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.

440px-West_Stow_Anglo-Saxon_village_2

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.

das

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.

600px-ASchurch1

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

 

Advertisements

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.

brendan_route

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.

Stbrendanscurrach

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 vanderkrogt.com

 

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.

Crane-trepanation-img_0507_crop

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.

Lacnunga

The first page of the Lacnunga. Image from wyrtig.com

 

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

Year of Important Books: If Only They Could Talk, by James Herriot

 

You may have noticed by now that animals feature large in this series of blog posts in which I am returning to books that were important to me in childhood. The Wind in the Willows, The Yearling, Winnie the Pooh, and Watership Down all are about animals in one form or another. It is true that many children books are about animals, so it is no wonder that many of my favourites contain four-legged characters. But it is also true that although I read a lot of books as a child, the ones with animals were invariably my favourites. Yes, I loved Peter Pan, and The Swiss Family Robinson, Huckleberry Finn, and other non-animal classics. But the animal stories have always risen to the top of my faves.

So as I thought about what to include in my reading list this year, I just couldn’t go without including a James Herriot book. I discovered these charming tales about a 1930s Yorkshire vet when I was somewhere around ten or eleven, I think, as books I brought home from the school library. And luckily Herriot was still writing new books during those years, and so I got the joy of reading his new releases as I got older.

image

My slightly battered James Herriot collection, bought in 1984. But it’s not complete – I’m missing The Lord God Made Them All (1981) and Every Living Thing (1992). Methinks a new collection is in order!

 

James Herriot is the pseudonym of James Alfred “Alf” Wight (1916-1995), a Scottish veterinarian who practiced in and around the Yorkshire Dales during the 1940s to the 1970s. The books were semi-autobiographical in nature, and he began writing them in 1966 when he was 50 years old, at the urging of his wife. He had always wanted to write books, but in the early years his busy practice did not allow any time for writing, but thankfully he listened to his wife and began to put pen to paper.

His first few stories on other subjects such as football were rejected, but then he turned to what he knew best: being a vet in a rural country practice, and his first book, If Only They Could Talk, was published in 1970, followed by It  Shouldn’t Happen to a Vet  in 1972. But the books were not runaway successes. It wasn’t until American publisher Thomas McCormack (St. Thomas Press, New York) read the books and decided to bundle them together into one volume and publish them under the title All Creatures Great and Small in 1972, that Wight became a bestselling author.

image

James “Alf” Wight, aka James Herriot. Doesn’t he have a kind face? Photo from biography.com

There is more to these stories than a collection of tales about a rural country vet. But If Only They Could Talk is certainly that, told with a dry humour that is one of the appealing characteristics of the books. In this opening volume of the series we get introduced to the main characters – James Herriot, a newly minted vet looking for this first position, his employer Sigfried Farnon, owner of a practice in the fictional town of Darrowby in Yorkshire, and Sigfried’s younger brother Tristan, a ne’er-do-well, charming young man who is bent on doing the least work he can do and yet still graduate from veterinary school.

But underlying the well-drawn and likeable characters in this book and in the ones that followed is the obvious love and respect Wight had for the people whose animals he looked after, and for the place itself – the wide, wild upswept moors of the Yorkshire Dales, and the picturesque valleys between them.

I love the interactions between James, Sigfried and Tristan, and suffered along with James as he was presented with one baffling case or strong-willed farmer after another, but a lot of my love for these books is tied up with passages like these:

We took a steep, winding road, climbing higher and still higher with the hillside falling away sheer to a dark ravine where a rocky stream rushed headlong to the gentler country below. On the top, we got out of the car. In the summer dusk, a wild panorama of tumbling fells and peaks rolled away and lost itself in the crimson and gold ribbons of the Western sky. To the East, a black mountain overhung us, menacing in its naked bulk. Huge, square-cut boulders littered the lower slopes. 

yorkshire dales

Rolling hills in the Yorkshire Dales National Park, scenery that would have been very familiar to Alf Wight. Photo from photeverywhere.co.uk.

This wild country is populated with tough, hardy farmers.  Not an easy bunch to impress but Herriot manages to gain their respect as he shows his willingness to come out to their isolated farms at any time of the day or night, summer or winter, roll up his sleeves, and get to work. His respect for these people and their way of life is evident, giving us a glimpse of the last days of farming in England before the horse disappeared all together and was replaced by machines.

A lot of the humour in the book comes from Herriot’s ability to laugh at himself and the sometimes absurd situations he finds himself in. For example, in this particular book my favourite scene is where James is assisting another vet, Angus Grier, whom Sigfried warns James, can be vindictive if you cross him. James innocently says the wrong thing on the way out to the farm, and Grier gets his revenge by getting  James to don a calving outfit he is carrying around in his trunk.

The outfit turns out to be a heavy rubber suit which obviously had been designed by someone who had never been calving and is more like a scuba diving suit that almost immobilizes James once Grier zips James into it.

When he had finished he stood back admiringly. I must have been a grotesque sight, sheathed  from head to foot in gleaming black, my arms, bare to the shoulders, sticking out almost at right angles. Grier appeared well satisfied. “Well, come on, it’s time we got on wi’ the job.”He turned and hurried towards the byre; I plodded ponderously after him like an automaton. 

Our arrival in the byre caused a sensation. There were present the farmer, two cowmen and a little girl. The men’s cheerful greeting froze on their lips as the menacing figure paced slowly, deliberately in. The little girl burst into tears and ran outside. 

…Grier was working away inside the cow and mumbling away about the weather, but the men weren’t listening, they never took their eyes away from me as I stood rigid, like a suit of armour against the wall. They studied each part of the outfit in turn, wonderingly. I know what they were thinking. Just what was going to happen when this formidable unknown finally went into action. Anybody dressed like that must have some tremendous task ahead of him. 

The intense pressure of the collar against my larynx kept me entirely out of any conversation and this must have added to my air of mystery. I began to sweat inside the suit.

As it turns out the only task James has is to hand Grier a tin of ointment.  I will admit to laughing out loud at this scene, the picture he paints is so excruciatingly embarrassing and ridiculous you can’t help it.

I should perhaps start another series of blog posts, entitled,  “Places I Have Visited Because of Books, ” because, just like the Reichenbach Falls was basically the reason we went to Switzerland, when my hubby and I went to England the first time together I insisted on going to Yorkshire to see the Dales and the places so vividly described in these books.

We went to the small town of Thirsk, which is one of the places Wight lived and was one of the towns upon which he based his imaginary town of Darrowby. But best of all, we took a drive up the fells above the town, up to the high country, and spent a marvellous afternoon exploring this beautiful and remote landscape.

And even though I was there in the mid-eighties, some fifty years after the books were set, I would think that mostly it is the same. Beautiful and rugged, with a sense when you are up there that you are on top of the world.

I can see why Wight loved it so much. And I’m so glad he finally took some time to put his pen to paper and share with us these wonderful tales of the people and animals he served there.

Oswald, King of Bernicia

There are so many fascinating people who lived in the 7th century. I have highlighted a couple of them on the blog. And it’s well past time to introduce you to one of the most important figures of the time: Oswald, King of Bernicia. He is relatively unknown now, but for centuries after his death in 642 AD he was famous throughout Europe, venerated as a Saint for his role in establishing the Christian church in England.

Oswald was the oldest son of the Anglian king Æthelfrith, who had a fierce reputation among the native Britons he fought against in his occupation of their ancient lands. They gave him the nick-name Flesaur, which means “twister”, which gives us sense of the perhaps begrudging respect his enemies gave to this most canny of warriors.

Æthelfrith is the first Bernician king of Britain that we really know much about with any accuracy, and that is probably because of his prowess as a warrior and a king.  He defeated Ælla of Deira, sending Ælla’s son Edwin into exile, and became the first king of both Bernicia and Deira (the area we know now as Northumbria). He eventually married Ælla’s daughter Acha, probably to legitimize his hold on the Deiran throne by marrying the former king’s daughter. Æthelfrith was a pagan, like the other Angles and Saxons of the time.

1280px-Bamburgh_2006_closeup

Bamburgh, the seat of the Bernician kings, was known as Bebbanburg in ancient times. It was called by the Irish, Dún Guaire, but re-named Bebbanburg in honour of Bebba, Æthelfrith’s wife. And yes, he was also married to Acha. Perhaps he married Bebba later in his reign, after Acha died, or it is also possible he was polygamous, which was not unknown at the time among the pagan Anglo-Saxon kings. Photo by Michael Hanselmann, on WikiCommons

Oswald was born in 604 AD, at the height of his father’s power. He was not the first son and heir, that honour went to his older brother Eanfrith. But when Oswald was twelve, his life as a privileged atheling (prince) of the ruling family came to an abrupt end. In 616 AD, Æthelfrith’s past came back to haunt him in the form of Edwin, who joined forces with Rædwald of Wessex to oust Æthelfrith from the throne, killing him in battle.

For their safety, Oswald and his siblings (there were actually eight of them altogether) fled  north, to the Irish kingdom of Dál Riata, out of Edwin’s reach. And from all accounts, Oswald thrived there during the long years of exile. He quickly adapted to the Irish culture and became fluent in the language, and even fought on the side of his hosts. And, importantly, he was taught by the monks at the school at Hii (Iona), and through their influence converted to Christianity.

In 633 AD Edwin was killed by the combined forces of Cadwallon of Wales and Penda of Mercia, and Northumbria was divided into Bernicia and Deira once again. Perhaps because of a previous alliance of some sort with Cadwallon, Eanfrith returned from exile and was crowned king of Bernicia. He was, after all, the heir to the Bernician throne. But if there was an alliance, it quickly fell apart. Cadwallon slew Eanfrith the next year when Eanfrith went to him seeking peace, and Cadwallon took his place as king of Bernicia (Game of Thrones, anyone?).

game-of-thrones

Although George R.R. Martin purportedly got his inspiration from The War of the Roses, he could have just as easily looked a few centuries back to Dark Ages Britain! There was a whole lot of throne-swapping, alliances, and treachery going on then, too. Photo credit: Flickr

Enter our hero, Oswald, the next in line to the throne. From the historian Bede’s account, Cadwallon was a vicious, tyrannical ruler – killing, raping, and pillaging the Angles and Saxons in his new kingdom with impunity. We can take this account with a grain of salt, perhaps, but safe to say something dire reached Oswald’s ears about the upheaval in Bernicia, and we can only imagine how he felt about it.

Regardless of how he felt, we do know what he did, which was to gather an army, most likely made of some of the retainers that had accompanied the royal children while in exile, some of his brothers, and  a contingent of Irish warriors, and return to Bernicia to attempt to wrest the throne from Cadwallon and restore his father’s legacy.

And what happens next is remarkable, and has implications that reverberate down to us, today. Bede tells us that,

After the murder of his brother Eanfrith, Oswald arrived with an army small in numbers but protected by their faith in Christ, and he slew the accursed leader of the Britons and all that vast army that he boasted none could resist…

That is the summarized version, but Bede goes on to tell us the details. He writes,

On approaching this battle Oswald set up the sign of the holy cross…it is said when the cross had been quickly made and a hole made ready for it to stand in, Oswald himself, fired by his faith, seized it and placed it in its hole and held it upright with both hands, until the soldiers heaped up the soil and made it fast in the ground. Thereupon he raised his voice and cried aloud to the whole army: “Let us all kneel, and together pray the almighty, everliving and true God to defend us by His mercy from a proud and cruel enemy; for He knows that the war we have engaged in for the deliverance of our people is a just war.” They all did as he had ordered and, advancing thus against the enemy as dawn appeared, won the victory as the reward for their faith. 

Perhaps Oswald was inspired by the story of Constantine, who conquered his enemies under the standard of the Cross. But be that as it may, the prayer and Oswald’s example certainly inspired his army, resulting in the route of Cadwallon’s larger army, the death of the usurper, and the restoration of a son of Æthelfrith to the throne of Bernicia.

3191606_fd3cd50c

The cross at Heavenfield, commemorating Oswald’s victory over Cadwallon. Photo: David Dixon

But not just any son. A Christian, who had been educated in the Irish north, and who came to faith under the influence of the Celtic Irish monks of Iona. And a man who wanted to bring that faith to his people. One of his first acts as king was to send a message back to Iona, asking them to send someone to begin spreading the Gospel among the Bernicians. Which eventually resulted in the mission of Aidan, who resided at Lindisfarne in the monastery established at that rocky outcrop close to Bamburgh on land granted by Oswald.

Oswald and Aidan began the  work together, Bede tells us, with Oswald travelling along with Aidan in the early days, acting as his translator between the Irish bishop and the Anglian people. This mission was responsible for the conversion of the pagan Bernicians to Christianity, and was the first church-state alliance in England’s history.

Oswald himself became a king to be reckoned with. With perhaps a touch of his father’s wily intelligence, he negotiated and fought his way to becoming king of a once-more united Northumbria, and one of the most powerful kings of England. He is one of the  kings given the honorific, bretwalda, meaning a king holding more than one territory.

Oswald ruled over Northumbria for less than ten years, which although is a short period by our standards, by the standards of the day is actually quite a long reign, given the penchant of the early medieval kings to make war upon another. He brought relative peace and stability to Northumbria, and the beginnings of a Christian society.

Alas, all good things must eventually come to an end, and in August of 642 AD, Penda of Mercia killed Oswald at the Battle of Maserfield, subjecting poor Oswald to the fate of having his body chopped up into parts and displayed in pagan fashion upon spikes as a way of celebrating the victory. Which eventually leads to the daring recovery of his brother’s arm by his younger brother Oswy and the later cult of Oswald’s arm, which is a whole ‘nother story…..

But although an obscure king today, you can still find Oswald hinted at in one of the most famous works of literature in our day. As I explained here, J.R.R. Tolkien was himself a scholar of Anglo-Saxon history, and included in The Lord of the Rings many nods to Anglo-Saxon culture and history. In reading Max Adams’ fascinating book, King of the North: Oswald of Northumbria (recommended reading if you want to know more about Oswald and the times in which he lived), Adams hints that perhaps Tolkien’s character, Aragorn heir of Elisdur, could perhaps have been based on the story of Oswald.

lotr2_258_800

Aragorn = Oswald?

I think Adams has a solid idea here. Think of it. Aragorn is the exiled son of a king, waiting to take his place on the throne. And when his people are threatened by an evil ruler, he reappears, ready to fight and reclaim the throne. And what about the Battle of Helms Deep, when Aragorn and Gandalf appear at dawn to help route the much larger orc army? Oswald won his great victory at dawn, too!*

Anyhow that’s just a fun example of how the legacy of Oswald still echoes today. I suspect, however, that he would be more gratified that his legacy of faith begun so many years ago with his friend Aidan still continues in the wild northlands of Britain, the ancient home of the Bernician kings.


*For more on the link between Oswald and Aragorn, see this article. And for a fictional take on Oswald, check out Oswald: Return of the King, by Edoardo Albert, the second book in his Northumbrian Thrones series. I reviewed the first book, Edwin: High King of Britain, here on the blog and have Book 2 on my must-read list!

Featured image from The Diocese of Lancaster

 

 

 

Canada and a 6th Century Monk

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 mistake 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.

brendan_route

The possible route Brendan could have taken to reach Canada in the 6th century. Map from irelandofmyheart

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.

Stbrendanscurrach

Model of the currach Tim Severin built to cross the Atlantic, displayed at Dingle Peninsula in Ireland. From Wikicommons.

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 vanderkrogt.com

 

The Anglo-Saxon Chronicle

There is an important historical document (er, documents…but more on that later…) from the Early Middle Ages that I will confess I hardly looked at when doing my research for my trilogy. Which might seem odd, seeing as I have already explained how there are very few contemporary historical documents from this era. So why did I not dive into the Anglo-Saxon Chronicle?

thornycroftalfred2

The statue of King Alfred the Great, by Hamo Thornycroft, erected in Winchester in 1902. I really love this king. I will definitely write a blog post about him some day! 

Part of the reason was timing. This chronicle was begun, as far as we can tell, sometime around the year 891 AD, during the reign of Alfred the Great, in Wessex. So it mainly describes the events after that year, although there is some reference to what happened before that, starting at Caesar’s invasion in 60 AD. But mainly that history was taken from other sources, most importantly from Bede’s Ecclesiastical History of the English People, and so I relied more on Bede’s accounts than the Chronicle, as Bede’s was the more contemporary source.

Another reason was that of setting. As Alfred was King of Wessex, he was most interested in chronicling the history of the kingdom of Wessex in particular. Understandably, of course. So while there are details about that kingdom in the Chronicle (especially regarding those years before the scribes starting writing it) there is not much about the northern kingdoms, which of course I was more interested in. Not to say that there weren’t interesting things happening in the south, but you can only cover so much, right? So, for example, here is the entry about the year that my book opens, 643 AD:

A.D. 643 . This year Kenwal succeeded to the kingdom of the West-Saxons, and held it one and thirty winters. This Kenwal ordered the old church at Winchester to be built in the name of St.
Peter. He was the son of Cynegils.

As you can see, not much there that could help me with my book, which is set in the kingdom of the Angles, in Bernicia and Deira.  In contrast, here is a random entry from the year 978 AD. At this time scribes were writing down what they thought was pertinent information as each year passed, so you get some fascinating tidbits about the year’s events:

A.D. 978 . This year all the oldest counsellors of England fell at Calne from an upper floor; but the holy Archbishop Dustan stood alone upon a beam. Some were dreadfully bruised: and some did not escape with life. This year was King Edward slain, at eventide, at Corfe-gate, on the fifteenth day before the calends of April. And he was buried at Wareham without any royal honour. No worse deed than this was ever done by the English nation since they first sought the land of Britain. Men murdered him but God has magnified him. He was in life an earthly king — he is now after death a heavenly saint. Him would not his earthly relatives avenge — but his heavenly father has avenged him amply. The earthly homicides would wipe out his memory from the earth — but the avenger above has spread his memory abroad in heaven and in earth. Those, Who would not before bow to his living body, now bow on their knees to His dead bones. Now we may conclude, that the wisdom of men, and their meditations, and their counsels, are as nought against the appointment of God. In this same year succeeded Ethelred Etheling, his brother, to the government; and he was afterwards very readily, and with great joy to the counsellors of England, consecrated king at Kingston. In the same year also died Alfwold, who was Bishop of Dorsetshire, and whose body lieth in the minster at Sherborn.

Compared with the terse, factual events of the 643 AD entry, there is lots of drama and intrigue here! The collapse of an upper floor of a building which killed and maimed many of the important counsellors to the king; the king himself murdered and hastily buried without due honour, which prompted a medieval tongue-lashing from the outraged scribe; and the king’s brother, Ethelred, consecrated king with “great joy”. Hmm. My writer’s brain could do a lot with this. The death of the counsellors, prompting some instability in the kingdom? The elder statesmen, who could have tempered the younger hot-heads, gone, allowing youthful ambition to fester? Was it perhaps the king’s brother, with the aide of those younger counsellors, behind the plot to kill the king and so gain the throne? Which is why he was welcomed so eagerly? Lots of things one could research further and write about!

This immediacy of detail is the most fascinating and valuable aspect of the Chronicle. But it is not just one document. The Chronicle is actually several different documents. The original one was begun in Wessex at Alfred’s command, and several copies were made of it and sent to various monasteries across Britain. From there those documents were independently updated as the years went by. In one case the Chronicle was still being updated in 1154! All told, nine manuscripts survive for us to study today.

350px-ASC.svg

This map shows the various places the surviving chronicles were written, and where they are now kept. As you can see, the focus was definitely on southern England.

Of course these documents that make up the Chronicle cannot be seen as being 100% accurate, even though they were being written contemporarily. There are parts where the different versions contradict each other for the same year, and there could be many reasons for that. The scribes would rely not only on their own knowledge of what happened that year, but also on word-of-mouth as to what happened in the rest of the country. So information certainly could get easily distorted. And sometimes, the scribes, having agendas of their own and kings that they were beholden to, would distort information to favour these. Propaganda is a very old art, indeed. The whole idea of objectivity would have been quite foreign to their mind set, so all the information has to be cross-referenced with whatever sources can be found outside of the Chronicle to get a closer handle on exactly what happened.

Peterborough.Chronicle.firstpage

The opening page of the Peterborough Chronicle, the latest surviving version, begun in 1120, after the monastery was destroyed by fire. If a monastery’s copy of the Chronicle was destroyed or lost, other monasteries would lend their copies so that the monastery could copy the entries from before the date their copy was destroyed, and begin again the contemporary entries. In this case, although the earlier entries were transcribed in the original Anglo-Saxon (Old English) the newer parts contain some of the first written examples of Middle English.

But even with these caveats, this marvellous undertaking  opened up a window to this era that is invaluable to historians and interested amateurs alike. We owe a great deal of debt to the foresight of King Alfred, who made the original decision to begin to write down the events of his kingdom, as well as to Bede, whose account  likely inspired him to begin a similar work.

The Chronicle is seen as the single-most important document to come out of the Early Medieval period. Our knowledge of this time would be scarce, indeed, without it.

 

Photos from WikiCommons