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The Druids and the Arthurian legends are all most of us know about early Britain, from the Neolithic to the Iron Age (4500 BC-AD 43). Drawing on archaeological discoveries and medieval Welsh texts like the Mabinogion, this book explores the religious beliefs of the ancient Britons before the coming of Christianity, beginning with the megaliths--structures like Stonehenge--and the role they played in prehistoric astronomy. Topics include the mysterious Beaker people of the Early Bronze Age, Iron Age evidence of the Druids, the Roman period and the Dark Ages. The author discusses the myths of King Arthur and what they tell us about paganism, as well as what early churches and monasteries reveal about the enigmatic Druids.
The Druids and the Arthurian legends are all most of us know about early Britain, from the Neolithic to the Iron Age (4500 BC-AD 43). Drawing on archaeological discoveries and medieval Welsh texts like the Mabinogion, this book explores the religious beliefs of the ancient Britons before the coming of Christianity, beginning with the megaliths--structures like Stonehenge--and the role they played in prehistoric astronomy. Topics include the mysterious Beaker people of the Early Bronze Age, Iron Age evidence of the Druids, the Roman period and the Dark Ages. The author discusses the myths of King Arthur and what they tell us about paganism, as well as what early churches and monasteries reveal about the enigmatic Druids.
Tracing the development of the King Arthur story in the late Middle Ages, this book explores Arthur's depiction as a wilderness figure, the descendant of the northern Romano-British hunter/warrior god. The earliest Arthur was a warrior but in the 11th century Welsh tale Culhwch and Olwen, he is less a warrior and more a leader of a band of rogue heroes. The story of Arthur was popularized by Geoffrey of Monmouth, in his Latin History of the Kings of Britain, and was translated into Middle English in Layamon's Brut and the later alliterative Alliterative Morte Arthure. Both owed much to the epic poem "Beowulf," which draws on the Anglo-Saxon fascination with the wilderness. The most famous Arthurian tale is Sir Gawain and the Green Knight, in which the wilderness and themes from Beowulf play a leading role. Three Arthurian tales set in Inglewood Forest place Arthur and Gawain in a wilderness setting, and link Arthur to medieval Robin Hood tales.
Geoffrey of Monmouth’s immensely popular Latin prose Historia regum Britanniae (c. 1138), followed by French verse translations – Wace’s Roman de Brut (1155) and anonymous versions including the Royal Brut, the Munich, Harley, and Egerton Bruts (12th -14th c.), initiated Arthurian narratives of many genres throughout the ages, alongside Welsh, English, and other traditions. Arthur, Origins, Identities and the Legendary History of Britain addresses how Arthurian histories incorporating the British foundation myth responded to images of individual or collective identity and how those narratives contributed to those identities. What cultural, political or psychic needs did these Arthurian narratives meet and what might have been the origins of those needs? And how did each text contribute to a “larger picture” of Arthur, to the construction of a myth that still remains so compelling today?
Magic, both benevolent (white) and malign (black), has been practiced in the British Isles since at least the Iron Age (800 BCE-CE 43). "Curse tablets"--metal plates inscribed with curses intended to harm specific people--date from the Roman Empire. The Anglo-Saxons who settled in England in the fifth and sixth centuries used ritual curses in documents, and wrote spells and charms. When they became Christians in the seventh century, the new "magicians" were saints, who performed miracles. When William of Normandy became king in 1066, there was a resurgence of belief in magic. The Church was able to quell the fear of magicians, but the Reformation saw its revival, with numerous witchcraft trials in the late 16th and 17th centuries.
'The Atlantic as Mythical Space' is a study of medieval culture and its concomitant myths, legends and fantastic narratives as it developed along the European Atlantic seaboard. It is an inclusive study that touches upon early medieval Ireland, the pre-Hispanic Canary Islands, the Iberian Peninsula, courtly-love France and the pagan and early-Christian British Isles. The obvious and consequential ligature that runs throughout the different sections of this text is the Atlantic Ocean, a bewildering expanse of mythical substance that for centuries fueled the imagination of ocean-side peoples. It analyzes how and why myths with the Atlantic as preferential stage are especially relevant in pagan and early-Christian western Europe. It further examines how prescientific societies fashioned an alternate cosmos in the Atlantic where events, beings and places existed in harmony with communal mental structures. It explores why in that contrived geography these societies’ angels and monsters were able to materialize with wonderful profusion; it further analyzes how the ocean became a place where human beings ventured forth searching for explanations for what is essentially unknowable: the origins of the universe and the reason for our existence in it.
Prof. Dr. F.N. Lee first presents early evidence for the historicity of Arthur, the Celto-Brythonic 'High King' of Britain. Arthur established his presence in Ireland, Iceland, Dalriada, Pictavia, Norway and perhaps even elsewhere in Northern Europe. He also took a strong position against Rome, and refused all payment of tribute to that imperial(istic) city. Arthur defeated the Saxons in twelve major battles -- culminating in his own great heroism at Mt. Badon in A.D. 516. From this starting point in the time of Arthur, Prof. Dr. F.N. Lee takes us on a fascinating survey of sixth century Christian Britain, and the various personalities, and peoples that who dominated the times.
Britain has a rich folklore, and the most fascinating figures in it are undoubtedly the fairies. Many explanations have been given for British fairies, but the most popular is that they are the souls of the pre-Christian dead, living in pagan strongholds like Bronze Age barrows or Iron Age hillforts. This book first looks at burial practices and religious beliefs of Iron Age Britons. It then surveys the people, places, language and pagan religion of Roman Britain. After the Romans left the people of Wales, western England and most of Scotland lived much as they had before, and it is here that we find Celts and Celtic place-names and with this the best preserved fairy lore. The Anglo-Saxons eventually settled in most of England and from them came the fairy lore of East Anglia. The Vikings occupied large parts of northern England, and we probably owe the shape-shifting bogles and boggarts of the north to the paganism of these Norse settlers. Fairy lore first emerged in the Middle Ages and flourished in the 19th century, with the folklore of fairies and fairy-like creatures such as mermaids, ghosts in the landscape, hounds from Hell, and King Arthur and his knights.
The legends of King Arthur have not only endured for centuries, but also flourished in constant retellings and new stories built around the central themes. With the coming of motion pictures, Arthur was destined to hit the screen. This edition of Cinema Arthuriana, revised in 2002, presents 20 essays on the topic of the recurring presence of the legend in film and television from 1904 to 2001. They cover such films as Excalibur (1981) and Monty Python and the Holy Grail (1975), television productions such as The Mists of Avalon (2001), and French and German films about the quest for the Holy Grail and the other adventures of King Arthur and the Knights of the Round Table.