Cuthbert of Lindisfarne, Pt. 1

I realized a few weeks back when I wrote a post about clothing in the 7th century, that I have yet to write a post about one of the most influential figures of the Early Middle Ages, that being Cuthbert, Bishop of Lindisfarne (634 AD – March 20, 687 AD).

It’s time to rectify that!

Cuthbert is a fascinating figure whose life echoes throughout the centuries until even today. After his death he became possibly the most popular saint in England, eclipsed only by Thomas à Beckett who died in 1170 AD. In fact there is so much to say about Cuthbert that I am going to present his story to you in two parts. I will follow up with Part II next week.

Most of what we know about Cuthbert comes from the hand of Bede, the famous Early Medieval historian, sometimes called the Venerable Bede.  Bede actually wrote three accounts of Cuthbert’s life. One was a  poem, one was a work of prose, commissioned by the brethren of Lindisfarne, and one which was included in his Ecclesiastical History of the English People. 

What fascinates me about this is that Bede was actually a contemporary of Cuthbert. Bede was fourteen when Cuthbert died and, although he never met him, in writing his Life of Cuthbert he spoke with many who knew Cuthbert well. As he puts it in the introduction to the Life (addressed to the Lindisfarne community which has commissioned the work):

…I have not presumed without minute investigation to write any of the deeds of so great a man, nor without the most accurate examination of credible witnesses to hand over what I had written to be transcribed. Moreover, when I learnt from those who knew the beginning, the middle, and the end of his glorious life and conversation, I sometimes inserted the names of these my authors, to establish the truth of my narrative, and thus ventured to put my pen to paper and to write. But when my work was arranged, but still kept back from publication, I frequently submitted it for perusal and for correction to our reverend brother Herefrid the priest, and others, who for a long time had well known the life and conversation of that man of God. Some faults were, at their suggestion, carefully amended, and thus every scruple being utterly removed, I have taken care to commit to writing what I clearly ascertained to be the truth, and to bring it into your presence also, my brethren, in order that by the judgment of your authority, what I have written might be either corrected, if false, or certified to be true.

After he had completed the task the book was read by the Lindisfarne elders and teachers for final approval before it was allowed to be copied for wider distribution.


This is the earliest surviving copy of Bede’s Life of St. Cuthbert. It dates from the 9th century and was found in France, which shows you how far-reaching Cuthbert’s popularity was, even at that early date. Image from the British Library. 

Now let’s remember that these hagiographies (biographies of saints), are always meant to popularize the said saint in order to attract people to the monasteries that saint was associated with. In other words, nothing negative was going to be included in Bede’s Life of Cuthbert. Hagiographies were a kind of medieval one-up–man-ship: “Yo, my saint’s better than your saint, dog!” .  So we do need to keep that in mind as we read these accounts.

However, with all that being said, I love the fact that Bede’s Life of Cuthbert was written in consultation with people who actually knew the man and who had seen themselves the stories they recounted to Bede. And I love that Bede tried to make his account as accurate as possible, using many witnesses and checking and rechecking the stories. We have so few credible accounts of people’s lives from this era. It’s wonderful having this window into one person’s life, even though that window may be squeaky clean indeed.

What is also interesting is that Bede’s Life of Cuthbert was not the first one to be written. Bede completed his work around 721 AD, but the earlier one was completed around 700 AD. This earlier work, like Bede’s, was commissioned by Bishop Eadfrith* of Lindisfarne, which is the monastery most associated with Cuthbert. The earlier Life of Cuthbert is often called the Anonymous Life of Cuthbert, because we are not sure who the author was, although it most certainly was one of the monks at Lindisfarne.

Although you wouldn’t know it from his introduction quoted above, Bede draws heavily from the anonymous Life in his work. In fact you might accuse Bede of being a little disingenuous in his introduction, but I guess I can forgive him seeing as Eadfrith and the other monks certainly knew all about the other anonymous Life, and possibly the author of the previous version may still have been at Lindisfarne. The Latin of Bede’s Life is apparently much more classical and stylized than the earlier one, which is perhaps one of the reasons why Bede was asked to do another one. The other reason we will discuss in Part II, so come back next week to find out!

So, now that we know the source(s) of our information, let’s get to Cuthbert himself.

He was  born in 634 or 635 AD, just as Aidan was invited by King  Oswald to to found the monastery at Lindisfarne and become its Bishop. He was born in Dunbar, located on the east coast of Britain at the mouth of the Firth of Forth. At the time this was part of Northumbria, but now it is in Scotland.

There are indications that Cuthbert came from noble birth, perhaps even son of a king, but other historians discount this, and say that he was more likely born to a poor family. Either way, he grew up near Melrose Abbey (at the time called Mailros)  on the banks of the river Tweed.  He was by all accounts a devout youngster, and one night in 651 AD, when he was seventeen, he had a vision while he was watching the sheep. In the distance he saw angels coming down to earth and escorting a soul to Heaven. The next day he discovered that Bishop Aidan of Lindisfarne had died, and decided then that he would also join a monastery and devote his life to God.

However, the real world interfered with this plan. At the time Oswy, King of Northumbria, was engaged in an epic struggle with Penda of Mercia over who would eventually have control over Northumbria. Like most of the men of fighting age at the time, Cuthbert became a soldier and fought with the Northumbrians against the Mercians until the decisive battle of Winwidfield in 654 AD. While we don’t have the exact date of his entrance into Melrose as a monk (Bede let us down there) it seems that some time after 654 AD he arrived at the monastery with a spear, and on horseback–one of the reasons some say he came from nobility, as only the wealthy had horses.


Unfortunately, there is nothing left of the original Mailros Abbey, founded by Aidan and the monks from Lindisfarne around 650 AD. This is the little interpretive centre built on the site associated with the monastery. Image from

Along with the epic political struggle between Penda and Oswy for control of Northumbria that was occurring at this time, there was also an epic struggle in the ecclesiastical world. On side was the Celtic British monks of the north-west, nurtured under Columba‘s Rule at Iona, whose influence had spread across northern Britain, and on the other, the southern Roman Christians, whose practices of the faith stemmed from Rome (this is a very simple explanation…one day I will do a more detailed post on this).

Us moderns have a hard time understanding the nature of this conflict between two “styles” of Christianity, for it seems to us to revolve mainly around what style of tonsure the monks should wear, and, most importantly, how one should calculate the date of Easter. Indeed, these are the outward expressions of this conflict, but it goes much deeper than that.


Two styles of tonsure: Roman, on the left, and Celtic, on the right. Or is it? Technically we are not entirely sure of the Celtic tonsure. We know that the hair was cut from ear to ear, but some suggest that the opposite of this look, in other words the hair at front is kept and all the hair from the ear back is shaved off! Image from Church History for Everyday Folks.

As a Celtic Christian monk who learned the monastic rule from the community at Lindisfarne, Cuthbert was by no means unaware of this conflict, and it shaped his life in significant ways. He quickly distinguished himself at Melrose, and when a new monastery was founded in Deira at Ripon,  he was sent there as guest-master along with Eata, who became Bishop.  But in 661 AD Cuthbert and Eata returned to Melrose, ousted from Ripon by King Alhfrith of Deira (son of Oswy) who had put the ambitious monk Wilfrid in Eata’s place. Alhfrith and Wilfrid were proponents of the Roman practices, and Ripon was thus changed from a Celtic Christian monastery to a Roman one.


St. Wilfrid. Oh, he was a wily one. Soon I will be doing a post on him…stay tuned. 

Soon after their return, some type of plague strikes Melrose, and many of the brethren there are afflicted, including Cuthbert, but he recovers.

However, by 664 AD Cuthbert must have seen the writing on the wall, for he has a change of heart. In the hugely important Synod of Whitby that year, King Oswy decrees that henceforth the Roman practices would be the ones followed in the Northumbrian monasteries. Some of the Northumbrian monks balk at this, but Eata accepts the ruling, and Cuthbert follows his mentor’s lead.

Back at Melrose, the abbot, Boisil, dies of the pestilence, and Eata is named Abbot/Bishop (these offices were somewhat fluid at the time).  Cuthbert becomes prior (second in rank to the Abbot). While there he became a great evangelist, travelling around the country and up into the mountains to preach the gospel to the pagan people where others feared to go. He also encouraged those Christians who had given up the faith in the face of the plague and had resorted back to their pagan practices to rid themselves of the sickness.

It is during this time at Melrose that one of the most famous stories of Cuthbert occurs. Cuthbert has the practice of often leaving the monastery to spend the night in prayer. One night one of the monks follows him to see where he goes. He follows him down to the sea, and watches as Cuthbert wades out into the waves, until the water is up to his arms, and begins to pray.

As dawn breaks he comes back on to the beach, falls on his knees, and continues to pray. The monk watching is astonished to see two otters come out of the ocean, breathe upon Cuthbert’s feet, and lay down upon them to dry his feet with their fur. Cuthbert blesses them for their duty and the otters scamper back to the waves. The astonished monk confesses his spying to Cuthbert and the Bishop forgives him, but asks him to tell no one of it until his death, a promise the monk keeps.

Eata is in charge of both Ripon and Lindisfarne, and sometime in the 670s  he assigns Cuthbert to Lindisfarne as prior. Cuthbert is given the task of reforming the monastery from the Celtic practices to the Roman ones. This would not have been easy, and it seems it caused some bitterness among the brethren there. But he was a perfect one to do it, seeing as he was raised in Northumbria and trained in the Celtic practices himself as a monk.

Let’s hear Bede’s explanation of this:

There were some brethren in the monastery who preferred their ancient customs to the new regular discipline. But he got the better of these by his patience and modest virtues, and by daily practice at length brought them to the better system which he had in view. Moreover, in his discussions with the brethren, when he was fatigued by the bitter taunts of those who opposed him, he would rise from his seat with a placid look, and dismiss the meeting until the following day, when, as if he had suffered no repulse, he would use the same exhortations as before, until he converted them, as I have said before, to his own views. For his patience was most exemplary, and in enduring the opposition which was heaped equally upon his mind and body he was most resolute, and, amid the asperities which he encountered, he always exhibited such placidity of countenance, as made it evident to all that his outward vexations were compensated for by the internal consolations of the Holv Spirit.

Sometimes retreat is a good offence, it seems. I can think of a few meetings I have endured where this strategy could well have been employed!

At any rate, it is after the reforms are completed, in 676 AD, when he is 42 years old, that Cuthbert decides he wants to withdraw even more from the world and become a hermit. I suppose after the harrowing work he had to do to change the monastery’s practices and dealing with the difficulties that caused I can’t blame him for having enough of people and wanting to renew his spirit by time alone in prayer!

He first finds an isolated spot on the outskirts of the monastery, but finding even that not quite isolated enough (too easy for the other brothers to get to him, I imagine) he sets himself up on Inner Farne Island, a deserted island some miles east of Lindisfarne.


Eider ducks are known as Cuddy Ducks in Northumbria, after Cuthbert. While on the Inner Farne Cuthbert became enamoured of these ducks, and instituted laws to protect them as people often would harvest both the eggs and the birds. So aside from his religious accomplishments, Cuthbert thus became the world’s first conservationist! Image from wikicommons

Thus ends the first part of Cuthbert’s fascinating life. But there is much more to come. I hope you join me next week as we learn more about Cuthbert the hermit and the influence he continued to have, even after separating himself completely from the world.  And even after his death, as we shall see.

*Fun fact: Eadfrith is also the man responsible for the Lindisfarne Gospels. And by “responsible”, I mean he is one who actually designed, drew, and painted them, as historians have determined that the Gospels were the work of one man alone.  What wonderful treasures he gave us!

Featured image is an icon of Cuthbert, from Aidan Hart Sacred Icons. Note the otter at his feet, and also the raven. Ravens are associated with Cuthbert because, as he was building a shelter on Inner Farne for visiting brethren, three ravens came and pulled out the thatch on the roof. Cuthbert banishes them from the island, but they return, and in a penitent manner bowed their heads and showed signs of asking forgiveness. Cuthbert does so, and they bring him a piece of hog’s lard, which he uses to grease the visiting monk’s shoes.


Ecgfrida, I’m Home!

In the post What’s for Dinner, Ecgfrida?, about food in the Dark Ages, I mentioned that one of the important things I needed to get right when I began to research and write my novel set in 7th century Britain was the food they ate.

However, even before I looked at what they ate, I did a lot of research on where they lived. And, like all things Dark Ages, this whole area of research is at turns fascinating and frustrating, especially to a novelist who has to write about the spaces her characters call home.

Once again, there is not a lot of existing material from that time period to give us many clues about this. Mainly because, for the most part, the houses and buildings were built out of wood. There are a few stone buildings surviving from that time period (more about them later) but your average, everyday dwelling was made from wood with either timber or wattle and daub walls. Such materials do not survive the test of time, never mind the raiding of the marauding Vikings, with their penchant for burning and looting.

This means that archeologists are left with impressions of buildings, only. In particular, they find things like the post holes (or even just the impression of post holes)  from the wooden posts which made up the frame of the building, or the ashes and other indications of the hearth fire.

And a word about “villages” or “towns”… there were no such things, for the most part, although this is also a matter of some debate (remember, I’m not a historian, so feel free to quibble, but this is my understanding from the research I have done). People would naturally gather around the centres of power, such as the kings’ halls, or powerful thegns, or major ecclesiastical centres. So, for example, at Bebbanburg, where King Oswy had his hall and the influential monastery of Lindisfarne was close by, there would have been a village of sorts, a centre for trading and commerce. But out in the countryside, people would live in “holdings” – a gathering of extended family members, under the lordship of the most powerful of those, where the main source of activity was agriculture. The concept of a town where a whole lot of unrelated people lived in close proximity to one another would have been a fairly exotic one in those times.


West Stowe Anglo-Saxon Village is located on the spot of an actual Anglo-Saxon village dating from the 5-7th century. Here archeologists have reconstructed several buildings, trying out various interpretations of what the buildings may have looked like based on the evidence they have found.  In the reading I’ve done it seems like the style of building shown in the foreground is not as likely as once thought. Mainly because the thatch on the roof will rot because of the contact with the ground.  Image from wikicommons

It seems that the buildings in general were fairly small, mostly one room, and generally with no second floor (although there is speculation now that some of the buildings actually might have been two-story). The mead halls were an exception, I’ll cover those later, too. But people’s houses were quite simple, for the most part.

One thing that is quite clear from the archaeological evidence is that many of the buildings featured a sunken pit of about three feet below ground level. There is some speculation about what this looked like and the purpose of it. It seems likely that in many cases the houses had a wooden floor, and the pit area was used either for storage, or even filled with straw which would provide some heat as it rotted during the winter months, giving the inhabitants a type of central heating system.

The hearth was often raised, and found in the centre of the house, where it would provide both warmth and the place to cook food. There were also separate cook houses close by the mead halls, where the thegns and kings could cook the large amounts of food and bread needed for feasting.

Windows were not common, and when they were used, they were not glass, for the most past. Vellum would be used as a window “pane”, and shutters could also be employed to keep in the warmth during the cold winter nights.

Chimneys were not a feature of the buildings. The roofs were thatch, and the smoke would escape from a small hole in the roof, or diffused through the thatch. The hearth fire would lend some light, as would tallow (animal fat) candles, but still, the interior would be both dark and smoky. I imagine most people would have a cough, especially the women, who would spend the most time indoors preparing meals and caring for small children.

To escape the gloom and smoke, people would do as many of their chores outside as possible, whenever the weather allowed. It’s likely the houses would have had some kind of porch or area under overhanging eaves where people could sit and repair clothing or furniture, weave cloth, or make things.

The walls could be either  timber or wattle and daub. Wattle and daub is thin, coppiced wood woven together with the chinks filled with a mixture of dung, clay, and straw (rotting straw, manure walls, smoke and sweat….the odours in a typical house must have been, shall we say, interesting….). The wattle and daub would have been a good insulator, at any rate. Any chinks which still allowed the wind to get through could have been covered by tapestries or other wall hangings.

It all sounds very crude to our ears, and indeed it was in many ways. But it probably wasn’t quite as crude as you might think. The Anglo-Saxons were master builders, and loved making beautiful things. To the extent that they could, their dwellings and the furning in it would have been embellished with carvings, paint, or, for the very wealthy, even adorned with gold. We know this from some of the descriptions of the mead halls found in poetry such as Beowulf.

Here’s a description of the mead hall, called Heorot, from that poem:

The men did not dally; they strode inland in a group
Until they were able to discern the timbered hall,
Splendid and ornamented with gold.
The building in which that powerful man held court
Was the foremost of halls under heaven;
Its radiance shone over many lands. (lines 306-11)

Even accounting for some literary licence, this gives you a bit of an idea that the mead hall of the Anglo-Saxons was an impressive place, built to show off the wealth and power of the king or thegn who had built it. Rich tapestries and intricate carvings would adorn the walls and wooden posts, and also along the walls the treasures taken from vanquished enemies such as mail, swords, helmets, and the like, would be displayed.


Tolkien modelled his  Rohirrim on the culture of the Anglo-Saxons (he was an Anglo-Saxon scholar, don’t forget). Here is Peter Jackson’s take on the Golden Hall of Edoras, which Tolkien based on Beowulf’s description of Heorot. Image from Middle Earth Architecture

The Anglo-Saxons did build some buildings out of stone, and amazingly, there are a few of these at least partially surviving in Britain today. For the most part these structures are churches. You can see an example of one in Escomb, built somewhere between 670-675 AD.


Escomb church, located in County Durham. Much of the stone to build the church came from the nearby abandoned Roman fort in nearby Binchester. In fact, on the south wall you can see a brick with the words LEG VI (Sixth Legion) set upside down! On the south wall you can see a 7th century Anglo-Saxon sundial. Amazing. The building fell into disrepair over the centuries but thankfully was restored in the late 1800s. This church is definitely on my ever-expanding bucket list of places to see in Britain. Image from wikicommons

So, to sum up, the Anglo-Saxons in the 7th century would have had small, cosy (!) houses, along with a central place to gather with the community in the larger centres.  They would have taken pride in their dwellings, decorating them with as much largesse as their wealth allowed. In some cases that could make for a richly decorated hall, and in others, maybe one simple tapestry or tanned hide to hang over the drafty spot in the wall.

There’s a lot more to think about when we think of the dwelling of the times. What furniture would they have? How would they store things? Did they have locks on their doors? What about a latrine?

But I’ll have to leave those for another day, perhaps…

Featured image: Another one of the reconstructed houses at West Stowe Village. Image from wikicommons


Back to School in the Dark Ages

It’s the first week of September, and back to school fever has gripped the land. My Facebook feed is full of “first day of…” photos, and everywhere kids big and small are getting back into the routine of teachers, classes, and new friends.

So, I thought this might be a good week to talk about what “school” looked like in the Dark Ages….specifically, of course, in Britain in the 7th century, as that is when my book is set. However, to a greater or lesser degree most of what I will write here will be typical of most of life in Anglo-Saxon England in the early Middle Ages (5th – 10th century AD), and even to a point for those in Celtic Britain at that time as well.

You might be surprised to learn that there even was something such as “school” way back then. I mean, everybody in the Dark Ages was pretty much ignorant and illiterate, weren’t they? A bunch of peasants who had to spend all of their days scrabbling out a meagre existence while fighting off hordes of Vikings and barbarians. They didn’t have time for school!


Mostly wrong, anyway. Hopefully some of the previous posts I have done on life in the early Middle Ages in Britain will have given you some cause to be skeptical about those statements. However, there is actually some truth mixed in with the myths there.

First of all, was everyone in the Dark Ages ignorant and illiterate? My answer to that would be yes and no. Certainly most people would not know how to read, making them illiterate. But ignorant? Hm….

The schools during the 7th century were run by the Church. This is because Christianity is a religion very much based on a book, and in order for people to be able to understand and, more importantly, teach the religion to others, they had to know how to read. So from the very beginning the Church had a strong emphasis on literacy, and schools were quickly established along with the monasteries and cathedrals which began to flourish after Augustine came to Britain (to Canterbury, in Kent) with forty monks in 597 AD to evangelize the island.

Just a quick note here…the British/Celtic parts of the island (roughly Wales, Ireland and some parts of modern-day Scotland) didn’t exactly need (nor want, for the most part) Augustine’s help. The Church there was going strong, in an unbroken line from the days of Roman Occupation, which had come to a halt some two hundred years before. That was because those areas had never really been conquered by Rome, and so when the troops left to defend the Empire against the barbarian hordes and the rest of the island fell into chaos, vulnerable to the Germanic and local barbarians who came a-callin’ on all those rich, Romano-British estates and villages, the Celts sailed merrily along as they had been all along, Christian churches (and their schools) and all.

I don’t want to give the impression, however, that little Ecgfrith and Egbert were trotting off to school each day with an apple for the teacher and books slung over their shoulders. A lagre part of the population were peasants, working hard to survive (but not fighting off the Vikings. They came later. They had to deal with warring kings and raids from nasty people, though). Schooling was, for the most part, for the privileged few. The schools weren’t exactly large, with probably less than a dozen or so pupils each. These were oblates (children gifted to the Church as an act of piety), or, children of high-ranking nobles or kings whose families could afford the fee the Church charged for this service (grants of land, sheep, cows, whatever…).

But if you were one of the lucky ones and got to go to school, from all accounts the education you received was of a very high standard, to the point where by the end of the eight century the English schools which had produced such scholars such as Bede and Alcuin were seen as some of the finest in all of Europe.

It’s worth pointing out, as well, that it was not only boys who got to attend these schools. The double monasteries such as Hild’s at Whitby or Brigid’s at Kildare also educated the women in their care, many of whom would become able administrators of double monasteries of their own. As a matter of fact, both the Anglo-Saxon and Celtic cultures gave women more freedom and rights than what came after the Norman Conquest. The Normas brought with them the Roman Continental ideas about the place of women in society which prevailed until well into the 20th century. Gee, thanks, William….

So what were the students studying in those schools? Keeping in mind that the main point of the schools was to educate Christian leaders who then could spread the Gospel, one of the main focuses was, of course, to teach the Christian faith. As mentioned previously, in order to do that, they needed to read the Bible. And in order to do that, they had to learn Latin, for at this point there were no Anglo-Saxon translations of the Bible available. So a pretty rigorous study of Latin was a large part of the curriculum. The young oblates were first given the task of memorizing the psalter (the Book of Psalms), followed by the Wisdom books (Wisdom, Proverbs, Ecclesiastes, Sirach, and the Book of Job*).

The students would use wax tablets for practicing their letters, which could be “erased” fairly easily and was much less expensive than paper!

As the students got more proficient in Latin, more difficult pieces would be tackled, classical works from both Christian-Latin poets as well as other classical poets such as Horace or Vergil. In fact the schools mainly followed the course of study set out in classical Latin education. This was broken up into the trivium, which included grammar, rhetoric, and dialectic, and the quadrivium, made up of arithmetic, geometry, astronomy, and harmony/musical theory. The quadrivium was not as thoroughly covered, it seems, as the trivium, although one of the subjects definitely taught would have been the tricky subject of computus. 

Computus was the method by which one determined when the movable feasts of the Church would fall in the calendar year. Most particularly they were concerned with Easter, as it is dependent on the moon’s cycle. I tried to find a short description of the difficulties of this, but honestly I’m not sure I understand it well enough to describe it. For example, here’s part of the explanation from Wikipedia:

In principle, Easter falls on the Sunday following the full moon that follows the northern spring equinox (the paschal full moon). However, the vernal equinox and the full moon are not determined by astronomical observation. The vernal equinox is fixed to fall on 21 March (previously it varied in different areas and in some areas Easter was allowed to fall before the equinox). The full moon is an ecclesiastical full moon determined by reference to a lunar calendar, which again varied in different areas.

Er, ok. Bede used a perpetual calendar, an Easter table, tables for finding the moon’s age and the weekday, arithmetic tables, instructions for calculating and documents related to the history of the calendar in order to write his two textbooks on computus. It rather boggles the mind, doesn’t it? In fact, one could argue that this need to figure out exactly when Easter would fall each year was a major impetus for the study of astronomy.


This is Byrhferth’s Diagram, from the Thorney Computus, an volume dedicated to texts and graphics explaining computus, made in the 10th century. This image is from the Metropolitan Museum of Art, and in the description it says this diagram shows “the harmony of the twelve months and four elements, of time and the material world. The tables on the opposite page show a series of diagrams used for determining lunar cycles, days of the week, and divination diagrams based on numerical values assigned to the letters.” Alrighty then. 



Of course if you didn’t have all those charts and whatnot handy, medieval scholars invented a manual method to calculate Easter (you never know when the King might need to know, after all….). One would use your hand to counting on the fingers (but not the thumbs, apparently!) and around the palm, allocating each joint and finger specific pieces of information such as the months, seasons, etc. Image from Voynich Imagery

So. Not just “Dick and Jane”, but computus, mathematics, classical Latin poets, and the Bible. And maybe a sprinkling of geometry or music. Those Anglo-Saxons who could afford to be educated (or who were plopped in the monastery by their parents) had a pretty vigorous education indeed, don’t you think?

Just be glad you don’t have to help your Grade 5 student with computus or conjugating Latin verbs!

*Astute readers may note that this list contains some books of what Protestants now call the Apocrypha. That is because these books, at that time, were accepted parts of the canon of Scripture. They weren’t taken out of Protestant Bibles until 1647, and some Catholic Bibles still include them.






What They Wore: Clothing in the 7th Century

When you think of people in Britain in the Dark Ages, or, as I would prefer to call it, the Early Middle Ages, how do you picture their clothing?

You might picture a peasant in bare feet wearing rough-hewn sackcloth and a fraying rope tied around his waist, or, you might think of a king, dressed in rich, fur-lined robes and a golden crown upon his head.

That’s pretty much how I pictured the people of the times when I first starting doing the research into my book, at any rate. And this was one of the first things I looked at, because it’s awfully hard to get a picture in your mind of the people of the day without some sense of what they wear, after all.

And once again, I found my suppositions challenged as I looked at the historical evidence.

Once again, information is scanty, but perhaps a little more exists than you might think. First of all, there are some artwork  from this time that helps to flesh out our understanding of clothing styles. In the illuminated manuscripts you get pictures of people, who are wearing what we assume would be the typical dress of the day. There are also tapestries such as the Bayeux Tapestry which commemorates the victory of William the Conqueror in 1066, which, although a few hundred years after the 7th century, still gives us some ideas as to clothing.


A detail from the beautiful Bayeux Tapestry. It is not actually a tapestry, but embroidery, as you can see here. Anglo-Saxons were famous for their embroidery, and you can see why from this example.

We also have grave goods. There are very few items of actual clothing recovered from graves. Due to its nature cloth does not survive burial, unless it is in anaerobic conditions (waterlogged but without oxygen) which does not occur very often. And of course there are many pagan Saxon burials which were cremations. However, in some burials there impressions left behind on items of jewellery or in the earth that gives us an idea of the cloth that had been laying there, such as if you pressed a piece of clothing into the dirt and saw the impression of the pattern of weave left behind.

There are also items of jewellery and other objects found in graves that give hints as to clothing. For example, women are found with two brooches at each shoulder, often with a string of beads between them. These were the clasps that held up the tunic she was buried in. You will also find knives and other items such as leather pouches at the waist, indicating that they wore these things on a belt.


This gives you an idea of what an Anglo-Saxon woman might have worn. Note the long dress over top of the long sleeve shirt, fastened together at the shoulders by brooches. Wealthier people might have embroidery along the neck edge or cuffs of the shirt. She seems to be tying her belt. Belts could also be made out of leather, and would hold  knives, keys, or pouches. She probably should have some kind of headdress or veil to make this costume completely authentic. Image from Richard’s Ramblings

The standard items of clothing in the Anglo-Saxon areas of Britain* in the 7th century for men were undershirts, long tunics over top, some type of trousers (sometimes with leggings underneath), a belt, and a cloak. Shoes or boots would be made out of leather. In some areas the fashion was for strips of leather or cloth to wind around the leg, binding the cloth of the trousers close to the leg. Hats, or hoods (separate from the cloak), gloves, and mittens would also be worn as weather dictated. For women it was much the same, except that the tunic would be a dress, and it’s unclear whether or not they were wore underwear (a tad chilly in winter, especially in the North, one would think!).

The clothing was likely more colourful than you might think. There were various ways to dye cloth, using oak bark, plants, vegetables and the like, producing blues, greens, and yellows, and even some red and purple.

Linen was a common fabric, as was wool. Silk would have been very expensive, as it would only have been available through trade, coming from China. Only for the very wealthy!

People would also likely use fur on their garments such as the lining of a cloak, to keep them warm in the winter.

Anglo-Saxons had a type of needlework which was a precursor to knitting and crocheting called nålbinding, which was basically knitting with one needle, using short strips of yarn. If you want to see a video demonstration you can find one here. This creates a fabric that is similar to a knitted one, and in fact is very difficult to distinguish from knitted fabrics. Socks, leggings, mittens, and other garments needing a circular shape could have been made this way. This ancient needleworking method (nålbound socks have been found from the Coptic Christians in Egypt from the 4th century AD, and nålbound fabrics from Peru from 300 BC) was still being used in parts of northern Europe until the 1950s! It almost died out at that point but is undergoing a bit of a revival today.

Surprisingly enough, both rich and poor dressed alike most of the time. But when you think about it, the same is true today, right? The difference would come in the quality of the material used for their clothing. The more affluent would have finer woven linen undershirts and woollen shirts and cloaks that were of better quality than the average coerl ‘s rougher and itchier garments. Because all of the clothing was handmade, it was patched and reused until it was unable to be repaired any longer. Clothing, especially the more expensive and luxurious items of the nobility, would have been either handed down to one’s children or given to the church for use by the church leaders for special occasions.


In 1867 St. Cuthbert’s coffin was opened, and inside, along with the fabulous St. Cuthbert Gospel, were found the remains of a stole and maniple, shown here. This is an embroidered strip of cloth that hangs draped over the left arm when worn. This one was made of silk (almost all decayed away), embroidered with gold thread, and is the oldest surviving embroidery from the early Middle Ages. The figure portrayed is St. Peter. It is dated from 909-916 AD, long after the time of Cuthbert, who died in 687 AD.  On the back of stole and maniple is embroidered “”Aelflaed ordered this to be made”, and “for the pious bishop Frithstan”. Aeflaed was the second wife of Edward of Wessex (son of Alfred the Great). Edward’s son visited Cuthbert’s shrine in 934 AD and donated a number of articles, including a stole and maniple.

Speaking of the monks, priests, Abbots, and other church officials, you may as well get rid of the picture of the monk in a brown robe, tied at the waist with a rope. That kind of costume did not come until much later in the medieval period. The monks and church officials would dress simply, but in much the same fashion as everyone else, except that during church services they would have special vestments such as the alb (long white tunic with long sleeves, belted at the waist), chasuble (semi-circular cape of wool, embroidered along the edges) and stole (long strip of embroidered silk or linen, worn around the shoulders).

The wealthier people would have some luxury items of clothing, heavily decorated with embroidery and made out of the finest fabrics and even decorated with gemstones, but they didn’t wear these all the time, just for special occasions. Again, which is just like us, today. We don’t wear our fanciest outfits for everyday wear, either.

If you were not wealthy and couldn’t afford a tailor to make you clothing, you would either have to make it yourself (generally women’s work, along with the repair of said items) or bought or traded for at a market. Or you could have it handed down to you from a deceased relative.

However you obtained it, you would not have as much of it as the average person does today, that’s for sure!

*Clothing styles differed slightly from the south to the north, and the British Celtic people had slightly different dress from the Anglo-Saxons.

Featured image is from the BBC and shows a typical Anglo-Saxon house with a family gathered outside, wearing the clothing of the day. Hmm…one of these days I’m going to have to do a post on architecture….

Unlocking the Word-Hoard, Pt 2

Last week on the blog I wrote about the scops, and their place in 7th century Britain. This week I wanted to touch on the gleemen, and to highlight one particular form of poetry they would use in their entertainment. Riddles, anyone?

To recap, last week I explained that the scop was the poet/singer that wrote poetry extolling the virtues and accomplishments of the king (mostly). He would generally be attached to one court, and not travel around too much.

The other entertainers, called gleemen, were closer to what we think of as the travelling minstrel, who would go from place to place and sing songs and recite poetry in exchange for gifts and presumably, shelter and food. These would generally not compose their own material, but would rely on the work of the scop for their poems and songs. Which was handy for the scop, as it provided a way for the renown of his king to be known far and wide. And his own renown as well, if the songs were popular.

I’m using the word “song” loosely. It’s hard to say exactly how these poems were performed. As I mentioned last week, they might have been recited with the strumming of the lyre used as emphasis in the background. Or, they could have been set to music. There is no musical notations surviving from this era so we really don’t know what it would have sounded like, sadly.

There were other instruments other than the lyre that both scops and gleemen could use, such as drums, horns, and whistles made out of bone or antlers. Other stringed instruments such as the harp, lute, and the early type of violin known as the rebec appeared later, in the 9th to 12th centuries.


This is an illustration from The Vespasian Psalter (prayer book, consisting of the book of Psalms), produced sometime in the second half of the 8th century AD. It adorns Psalm 27, and is meant to show King David playing his harp. It gives us a good look at the instruments of the day: the lyre, the bone whistles, and the horn. Image from wikiwand

It’s possible the scop would begin his career as a gleeman, travelling around and learning his trade, hoping to get good enough to attract the eye of a king or an up-and-coming war leader (who might possibly become king one day) and be invited to become his personal entertainer. He might also have a couple of other musicians travelling with him, but likely it would be just him. It would be easier for ordinary people to provide hospitality (i.e. food and drink) to just one person, rather than a group.

Gleemen, being travellers, would also spread news of what was going on in the kingdom. Most people did not travel much. It was too dangerous and difficult, and going any length of distance meant you had to somehow find food along the way, which was not easy. So having a travelling gleeman stop by your holding would have been a welcome diversion from the hardships of everyday life, both in terms of the entertainment he provided and the news he carried.

Part of that news, of course, would be the battles that the kings had taken part in. This is where the scop’s poems would come in handy. It’s much easier to remember poems than prose, which is why the battles were recounted that way. But there was another popular form of poem which were a type of riddle.

Here is an example, from the Exeter Book, a tenth century collection of Anglo-Saxon poetry, containing poems that dated from much earlier.

I saw a thing     in the dwellings of men
that feeds the cattle;     has many teeth.
The beak is useful to it;     it goes downwards,
ravages faithfully;     pulls homewards;
hunts along walls;     reaches for roots.
Always it finds them,     those which are not fast;
lets them, the beautiful,     when they are fast,
stand in quiet     in their proper places,
brightly shining,     growing, blooming.

Can you guess what the “thing” is? I’ll let you think about it for awhile.*

Here’s another one:

I am atheling’s     shoulder-companion,
a warrior’s comrade,     dear to my master,
a fellow of kings.     His fair-haired lady
sometimes will lay     her hand upon me,
a prince’s daughter,     noble though she be.
I have on my breast     what grew in the grove.
Sometimes I ride     on a proud steed
at the army’s head.     Hard is my tongue.
Often I bring     a reward for his words
to the singer after his song.     Good is my note,
and myself am dark-colored.     Say what my name is.

What do you think?**

Tolkien, himself an Anglo-Saxon scholar, used these types of riddles in the Lord of the Rings when Gollum bargains with Bilbo when Bilbo is seeking a way out of Gollum’s caverns.

Of course, Bilbo’s last riddle, “What do I have in my pocket?” is not one of these types of riddles. Bilbo cheated on that one, as Gollum rightly accuses him of doing. Good thing for Bilbo, though!

There are over ninety such riddles in the Exeter Book, covering all sorts of topics, but  much has been made of the eight which are the “off-colour” ones. The Anglo-Saxons apparently had a ribald sense of humour (same could be said of us, I suppose), and it shows in these riddles. Here’s an example.

I’m a wonderful thing,     a joy to women,
to neighbors useful.     I injure no one
who lives in a village     save only my slayer.
I stand up high     and steep over the bed;
underneath I’m shaggy.     Sometimes ventures
a young and handsome     peasant’s daughter,
a maiden proud,     to lay hold on me.
She seizes me, red,     plunders my head,
fixes on me fast,     feels straightway
what meeting me means     when she thus approaches,
a curly-haired woman.     Wet is that eye.

Er, yes. The answer, of course, is onion. What were you thinking?? Best appreciated in the company of warriors in the mead hall, drinking down the king’s fine ale, methinks.***

Here’s one spoken out loud in Anglo-Saxon, to give you a sense of how the language sounds, and shows you the use of word-puns in the riddle itself. Those Anglo-Saxons were clearly cheeky devils.

To be a person wandering around the country from holding to holding was not without danger. Outlaws along the roads could be a problem, as well as the inherent dangers of always being a stranger, without the backing of kith or kin if something goes wrong. It would have been a hard life in some ways, but it had it’s advantages. I’m sure that there were some who enjoyed this life on the road– heralded wherever he went, showered with gifts. He would have been seen as an exotic figure, knowledgable and mysterious, who has seen the world “out there” and lived to tell the tale, a friend of kings and commoners alike.

He held in his possession the vast treasures of the word-hoard, shared not only with the people of the times but with us today. They, and the scops, are romantic figures who come down to us from the mists of time in the very poems and songs they performed so long ago.

Wouldn’t you love to see one perform? I would. But I’m glad I don’t have to try to beat one in a riddle game!


**Horn (Made from an antlers, and often given to a scop in appreciation for his work)

***It’s not just the mead-hall that rang with song after a feast. This was a regular feature of most gatherings, it seemed,  Even in the monasteries the monks would pass around the lyre for each to sing for the other’s entertainment after a feast. We know this from Bede, who recounts the story of Caedemon, a lay brother at Whitby Abbey, who was so ashamed of his lack of ability to put words to music that he left a feast before he was put on the spot. During the night he had a vision from God in which he composed a hymn and in the morning he recounted the vision to the Abbess, Hild. Hild was so impressed she encouraged him to take his vows and to learn history and doctrine, which he subsequently turned into verse. He is the first poet whose name is recorded in English history.

Canada and a 6th Century Monk

Tomorrow, July 1st, 2017, is a very special Canada Day as we are celebrating Canada’s 150th birthday this year! So, I thought I would share one of my most popular posts from last year once again, to give some love to Brendan the Navigator, possibly one of the first Europeans to set foot in Canada, long before the Vikings…..

In honour of Canada Day, I thought it might be fun to share with you one of my favourite stories from the Britain’s Early Middle Ages; that of the 6th century monk known as Brendan the Voyager. This story has a Canadian connection because it has been speculated that Brendan and some fellow monks, not the Vikings, were the first Europeans to set foot on North America, specifically Newfoundland.

Some 50 years after St. Patrick died in 461 A.D., Brendan and other Irish monks continued Patrick’s work of converting the pagan Irish Celts to Christianity. Brendan was born in 484 A.D. in County Karee in the south-west of Ireland, and was ordained as a priest at the age of 28. He frequently sailed the seas to bring the gospel to not only Ireland but also Scotland, Wales, and Brittany, the Gaulish outpost in the north of present-day France.

This method of travel was not unusual at this time. Overland journeys were dangerous. The roads themselves may or may not be in repair, and one could easily get stuck or delayed by bad weather. The impressive roads that the Romans engineered as a means of moving their legions easily around the country were slowly falling into disrepair, making travel difficult.  As they were the main highways they were often frequented by outlaws, which was another outcome of the absence of Roman government. The tribal kings were meant to keep their people safe in return for their tribute, but it wasn’t the same as having the might of Rome patrolling the roads.

The other small, rutted tracks that criss-crossed the country could be difficult to navigate, and what if you came across a bridge that hadn’t been kept up?

For all these reasons, plus speed of travel, people of the day often preferred travelling by boat along the rivers or in ships along the coastlines, and many were quite at ease handling their vessels on the open sea to get between Britain and the continent. It is astonishing to learn of the people who voyaged between Britain and Jerusalem, and to begin to understand the amount of trade that went on between Britain, the rest of Europe, and beyond to Asia, as shown by various archaeological finds.

For the Irish, the traditional vessel of choice was called the currach. This was a wooden-framed boat over which was stretched animal hides. The seams were sealed with tar, or animal fat and grease. This could be rowed, and for larger, sea-going vessels, a mast and sail would be attached.

There are two main sources of information about Brendan and his journey; The Life of Brendan, and The Voyage of Saint Brendan the Abbot.  The second one, the Voyage is the more better-known of the two, and in fact became one of the most popular and enduring legends of the time. The earliest extant version of this dates from around 900 AD, but scholars feel that it was written sometime in the second half of the 8th century, due to references to it in other earlier manuscripts.

The Voyage is written as a type of immram, which was a genre of popular literature peculiar to Ireland at that time. These works were adventurous stories of seafaring heroes. The writer of the Voyage merged this type of story with that of the traditional stories of the aesthetic Irish monks who would travel alone in boats, just as the Desert Fathers of the 2nd and 3rd century used to isolate themselves in caves.

The Voyage is fantastical reading, and that’s what makes it so fun. According to the tale, sometime between AD 512-530 Brendan  became inspired by the stories of another monk called St. Barinthus who claimed to have sailed to an island found beyond the horizon. Brendan gathered some other monks and after the requisite prayers and fasting set off to find this island. They journeyed for seven years, during which time they encountered various mysterious islands and creatures, including an Ethiopian devil; birds that sing psalms; magical water that put them to sleep for a number of days; a huge sleeping whale they mistook for an island which is roused when they build a fire on it; gryphons; crystal pillars floating in the ocean;  giants tossing fireballs; sea creatures; and my personal favourite – Judas, sitting on a rock in the middle of a cold, dark sea, on his weekly respite from Hell.

It is a religious work, meant to teach others about salvation,obedience, and faith. But there have been many scholars who have attempted to determine if Brendan actually took this voyage by trying to figure out the places mentioned in it. And this is where it gets interesting.

Trying to sift through the legends and myths in the story is difficult, but there are suggestions that make sense. The great crystal pillars could be icebergs. The giant demons tossing fireballs could be volcanic eruptions on Iceland. And when you look at a map, you can start to see that the journey from Ireland to present-day Canada actually might have been possible, for it is not just heading out in the open sea, but a series of navigations to the Faroe Isles, and then along the coasts of Iceland and Greenland, and finally to the shores of Labrador. This type of coastal navigation interspersed with short hops in-between would have been quite familiar to sailors of that time, as previously explained.


If you are still skeptical that such a small and fragile vessel could survive such a journey, consider that in 1976 explorer Tim Severin built a currach using traditional methods and materials such as would be common in Brendan’s time and successfully used it to travel from Ireland to Canada in an attempt to recreate Brendan’s journey.


There has also been arguments made that Christopher Columbus learned from the Voyage the directions of the prevailing winds and therefore the most favourable routes to take to and from North America on his famous journey of discovery.

It’s all fascinating stuff. So, today on Canada Day I’m hoisting my cup of tea to St. Brendan the Navigator, who possibly was the first European to set foot on our shores.

Here’s to you, Brendan, an honorary Canadian if there ever was one!

Featured picture is the marvellous bronze statue of St. Brendan crafted by Tighe O’Donaghue/Ross, found on Fenit Harbour on Great Samphire Island, in Ireland. He is depicted in traditional dress, clutching a Gospel book, leaning into a force 10 storm such as he might have faced on his travels, his cloak streaming out behind him. He points out to sea, urging us ever forward to spread the word of God. Picture from


Bald’s Leechbook: The Doctor is In

I find as I do research on the so-called Dark Ages that time and time again, my preconceived notions about what life must have been like have been proven wrong. It’s hard to fight against the popular culture’s perception of the Early Middle Ages, that perception that people’s lives were “nasty, brutish, and short.” The Roman Empire had collapsed, the barbarian hordes had destroyed civilization as we know it, and the world was plunged into a cultural, scientific, and artistic darkness that would last until the Renaissance.

Some of that is true, up to a point. But the more I read about this time period, the more I find ways in which all of those assumptions are challenged.

Take medicine, for example. How did people treat the various diseases or injuries they suffered? I don’t know about you, but what springs to my mind is a muttering priest praying over a patient or a cackling crone stirring up a brew of some entirely unhelpful mix of ingredients, and administering it, along with a spell or two, to the sick.  Mainly, I imagine that people died of things that are easily cured today, and that people then had no idea of how the human body worked or how to fix anything that might go wrong with it.

Well, the truth is skirting around the edges of those ideas, to be sure, but perhaps, like me, you will be surprised to discover exactly how medicine was practiced in those days.

First of all, I have explained before about how the lack of written material from this era makes it hard for us to understand the customs and people of the day. But surprisingly, there are around five hundred leaves of connected medical texts in Old English that survive from this time period. So when you think about how little written material we have, to have this many medical texts surviving gives you a clue that there must have been a lot of medical texts available at the time.

The most important of these texts, called Bald’s Leechbook, presumably owned or named after a physician named Bald, comes to us from the ninth century, but is a copy of a work from about fifty years before. A leech was another name for a physician, because, yes, they did use leeches to treat some ailments (they are surprisingly effective in reducing swelling and bruising after an injury, because they are great at sucking blood out). It is a compilation of the best of medical knowledge stretching back to the Roman and Greek empires, and ultimately back to the celebrated Roman physician, Galen.

This gives us an important clue that the medical knowledge of the Greeks and Romans was not lost in Dark Ages Britain. From references in Bede’s histories, we see that both laymen and clerics were named physicians. And from looking at the remedies prescribed in the Leechbook and from other sources, we can see that a wide variety of cures and treatments for various maladies and injuries were available to the Anglo-Saxon physicians of the time. Most of these were plant-based herbal remedies, made up of both locally available plants and even some exotic ingredients such as cinnamon, pepper, or ginger, that would have been obtained from the far East through Arabic traders into the Continent, finally reaching Britain.

Some of these ingredients were helpful, some neutral, and some harmful. Others, containing ingredients such as garlic, onion, oxgall and copper salts, are very useful indeed against bacterial infection.

Just how useful was proven in 2015. Microbiology experts at the University of Nottingham recreated a recipe that was meant to be an eye salve, for eye infections. At the time, of course, physicians had no idea of bacteria or viruses, but found this recipe effective against eyes that were inflamed and sore. The university scientists recreated the recipe, consisting of crushed garlic and onion, 25 ml of English wine (which they obtained from a historic vineyard near Glastonbury) and bovine salts dissolved in distilled water. Bovine salts consist of dried bile from a cow’s intestine, in case you were wondering (I had to look it up, too!).

They thought it might have some positive effect, based on the ingredients, and made a large batch, which they tested on one of today’s antibiotic-resistant superbugs named MRSA. To their great astonishment, the mixture wiped out almost 90% of the MRSA bacteria. They cannot completely explain this, for the ingredients, separately, will not have the same effect. So it is the combination of the ingredients mixed together that prove effective, and they cannot, as of yet, explain why or how. Research is continuing.

There is evidence from studying skeletons found from this era, and from treatments prescribed in the Leechbook,  that surgery was also attempted at this time, and in some cases, successfully. Amputations for gangrenous limbs, using silk thread to suture abdominal wounds, and even plastic surgery in terms of suturing cleft palates was practiced.

Even brain surgery. Yes. Some skulls from this period (and even from pre-historic times, believe it or not) show evidence of trepanation. This is the drilling of a hole through the skull to expose the dura mater that covers the brain. This could be done after a head injury, to clean out the bits of bone and blood that collect under the skull and relieve pressure and pain that results. If you have ever drilled a hole in a fingernail to relieve that throbbing pain that results from an injury to a finger where blood is collecting under the nail, you get the idea.*

Even more astonishing than the fact they attempted this is the fact that the patient often survived, as shown by the trepanned holes in the skulls being edged with new bony growth, meaning the person lived for some time after.


A trepanned skull of a 50 year old woman from 3500 BC (!), France.  Yup, she survived this (see the rounded edges of the bone?). That’s one huge hole….This procedure wasn’t always just for head injuries. Condidtions such as epilepsy or other psycological ailments could have trepanning as a “cure” – to let the “evil spirits” out. Image from wikicommons

There is, however, some “darkness” in Dark Ages medicine. There were certainly things that physicians could treat – mending broken bones, infections resulting from wounds, etc. However, there were maladies that they had no understanding of the causes and therefore had to resort to guessing how to fix it, or to charms. Things such as eczema or allergic reactions, or even the plague, would have been beyond their understanding as they didn’t know about the causes of these and so could not treat them.

Enter the Lacnunga (“Remedies”), a tenth century collection of medical and related materials. It is this collection that has given Dark Ages medicine it’s bad name, so to speak, for here we find the various remedies for ailments that involve charms, incantations, and other odd practices. Often they are a combination of ancient pagan practices with Christian prayers or symbolism. So we have, for example, this charm:

If cysts pain a man at the heart, let a virgin go to a spring which runs straight east, and draw forth one cup full, with [in the direction of?] the current, and sing thereon the Creed and Pater noster, and then pour it into another vessel; and let him/her draw again a second and sing again the Creed and the Pater noster; and do so that you have three [cupfuls]; do this nine days; soon he will be well.


The first page of the Lacnunga. Image from


Here we see sacred waters (the spring), running east (the direction of the coming Day of the Lord, when Christ will rise in the east), the virgin (note male or female), the number three, the number nine, the Creed (the Apostle’s Creed, the fundamental beliefs of every Christian), the Pater Noster (the Lord’s Prayer). This is a marvellous mixture of both pagan and Christian elements, and it shows in a very elemental way how the culture of the time was being tugged between these two belief systems, just as do Beowulf and the insular art of the Lindisfarne Gospels.

But as a medical treatment for “cysts of the heart” (whatever that may be), it is, of course, useless. Except in the giving of hope, which as we all know, is a powerful kind of medicine all in itself, so it’s not to say that these charms were always ineffective.

So were Dark Ages physicians simply ignorant hacks that killed more patients than they cured, using guesses and folklore to treat their patients?

I believe the evidence says no. As the Blackwell Encyclopedia of Anglo-Saxon England states, 

If we can trust the evidence of the surviving medical literature it appears that Anglo-Saxon medicine was no worse than any other of its day, and that at its best it was probably better than most.

And maybe even better than our own, in treating MRSA, at any rate!

*I never, ever do this. My hubby has done this to himself. I can’t watch. I can’t even imagine doing this to treat a head injury. “Come here, Ecbert. Let me drill into your head with this big drill. It will make you feel better. Honest. “ Yikes. They were made of sterner stuff than I, to be sure.


Featured image: a facisimle page from Bald’s Leechbook, from Wikipedia