Download Free People And Places In Northern Europe 500 1600 Book in PDF and EPUB Free Download. You can read online People And Places In Northern Europe 500 1600 and write the review.

A collection of essays dealing with the history and archaeology of Northern Europe in the middle ages. It looks at Anglo-Saxon England, at its contacts with Francia and Scandinavia, and at the impact of the Norwegians and the Danes on the place-names of the British Isles. Two papers deal with the history of women as recorded in runestones, and as evidenced by law suits of the medieval period.
Ever since the publication of Saxo Grammaticus’ Gesta Danorum at the beginning of the thirteenth century, scholars and laymen have grappled with the complex and marvellous chronicle. As much specialized scholarship has been published in Danish, this companion breaks new ground by giving a comprehensive and up-to-date tour of the work for a global audience. Attention is given to the unity of Saxo’s massive chronicle, whether he is dealing with a legendary pagan past or events from his own time. Saxo’s world and views are explored in ways that shed new light on all of northern Europe. Contributors are Bjørn Bandlien, Karsten Friis-Jensen, Michael H. Gelting, Thomas K. Heebøll-Holm, Lars Hermanson, Lars Kjær, Torben Kjersgaard Nielsen, Annette Lassen, Anders Leegaard Knudsen, Lars Boje Mortensen, Mia Münster-Swendsen, Erik Niblaeus, Roland Scheel, Karen Skovgaard-Petersen, Kurt Villads Jensen, and Helle Vogt.
The fundamental nature of the tree as a symbol for many communities reflects the historical reality that human beings have always interacted with and depended upon trees for their survival. Trees provided one of the earliest forms of shelter, along with caves, and the bounty of trees, nuts, fruits, and berries, gave sustenance to gatherer-hunter populations. This study has concentrated on the tree as sacred and significant for a particular group of societies, living in the ancient and medieval eras in the geographical confines of Europe, and sharing a common Indo-European inheritance, but sacred trees are found throughout the world, in vastly different cultures and historical periods. Sacred trees feature in the religious frameworks of the Ghanaian Akan, Arctic Altaic shamanic communities, and in China and Japan. The power of the sacred tree as a symbol is derived from the fact that trees function as homologues of both human beings and of the cosmos. This study concentrates the tree as axis mundi (hub or centre of the world) and the tree as imago mundi (picture of the world). The Greeks and Romans in the ancient world, and the Irish, Anglo-Saxons, continental Germans and Scandinavians in the medieval world, all understood the power of the tree, and its derivative the pillar, as markers of the centre. Sacred trees and pillars dotted their landscapes, and the territory around them derived its meaning from their presence. Unfamiliar or even hostile lands could be tamed and made meaningful by the erection of a monument that replicated the sacred centre. Such monuments also linked with boundaries, and by extension with law and order, custom and tradition. The sacred tree and pillar as centre symbolized the stability of the cosmos and of society. When the Pagan peoples of Europe adopted Christianity, the sacred trees and pillars, visible signs of the presence of the gods in the landscape, were popular targets for axe-wielding saints and missionaries who desired to force the conversion of the landscape as well as the people. Yet Christianity had its own tree monument, the cross on which Jesus Christ was crucified, and which came to signify resurrected life and the conquest of eternal death for the devout. As European Pagans were converted to Christianity, their tree and pillar monuments were changed into Christian forms; the great standing crosses of Anglo-Saxon northern England played many of the same roles as Pagan sacred trees and pillars. Irish and Anglo-Saxons Christians often combined the image of the Tree of Life from the Garden of Eden with Christ on the cross, to produce a Christian version of the tree as imago mundi.
In The Etiquette of Early Northern Verse, Roberta Frank peers into the northern poet’s workshop, eavesdropping as Old English and Old Norse verse reveal their craft secrets. This book places two vernacular poetries of the long Viking Age into conversation, revealing their membership in a single community of taste, a traditional stylistic ecology that did serious political and historical work. Each chapter seeks the codes of a now-extinct verse technique. The first explores the underlying architecture of the two poetries, their irregularities of pace, startling formal conventions, and tight verbal detail work. The passage of time has worn away most of the circumstantial details that literary scholars in later periods take for granted, but the public relations savvy and aural and syntactic signals of early northern verse remain to some extent retrievable and relatable, an etiquette prized and presumably understood by its audiences. The second and longest chapter investigates the techniques used by early northern poets to retrieve and organize the symmetries of language. It illustrates how supererogatory alliteration and rhyme functioned as aural punctuation, marking off structural units and highlighting key moments in the texts. The third and final chapter describes the extent to which both corpora reveled in negations, litotes, indirection, and down-toners, modes that forced audiences to read between half-lines, to hear what was not said. By decluttering and stripping away excess, by drawing words through a tight mesh of meter, alliteration, and rhyme, the early northern poet filtered out dross and stitched together a poetics of stark contrasts and forebodings. Poets and lovers of poetry of all periods and places will find much to enjoy here. So will students in Old English and Old Norse courses.
This groundbreaking work treats the Christianization of the Anglo-Saxons as a process of religious change and is the first to establish the importance of Christian doctrines and popular intuitions about death and the dead in the transition, focusing on the outbreak of epidemic disease between 664 and 687 as a crucial period for the survival of Christianity in Anglo-Saxon England. It analyzes Anglo-Saxon conceptions of the soul and afterlife as well as traditional mortuary rituals, re-interpreting archaeological evidence to argue that the change from furnished to unfurnished burial in the late seventh and early eighth century demonstrates the success of the church's attempts to counter popular fears that the plague was caused by the return of the dead to carry off the living. The study employs ethnographic comparisons and anthropological theory to further our understanding of pagan Anglo-Saxon deities, ritual and ritual practitioners, and also considers the challenges confronting the Anglo-Saxon church, as it faced not only popular attachment to traditional values and beliefs, but also gendered responses to, or syncretistic constructions of, Christianity.
Relations with Continental Europe have been a central issue in British history. Several crucial questions can be identified: first, how similar or dissimilar was Britain, to other European countries in respect of its economy and political culture?; secondly, how far can similarity and difference be understood in terms of convergence and divergence, or of roughly parallel tracks reflecting and sustaining longstanding differences?; thirdly, did British people feel themselves to be Europeans?; fourthly did the British people take an informed and sympathetic interest in what was happening on the Continent, or did their ignorance of Europe lead to insularity and xenophobia?; and fifthly, to what extent was the British stage, and Britain as a whole involved in the affairs of Europe, diplomatically, militarily, economically, culturally? This wide-ranging, thoughtful and provocative study tackles these questions from the late Iron Age to the current debate about European integration. It is at once an important contribution to British history and a crucial work for those seeking to understand Britain's past and present position in Europe.
Millions of Scots have left their homeland during the last 400 years. Until now, they have been written about in general terms. Scottish Exodus breaks new ground by taking particular emigrants, drawn from the once-powerful Clan MacLeod, and discovering what happened to them and their families. These people became, among other things, French aristocrats, Polish resistance fighters, Texan ranchers, New Zealand shepherds, Australian goldminers, Aboriginal and African-American activists, Canadian mounted policemen and Confederate rebels. One nineteenth-century MacLeod even went so far as to swap his Gaelic for Arabic and his Christianity for Islam before settling down comfortably in Cairo. This gripping account of Scotland's worldwide diaspora is based on unpublished documents, letters and family histories. It is also based on the author's travels in the company of today's MacLeods - some of them still in Scotland, others further afield. Scottish Exodus is a tale of disastrous voyages, famine and dispossession, the hazards of pioneering on faraway frontiers. But it is also the moving story of how people separated from Scotland by hundreds of years and thousands of miles continue to identify with the small country where their journeyings began.
The Hebridean island of Islay is well-known for its whisky, its wildlife and its association with the MacDonald Lords of the Isles. There would seem to be little reason to dwell on its fate at the hands of marauding Northmen during the Viking Age. Despite a pivotal location on the 'sea road' from Norway to Ireland, there are no convincing records of the Vikings ever having been there. In recent years, historians have been keen to marginalise the island's Viking experience, choosing instead to focus on the enduring stability of native Celtic culture, and tracing the island's modern Gaelic traditions back in an unbroken chain to the dawn of the Christian era. However, the foundations of this presumption are flawed. With no written accounts to go by, the real story of Islay's Viking Age has to be read from another type of source material - the silent witness of the names of local places. The Vikings in Islay presents a systematic review of around 240 of the island's farm and nature names. The conclusions drawn turn traditional assumptions on their head. The romance of Islay's names, it seems, masks a harrowing tale of invasion, apartheid and ethnic cleansing.
This new approach to Highland history before the Clearances draws attention to little-studied yet important economic and social processes within the Highland clan system and argues that we should consider the problems of traditional Highland society, economy and environment together. Exploring how the different aspects of the clan system - chiefs and kinsmen, landlords and tenants, farming systems, production strategies and marketing - changed between the 16th-18th centuries, it shows how the character and ideology of clans and chiefdoms are inextricably part of the twin problems of socio-political control and food production. Shifting the emphasis away from depictions of Highland society as lawless and disorganised, this is a welcome antidote to the many romanticised views of pre-Clearance society. Prize Winner! Honorable Mention - Frank Watson Scottish History Prize 1999
Crucial texts from ninth- and tenth-century Wales analysed to show their key role in identify formation. WINNER OF THE FRANCIS JONES PRIZE 2022 Early medieval writers viewed the world as divided into gentes ("peoples"). These were groups that could be differentiated from each other according to certain characteristics - by the language they spoke or the territory they inhabited, for example. The same writers played a key role in deciding which characteristics were important and using these to construct ethnic identities. This book explores this process of identity construction in texts from early medieval Wales, focusing primarily on the early ninth-century Latin history of the Britons (Historia Brittonum), the biography of Alfred the Great composed by the Welsh scholar Asser in 893, and the tenth-century vernacular poem Armes Prydein Vawr ("The Great Prophecy of Britain"). It examines how these writers set about distinguishing between the Welsh and the other gentes inhabiting the island of Britain through the use of names, attention to linguistic difference, and the writing of history and origin legends. Crucially important was the identity of the Welsh as Britons, the rightful inhabitants of the entirety of Britain; its significance and durability are investigated, alongside its interaction with the emergence of an identity focused on the geographical unit of Wales.