular’ clergy, who could own property, marry and follow a variety of ‘rules’ governing how they should live their lives. From the mid-10th century, Church reformers began to promote the Rule written by an Italian monk, Benedict of Nursia. The English Church was reformed by monks who were inspired by the changes seen on the continent during the reigns of Charlemagne (died 814) and his successors. They sought advice from powerful monasteries on the continent, such as Fleury, and they set out to make churches in England more uniform in their practices.
Rule of St Benedict
In the mid-tenth century, Church reformers in England began to promote the Rule of St Benedict (British Library, Harley MS 5431, f.7r)
These reforms were led by Æthelwold, bishop of Winchester (963–984), Dunstan, archbishop of Canterbury (959–988), and Oswald, bishop of Worcester and archbishop of York (died 992). Each reformer had slightly different goals.
Unusually, Æthelwold even insisted that all churchmen and women, even those who did not live in abbeys, had to be monks following the Rule of St Benedict. Æthelwold and his associates benefitted from their close connections to his former student, King Edgar (reigned 959–975).
Benedictional of St Æthelwold
This manuscript, which was made for the personal use of Æthelwold, bishop of Winchester from 963 to 984 (British Library, Additional MS 49598, f. 97v)
Public Domain in most countries other than the UK.
Most small churches remained unreformed, and even the powerful community of St Cuthbert were was not reformed until after the Norman Conquest.
The reformers emphasised the importance of education and art, literature, book production and musical composition. Ælfric, the most prolific Old English writer, was a reformed monk and student of Bishop Æthelwold, as was Wulfstan of Winchester, who composed poetry in Latin, as well as Church music.
Ælfric’s Grammar
Ælfric was one of the most profilic Old English writers and played an important role in the reform movement in the tenth century (British Library, Cotton MS Faustina A X, f.53v)
Public Domain in most countries other than the UK.
Church and laity
During the Anglo-Saxon period, parts of the Bible were translated into English. Bede was said to have been translating the Gospel of John into English on his deathbed. The psalms were translated in the ninth century, as seen in the Vespasian Psalter, while the four Gospels and the first books of the Old Testament were translated and repeatedly copied at the end of the 10th century. The reformers emphasised the need to preach to the people and to reform society as a whole.
A small number of devotional manuscripts can be linked with laypeople. The Book of Nunnaminster may have been owned by Ealhswith, wife of King Alfred of Wessex (reigned 871–899). In the 11th century, a series of spectacular gospel-books with gilded illuminations and jewelled covers were made for Judith, wife of Tostig, earl of Northumbria.
Judith of Flanders Gospels
Judith of Flanders is known to have owned a series of spectacular gospel-books with gilded illumination and jewelled covers (New York, Morgan Library, MS 708, upper cover)
- Written by Alison Hudson
-
Alison Hudson is Project Curator of Anglo-Saxon Manuscripts at the British Library, working on the Anglo-Saxon Kingdoms exhibition. Her doctoral research at the University of Oxford focused on the English Benedictine reform movement in the 10th century.
ови германски придошлице били су пагани. Нема довољно записа о њиховом вјеровању, неке сличности са древним нордијским божанствима и вјеровањима свакако има.
На део острва који је потпао под римску власт хришћанство јесте уведено, први становник острва који је проглашен светим био је Албан, римски војник који је пострадао 303.године, али упитно је колико је хришћанство пустило коријење.
У сваком случају крајем V вијека имамо замршену ситуацију, и што се тиче сукоба култура али и религија, још увијек имамо Покте и британска племена која су остала иза зида и која још увијек штују древна келтска божанства. имамо Англе, Саксонце и Јуте са својом религијом, и имамо романо-британске хришћане који су потиснути на запад.
Паганство се дуго задржало међу германским дошљацима који су у међувремену овладали веим дијелом острва, све то краја VI вијека.
Англосаксони су почели да се прелазе у хришћанство од краја шестог века. Овај процес обраћења предмет је Бедеове црквене историје енглеског народа. Римски бисклуп Гргур I је крајем VI вијека послао групу мисионара у англосаксонска краљевства, на челу са Аугустином, који је постао први надбискуп Кантербрија. У Кент су стигли 597.године, том приликом је краљ Етелберт са владајућом елитом прешао на хришчанство.
Истовремено долазе и хришћански мисионари из Ирске у којој је хришћанство већ пустило коријење, око 635.године краљ Нортумбрије, англосаксонског краљевства на сјеверу, Освалд, позвао је ирског монаха Аидана да постане бискуп у његовом краљевству.
По свој прилици, иако су записи пскудни, писани су и касније, хришћанизација сада већ успостављених англосаксонских краљевстава је ишла релативно брзо, вјероватно до половине VII вијека бјеше успјешно довршена.
veliki krang
Legenda
- Poruka
- 71.060
О религији германских досељеника на острво, Саксонаца или Саса, Англа и Јута, постоје оскудни писани извори.
Имамо један коректан текст (овдје) о том процесу хришћанизације;
Оно што је извјесно приликом првог већег насељавања Саксонаца, Англа и Јута на простору југоистока оствра користећи ту једну хаотичлну ситуаџију крајем V вијекаReligion in the Anglo-Saxon Kingdoms
The Germanic migrants who settled in Britain in the fifth century were pagans. From the end of the sixth century, missionaries from Rome and Ireland converted the rulers of the Anglo-Saxon kingdoms to a religion – Christianity – which had originated in the Middle East.
The conversion to Christianity had an enormous social and cultural impact on Anglo-Saxon England. With this religion arrived literacy and the writing of books and documents. The vast majority of the manuscripts which survive from this period were made by churchmen and women, and they were kept in the libraries of monasteries and cathedrals.
Anglo-Saxon paganism
The earliest English speakers were pagans, who worshipped many different gods and supernatural forces. Little is known about Anglo-Saxon pagan practices, and the evidence has to be pieced together from place-names and archaeological evidence. As far as we know, Anglo-Saxon pagans did not rely on written texts. Those writings that do describe pagan customs in the early Anglo-Saxon kingdoms were written by composed by churchmen, such as Bede (died 735). Bede’s descriptions of temples, priests and the various pagan gods seem to be based on Greco-Roman mythology, rather than first-hand experience of Anglo-Saxon paganism.
The conversion to Christianity
Christianity was introduced to Britain during the Roman period. The first Briton to be considered a saint was Alban, a Roman soldier who was martyred around 303. After the eclipse of Roman rule, English-speaking pagans came to dominate southern and eastern Britain, but communities of Romano-British Christians survived, especially in the West. They included St Patrick, who was born in South-West Britain in the late fourth or early fifth century, and Gildas, who probably wrote The Ruin of Britain in the sixth century. According to Gildas, the Britons had been defeated by the Anglo-Saxons because their leaders were not sufficiently devout.
Gildas's The Ruin of Britain
Gildas was a Christian who lived in Britain before the arrival of the Anglo-Saxons (British Library, Cotton MS Vitellius A VI).
Public Domain in most countries other than the UK.
The rulers of the Anglo-Saxons began to be converted to Christianity from the end of the sixth century. This process of conversion is the subject of Bede’s Ecclesiastical History of the English People. Pope Gregory I (590–604) sent a group of missionaries to the Anglo-Saxon kingdoms, led by Augustine, who became the first archbishop of Canterbury. They arrived in Kent in 597 and converted King Æthelberht (died 616) and his court.
Irish missionaries also helped convert the Anglo-Saxons to Christianity. In 635, King Oswald of Northumbria (died 642) invited the Irish monk, Aidan (died 651) to become a bishop in his kingdom. Aidan had been based at the monastery on Iona, off the coast of Scotland, which had been founded by St Columba. In Northumbria, Aidan established a monastery on the tidal island of Lindisfarne, close to the royal centre at Bamburgh.
This Irish influence can be seen in the ‘Insular’ cultural zone that emerged across northern Britain and Ireland. Metalwork and manuscripts created in these regions use similar artistic motifs and scripts. Some of the most spectacular examples of this ‘Insular’ style are the pages of abstract decoration found in gospel-books such as the Book of Durrow, the Lindisfarne Gospels and the Otho-Corpus Gospels.
Book of Durrow
In the Book of Durrow, and other insular gospel-books, the opening words of each Gospel are written in colours and adorned with geometric decorations (Dublin, Trinity College Library, MS 57, f. 86r)
Otho-Corpus Gospels
Half of the Otho-Corpus Gospels was sadly destroyed in a fire in 1731. This page features a full-page illustration of a lion, the symbol of St Mark, the evangelist (British Library, Cotton MS Otho C V, f. 27r, detail)
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The Anglo-Saxons were attracted to Christianity for a variety of reasons. It is perhaps no coincidence that some began converting to Christianity at the time when larger kingdoms began to be formed. Christianity brought with it access to writing technologies such as the Latin alphabet we still use today and the Latin language itself. Kings used these writing systems to create written law codes, and charters to transfer rights and property.
Earliest English charter
The earliest surviving Anglo-Saxon charter was issued by King Hlothere of Kent in 679 (British Library, Cotton MS Augustus II 2)
The conversion was also influenced by political connections. Æthelberht was married to Bertha, a Christian princess from the area around Paris, and there were many cultural, social and political exchanges between the Anglo-Saxon kingdoms and Christians in Ireland.
The conversion of the Anglo-Saxons to Christianity was not straightforward. After some Christian rulers died, they were replaced by pagans. Some leaders adopted certain Christian customs while retaining pagan practices. According to Bede, the seventh-century King Rædwald of East Anglia had a temple which contained both a Christian altar and a pagan idol.
Several decades after Augustine’s mission, Church structures in the Anglo-Saxon kingdoms were still developing. The archbishopric of Canterbury – the administrative centre of the church in Anglo-Saxon England – was vacant for five years in the 660s. At the end of that decade, only three bishops were in post in England. The church was restructured by Archbishop Theodore of Canterbury and Abbot Hadrian towards the end of the seventh century. They re-organised the territory ruled by each bishop and they set up regular Church councils.
Religious life in early Anglo-Saxon England
The early Anglo-Saxon Church was structured around archbishops, bishops and monasteries. Groups of churches were governed by bishops and archbishops. Sometimes, leading churchmen would come together in councils to agree legislation and make collective decisions.
The first archbishop in England was based at Canterbury, and another was established at York. These archbishops were powerful political, as well as spiritual, figures. Archbishop of Jænberht of Canterbury (died 792) issued coins in his own name. When King Offa of Mercia (reigned 757–796) needed an archbishop to consecrate his son as his successor, he persuaded the pope to create a new archbishop, based at Lichfield, firmly within the Mercian heartlands. The archbishopric of Lichfield was abolished after Offa’s death, but this incident underlines the importance of archbishops in Anglo-Saxon society.
Lichfield Angel
Excavations in Lichfield Cathedral in 2003 uncovered this limestone fragment, decorated with the carved figure of an angel.
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Monasteries also played an important role in Anglo-Saxon England. They developed first in North Africa and the Middle East, and spread to Europe under the influence of figures such as St Martin, bishop of Tours.
In the early Anglo-Saxon period, there were many different types of monasteries. Many followed Rules that had been created by their founders. Some monasteries housed only men or women; others, such as Whitby, housed both monks and nuns.
Anglo-Saxon monasteries were centres of education. Those at Canterbury and at Wearmouth-Jarrow in Northumbria had internationally-renowned schools. They produced stunning manuscripts, and were economic centres, as well as centres of healing and medical knowledge. Some monasteries and churches also claimed that the relics they possessed offered healing powers.
Lives of St Cuthbert
Bede wrote two accounts of the life of St Cuthbert, one in prose and one in verse (Cambridge, Corpus Christi College, MS 183, f. 1v)
The relics of saints were kept at shrines. One important Anglo-Saxon shrine was that of St Cuthbert, which was initially kept on the island of Lindisfarne. St Cuthbert and other saints, such as Æthelthryth, attracted devoted followings because their bodies did not appear to decay. This was seen as proof of their holiness and power. Anglo-Saxon pilgrims also travelled to shrines further afield, such as at Rome.
Some Anglo-Saxons who wanted to devote their lives to God became hermits, living alone, far away from other settlements. St Cuthbert was himself a hermit for many years on the island of Inner Farne, before he became a bishop. Guthlac became a hermit in Mercia. Powerful people sometimes sought their advice, with both Cuthbert and Guthlac being asked to advise members of royal families.
Guthlac Roll
Guthlac, who lived in the Anglo-Saxon kingdom of Mercia, was a warrior, who devoted his life to God and became a hermit (British Library, Harley Roll Y 6)
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Changes in the ninth and 10th centuries
Church structures in the Anglo-Saxon kingdoms underwent major changes in the ninth and 10th centuries, just as the kingdoms themselves were being transformed.
During the ninth century, life at many monasteries seem to have been disrupted and many bishoprics in northern and eastern England were abandoned, as those kingdoms were attacked by Viking raiders . One of the first-recorded Scandinavian raids was an attack on the monastery at Lindisfarne in the 790s.
As these attacks intensified in the ninth century, the community of St Cuthbert left Lindisfarne, taking their books and the relics of St Cuthbert with them. They settled at various places in the North, including Chester-le-Street, before eventually settling at Durham in 995.
In the South, standards of Latin learning were declining even before the Viking attacks intensified. But later Church reformers asserted that their churches had been harmed by interference from English noblemen rather than the Vikings, alleging that they tried to siphon off the churches’ wealth.
A major transformation of the most prominent churches in England took place in second half of the 10th century. Before that time, cathedrals and major monasteries were staffed by ‘secular’ clergy, who could own property, marry and follow a variety of ‘rules’ governing how they should live their lives. From the mid-10th century, Church reformers began to promote the Rule written by an Italian monk, Benedict of Nursia. The English Church was reformed by monks who were inspired by the changes seen on the continent during the reigns of Charlemagne (died 814) and his successors. They sought advice from powerful monasteries on the continent, such as Fleury, and they set out to make churches in England more uniform in their practices.
Rule of St Benedict
In the mid-tenth century, Church reformers in England began to promote the Rule of St Benedict (British Library, Harley MS 5431, f.7r)
These reforms were led by Æthelwold, bishop of Winchester (963–984), Dunstan, archbishop of Canterbury (959–988), and Oswald, bishop of Worcester and archbishop of York (died 992). Each reformer had slightly different goals.
Unusually, Æthelwold even insisted that all churchmen and women, even those who did not live in abbeys, had to be monks following the Rule of St Benedict. Æthelwold and his associates benefitted from their close connections to his former student, King Edgar (reigned 959–975).
Benedictional of St Æthelwold
This manuscript, which was made for the personal use of Æthelwold, bishop of Winchester from 963 to 984 (British Library, Additional MS 49598, f. 97v)
Public Domain in most countries other than the UK.
Most small churches remained unreformed, and even the powerful community of St Cuthbert were was not reformed until after the Norman Conquest.
The reformers emphasised the importance of education and art, literature, book production and musical composition. Ælfric, the most prolific Old English writer, was a reformed monk and student of Bishop Æthelwold, as was Wulfstan of Winchester, who composed poetry in Latin, as well as Church music.
Ælfric’s Grammar
Ælfric was one of the most profilic Old English writers and played an important role in the reform movement in the tenth century (British Library, Cotton MS Faustina A X, f.53v)
Public Domain in most countries other than the UK.
Church and laity
During the Anglo-Saxon period, parts of the Bible were translated into English. Bede was said to have been translating the Gospel of John into English on his deathbed. The psalms were translated in the ninth century, as seen in the Vespasian Psalter, while the four Gospels and the first books of the Old Testament were translated and repeatedly copied at the end of the 10th century. The reformers emphasised the need to preach to the people and to reform society as a whole.
A small number of devotional manuscripts can be linked with laypeople. The Book of Nunnaminster may have been owned by Ealhswith, wife of King Alfred of Wessex (reigned 871–899). In the 11th century, a series of spectacular gospel-books with gilded illuminations and jewelled covers were made for Judith, wife of Tostig, earl of Northumbria.
Judith of Flanders Gospels
Judith of Flanders is known to have owned a series of spectacular gospel-books with gilded illumination and jewelled covers (New York, Morgan Library, MS 708, upper cover)
- Written by Alison Hudson
Alison Hudson is Project Curator of Anglo-Saxon Manuscripts at the British Library, working on the Anglo-Saxon Kingdoms exhibition. Her doctoral research at the University of Oxford focused on the English Benedictine reform movement in the 10th century.
Pogledajte prilog 722506
ови германски придошлице били су пагани. Нема довољно записа о њиховом вјеровању, неке сличности са древним нордијским божанствима и вјеровањима свакако има.
На део острва који је потпао под римску власт хришћанство јесте уведено, први становник острва који је проглашен светим био је Албан, римски војник који је пострадао 303.године, али упитно је колико је хришћанство пустило коријење.
У сваком случају крајем V вијека имамо замршену ситуацију, и што се тиче сукоба култура али и религија, још увијек имамо Покте и британска племена која су остала иза зида и која још увијек штују древна келтска божанства. имамо Англе, Саксонце и Јуте са својом религијом, и имамо романо-британске хришћане који су потиснути на запад.
Паганство се дуго задржало међу германским дошљацима који су у међувремену овладали веим дијелом острва, све то краја VI вијека.
Англосаксони су почели да се прелазе у хришћанство од краја шестог века. Овај процес обраћења предмет је Бедеове црквене историје енглеског народа. Римски бисклуп Гргур I је крајем VI вијека послао групу мисионара у англосаксонска краљевства, на челу са Аугустином, који је постао први надбискуп Кантербрија. У Кент су стигли 597.године, том приликом је краљ Етелберт са владајућом елитом прешао на хришчанство.
Истовремено долазе и хришћански мисионари из Ирске у којој је хришћанство већ пустило коријење, око 635.године краљ Нортумбрије, англосаксонског краљевства на сјеверу, Освалд, позвао је ирског монаха Аидана да постане бискуп у његовом краљевству.
По свој прилици, иако су записи пскудни, писани су и касније, хришћанизација сада већ успостављених англосаксонских краљевстава је ишла релативно брзо, вјероватно до половине VII вијека бјеше успјешно довршена.
Morali su da dele istu religiju, pošto ta staronordijska nije zapravo samo nordijska, već se protezala širom germanskog sveta. Varijacije tipa Odin - Wodin - Wotan su samo lingvističke. Ako pogledamo nazive dana u nedelji u današnjem engleskom jeziku, nekoliko njih je dobilo nazive po bogovima iz te starogermanske religije. Wednesday - Wodin's Day, Thursday - Thor's Day i Friday - Freyr's Day...
Mstislav
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Khal Drogo
Elita
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Један новији и мало опширнији документарац посвећен историји Англо-Саксонске Енглеске у периоду од 410-1066.године;
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Овај наратор му дође као неки британски аутохтониста, не признаје инвазију Англа и Саса па то ти је.
Mstislav
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I Englezi Deretica i Sarica za trku imaju.
veliki krang
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Овај наратор му дође као неки британски аутохтониста, не признаје инвазију Англа и Саса па то ти је.
E da, to je još jedno pitanje, šta ostade od tih Angla (po kojima su kasnije svi Englezi dobili ime), odnosno koja je razlika bila u odnosu na Saksonce? Pošto kada se priča o svemu tome, mi imamo samo pojam Angli, ali se oni uvek trpaju u istu rečenicu sa Saksoncima. Jedino što referiše na njih je kraljevstvo Istočne Anglije, s tim što je to bilo pretežno močvarno i slabo naseljeno područje koje je uvek služilo za potkusurivanje između drugih saksonskih kraljevstava. Ne znam po kojoj logici se taj pojam protegao na celu saksonsku Britaniju u formi Engleske...
Khal Drogo
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Да. Мој уитсак је да енглески историчари, а на то нам указује и приложени документарац, имају проблем како се одредити према том, свакако важном, периоду енглеске историје. Документарац се доста бави преданглосаксонским периодом, односима са Римом и прије инвазије римских трупа (ту по мени износе неке погрешне закључке, али то није тема), но занимљиво да у документарцу поред појма инвазија чешће користе појам долазак Англа и Саксонаца, утисак је да покушавају гурнути у страну карактер тих миграција које могу бити, како сам већ у посту примијетио;Овај наратор му дође као неки британски аутохтониста, не признаје инвазију Англа и Саса па то ти је.
А форумаш је изнио одлично запажање
и додао још један тип миграција са чиме се слажем. Мада кохабитација често има свој "рок трајања", и временом се преведе у историји чешће заступљено начело "ко јачи, тлачи".
А мислим да то јесте и сврха теме, да покушамо сагледати како су се дешавале те промјене.
Управо у документарцу
Има доста занимљивих тврдњи, доста времена су посветили и народном предању, прије свега о Артуру, доста изнесеног у докумнтарцу захтијева осврт. Оно што се Енглезима мора признати, када то желе мајстори су у "искривљавању" историје.
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Da nije jezik?
Anglo-Saksonci su izbrisani iz Britanije sa normanskim osvajanjima. Elita je pobijena ostalo se mesalo sa lokalnim keltskim Britima sto dokazuju i geentska istrzivanja.
veliki krang
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Da, ali taj jezik su delili i Saksonci verovatno, inače se ne bi uvek pominjali zajedno. Mene zanima koja je razlika između njih i Saksonaca.
Mstislav
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Anglosaksonci nisu izbrisani normanskim osvajanjem, naprotiv. Samo mali deo elite je bio normanskog porekla, 90 i kusur posto obicnog naroda je vuklo anglosaksonsko poreklo.
https://www.newscientist.com/articl...invaders-transformed-britain-but-not-its-dna/
https://www.newscientist.com/articl...invaders-transformed-britain-but-not-its-dna/
Khal Drogo
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qvey
Aktivan član
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Interesantan je tu i Kralj Penda iz Mersije jedna od Anglo- Saksonskih kraljevina koja je jos polovinom VII bila paganska i koji je u saveznistvu sa Velskim kraljem Kadvalonom koji je bio Hriscanin napao Nortumbriju i razorio je..Stare Engleske hronike toga doba tvrde..da su Kadvalonovi Velsani bili mnogo suroviji cak i od Pendinih pagana..
qvey
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Anglo-Saksonci kao narod nisu istrebljeni Normanskim osvajanjem Engleske..deo plemstva i elite jeste pobijen ili ostavljen bez poseda..ali mora se znati da se Henri I sin Viljema Osvajaca ozenio Saksonskom naslednicom prestola i postao vrlo popularan Kralj i medju pokorenim Saksoncima..uticaj Normana u Engleskoj je bio jak i jednu generaciju prije Hejgstinske bitke..jer je Edvard Ispovednik tadasnji kralj bio u rodbinskim odnosima sa njima tako da ih je bio pun dvor..crkva i najvisi polozaji i prije Normanskog osvajanja..
Mstislav
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Naravno da Anglosaksonci nisu istrebljeni, zapravo je veoma mali postotak elite bio normanskog porekla. Obican narod je bio anglosaksonskog porekla sto i genetika danas potvrdjuje.
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Khal Drogo
Elita
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Инвазија и насељавање британског острва од стране германских племена, Англа, Саксонаца и Јута одвијала се у подужем временском периоду, отприлике 410--660.године вјероватно у више таласа миграција.
Како то и бива често у животу, невоља и увод у пропаст романо-бритонске популације на острву су почеле трагичном грешком. Како су услијед слабљења Римљана били све више изложени упадима све немирнијих Пикта (у питању је егзоним који обједињује читав конгломерат келтских ратоборних народа на сјеверу острва, од којих су најбројнија етничка група Каледонци) на сјеверу острва потражили су помоћ у борби против Пикта од саксонских односно германских најамника.
Ова показаће се непромишљеност приписује се романо-келтском краљу Вортигерну који је могуће (иако постоје историчари који оспоравају постојање Вортигерна као историјске личности) по одласку Римљана овладао већим дијелом простора данашње Енглеске.
Према Англо-Саксонској хроници саксонске најамнике предводили су браћа Хенгист и Хорса, Витгилсови синови, а краљ Вортигерн им је додијелио земљу на југоистоку острва гдје ће касније битим успостављено краљевство Кент. Како су саксонски најамници били изузетно успјешни у борби против Пикта, да ли је Вортигерн затражио бројније снаге или су сами тако одлучили, наредних година имамо све већи прилив Англа и Саксонаца, који су побјеђивали Пикте али су увидјели и слабост Бритонаца.
Како то и често бива када се ослоните на најамнике који процијене колико сте рањиви, врло брзо запне око плаћања и накнаде за ратовање, и Саксонци крајем 440их нису били задовољнои добијеним за услуге борбе против Пикта. Зато је Хенгист, позвао Вортигернов одред на гозбу и наредио да се сви побију осим самог Вортигерна.
Овај догађај остао је у народном предасњу као "ноћ дугих ножева". Затим освајају читав Кент, део источне Англије, обалу Јоркшира и пустоше централне области британског острва. Вортигерн је консолидовао снаге и успио привремено одбити агресију Саксонаца, али их није могао протјерати са острва. Већ 450-их година почиње масовнија миграција Англа, Саксонаца и Јута .на југоисточној обали Британије.
О овим догађајима Гилдас у својој хроници (овдје) почетком VI пише;
Превод на српски;
Превод на српски;
Како то и бива често у животу, невоља и увод у пропаст романо-бритонске популације на острву су почеле трагичном грешком. Како су услијед слабљења Римљана били све више изложени упадима све немирнијих Пикта (у питању је егзоним који обједињује читав конгломерат келтских ратоборних народа на сјеверу острва, од којих су најбројнија етничка група Каледонци) на сјеверу острва потражили су помоћ у борби против Пикта од саксонских односно германских најамника.
Ова показаће се непромишљеност приписује се романо-келтском краљу Вортигерну који је могуће (иако постоје историчари који оспоравају постојање Вортигерна као историјске личности) по одласку Римљана овладао већим дијелом простора данашње Енглеске.
Према Англо-Саксонској хроници саксонске најамнике предводили су браћа Хенгист и Хорса, Витгилсови синови, а краљ Вортигерн им је додијелио земљу на југоистоку острва гдје ће касније битим успостављено краљевство Кент. Како су саксонски најамници били изузетно успјешни у борби против Пикта, да ли је Вортигерн затражио бројније снаге или су сами тако одлучили, наредних година имамо све већи прилив Англа и Саксонаца, који су побјеђивали Пикте али су увидјели и слабост Бритонаца.
Како то и често бива када се ослоните на најамнике који процијене колико сте рањиви, врло брзо запне око плаћања и накнаде за ратовање, и Саксонци крајем 440их нису били задовољнои добијеним за услуге борбе против Пикта. Зато је Хенгист, позвао Вортигернов одред на гозбу и наредио да се сви побију осим самог Вортигерна.
Овај догађај остао је у народном предасњу као "ноћ дугих ножева". Затим освајају читав Кент, део источне Англије, обалу Јоркшира и пустоше централне области британског острва. Вортигерн је консолидовао снаге и успио привремено одбити агресију Саксонаца, али их није могао протјерати са острва. Већ 450-их година почиње масовнија миграција Англа, Саксонаца и Јута .на југоисточној обали Британије.
О овим догађајима Гилдас у својој хроници (овдје) почетком VI пише;
Превод на српски;
Разумљиво нешто другачији опис догађаја имамо у Англосаксонској хроници (овдје) са краја IX вијека
Превод на српски;
Khal Drogo
Elita
- Poruka
- 17.792
Наведени догађаји, долазак Саксонаца, први контакти Вортигерна и Хенгиста, каснији сукоби и окршаљји описани су и кроз рукопис "Историја Бритонаца" ("Historia Brittonum") који се приписује извјесном Бритонцу Ненијусу, вјерује се да је написан око 828.године. Касније ће у XII вијеку кроз свој псеудоисторијски рукопис извјесни Џефри од Монмута то проширити, понешто домислити и измислити у сврху једног више романтичарског приказа тог времена.
Како то и бива иначе, ствари су кренуле по злу када се у причу укључила једна курвештија, нека Ровена, по занимању кћерка саксонског вође Хенгиста. Ненијусов рукопис који описује те догађаје (овдје стр 30-39) бељежи да су, током владавине Вортигерна у Британију стигла три брода која су послана из Германије, којима су командовали Хенгист и Хорса. Вортигерн је 447.године примио пријатељски Хенгиста и Хорсу.
Након што су Саксонци неко вријеме живјели на Танету, Вортигерн им је обећао залихе одјеће и других намирница под условом да му помогну у борби против непријатељских Пикта. Међутим, како се број Саксонаца повећавао, Бритонци нису могли издржавати услове уговора, те су поручивали да њихова помоћ није потребна и да иду кући.
Ипак, Вортигерн је дозволио Хенгисту да пошаље по још својих сународника да дођу да се боре за њега. У Скитији је одабран одређен број ратника и са шеснаест бродова су допловили на острво. Са ратницима дошла и Хенгистова кћер, ова Ровена. Хенгист је приредио гозбу, позивајући Вортигернаи његовее старјешине. Прије гозбе, Хенгист је својој кћери дао упутства да госте послужи са обиљем вина и пива и да их напије, а онда и да Вортигерна пијаног одведе у кревет, ако је кресне, утолико боље.
Што се и десило, изгледа да ова Ровена бјеше добра риба, тако да ту Вортигерн и није имао шанси, убрзо се и зацопао, и обећао Хенгисту шта год жели у замјену за њену вјеридбу, Хенгист је скромно заљтражио Kент. Без знања тадашњег владара Kента, Вортигерн је пристао..
Rowena and Vortigern By William Hamilton
Након вјенчања, Хенгист је рекао Вортигерну да ће му сада бити и отац и савјетник и да Вортигерн неће знати за пораз са његовим савјетом "јер су људи његове земље јаки, ратоборни и робусни". Уз Вортигерново одобрење, Хенгист би послао по свог сина и брата да се боре против Шкота и оних који су живјели с ону страну зида зида. Вортигерн се сложио, Окта и Ебис су 40 бродова опловили земљу Пикта, те освојили многе области, а Хенгист је наставио слати по још бродова из своје земље.
Вортигерн је у међувремену навукао гњев Германуса, бискупа од Оксера, због наводног инцеста, покушао је безуспјешно изгладити ст6вар те је "попио" проклетство. У међувремену се његов син Вортимер упустио у борбу са Хенгистом и Хорсом, протјерао их на острво Танет и опколио. Рат се распламсавао и јењавао, Саксонци су у више наврата освајали земљу и били су више пута потискивани. Вортимер је нападао Саксонце четири пута, са подоста успјеха. Но након неког времена умире а Саксонци су се "потпомогнути страним паганима" консолидовали.
Хенгист је сазвао своје снаге и послао Вортигерну понуду мира. Вортигерн је прихватио, а Хенгист је припремио гозбу како би окупио бритонске и саксонске вође. Међутим, Хенгист је спремио замку, његови људи су сакрили ножеве под ногама, у датом тренутку је повикао "узми ножеве" и услиједио је масакр престравгљених Бритонаца. Побијено је по каснијем Џефријевом рукопису 460 бритонских племића. Вортигерн је поштеђен, који се откупио дајући Саксонцима Есеx, Сасекс и друге неименоване округе.
Како то и бива иначе, ствари су кренуле по злу када се у причу укључила једна курвештија, нека Ровена, по занимању кћерка саксонског вође Хенгиста. Ненијусов рукопис који описује те догађаје (овдје стр 30-39) бељежи да су, током владавине Вортигерна у Британију стигла три брода која су послана из Германије, којима су командовали Хенгист и Хорса. Вортигерн је 447.године примио пријатељски Хенгиста и Хорсу.
Након што су Саксонци неко вријеме живјели на Танету, Вортигерн им је обећао залихе одјеће и других намирница под условом да му помогну у борби против непријатељских Пикта. Међутим, како се број Саксонаца повећавао, Бритонци нису могли издржавати услове уговора, те су поручивали да њихова помоћ није потребна и да иду кући.
Ипак, Вортигерн је дозволио Хенгисту да пошаље по још својих сународника да дођу да се боре за њега. У Скитији је одабран одређен број ратника и са шеснаест бродова су допловили на острво. Са ратницима дошла и Хенгистова кћер, ова Ровена. Хенгист је приредио гозбу, позивајући Вортигернаи његовее старјешине. Прије гозбе, Хенгист је својој кћери дао упутства да госте послужи са обиљем вина и пива и да их напије, а онда и да Вортигерна пијаног одведе у кревет, ако је кресне, утолико боље.
Што се и десило, изгледа да ова Ровена бјеше добра риба, тако да ту Вортигерн и није имао шанси, убрзо се и зацопао, и обећао Хенгисту шта год жели у замјену за њену вјеридбу, Хенгист је скромно заљтражио Kент. Без знања тадашњег владара Kента, Вортигерн је пристао..
Rowena and Vortigern By William Hamilton
Након вјенчања, Хенгист је рекао Вортигерну да ће му сада бити и отац и савјетник и да Вортигерн неће знати за пораз са његовим савјетом "јер су људи његове земље јаки, ратоборни и робусни". Уз Вортигерново одобрење, Хенгист би послао по свог сина и брата да се боре против Шкота и оних који су живјели с ону страну зида зида. Вортигерн се сложио, Окта и Ебис су 40 бродова опловили земљу Пикта, те освојили многе области, а Хенгист је наставио слати по још бродова из своје земље.
Вортигерн је у међувремену навукао гњев Германуса, бискупа од Оксера, због наводног инцеста, покушао је безуспјешно изгладити ст6вар те је "попио" проклетство. У међувремену се његов син Вортимер упустио у борбу са Хенгистом и Хорсом, протјерао их на острво Танет и опколио. Рат се распламсавао и јењавао, Саксонци су у више наврата освајали земљу и били су више пута потискивани. Вортимер је нападао Саксонце четири пута, са подоста успјеха. Но након неког времена умире а Саксонци су се "потпомогнути страним паганима" консолидовали.
Хенгист је сазвао своје снаге и послао Вортигерну понуду мира. Вортигерн је прихватио, а Хенгист је припремио гозбу како би окупио бритонске и саксонске вође. Међутим, Хенгист је спремио замку, његови људи су сакрили ножеве под ногама, у датом тренутку је повикао "узми ножеве" и услиједио је масакр престравгљених Бритонаца. Побијено је по каснијем Џефријевом рукопису 460 бритонских племића. Вортигерн је поштеђен, који се откупио дајући Саксонцима Есеx, Сасекс и друге неименоване округе.
Khal Drogo
Elita
- Poruka
- 17.792
Mstislav
Legenda
- Poruka
- 74.995
Khal Drogo
Elita
- Poruka
- 17.792
Mstislav
Legenda
- Poruka
- 74.995
Opsirna studija sa najnovijim genetickim saznanjima o poreklu Anglo-saksonaca.
https://www.researchgate.net/public..._the_formation_of_the_early_English_gene_pool
https://www.researchgate.net/public..._the_formation_of_the_early_English_gene_pool
Casino Royal
Poznat
- Poruka
- 7.364
Zapravo u početku smo imali znatno više od 7 anglo-saksonskih državica, nama je danas iz istorijskih izvora poznato čak 20-ak takvih državica u periodu od V vijeka do 829. godine i one su u tom periodu fluktuirale:
"By 600, a new order was developing, of kingdoms and sub-Kingdoms. The medieval historian Henry of Huntingdon conceived the idea of the Heptarchy, which consisted of the seven principal Anglo-Saxon kingdoms (Heptarchy literal translation from the Greek: hept – seven; archy – rule).
By convention, the Heptarchy period lasted from the end of Roman rule in Britain in the 5th century, until most of the Anglo-Saxon kingdoms came under the overlordship of Egbert of Wessex in 829. This approximately 400-year period of European history is often referred to as the Early Middle Ages or, more controversially, as the Dark Ages. Although heptarchy suggests the existence of seven kingdoms, the term is just used as a label of convenience and does not imply the existence of a clear-cut or stable group of seven kingdoms. The number of kingdoms and sub-kingdoms fluctuated rapidly during this period as competing kings contended for supremacy.
Anglo-Saxon England heptarchy
The four main kingdoms in Anglo-Saxon England were:- East Anglia
- Mercia
- Northumbria, including sub-kingdoms Bernicia and Deira
- Wessex
Other minor kingdoms and territories
- Haestingas
- Hwicce
- Kingdom of the Iclingas, a precursor state to Mercia
- Isle of Wight, (Wihtwara)
- Lindsey
- Magonsæte
- Meonwara, the Meon Valley area of Hampshire
- Pecsæte
- Surrey
- Tomsæte
- Wreocensæte
Mstislav
Legenda
- Poruka
- 74.995
Upravo one bile uzor Dzordzu Martinu za 7 kraljevstava u Igri Prestola.
https://www.washingtonpost.com/news...e-of-thrones-is-modeled-on-the-british-isles/
https://www.washingtonpost.com/news...e-of-thrones-is-modeled-on-the-british-isles/
Khal Drogo
Elita
- Poruka
- 17.792