Released in 2009, also under its German title, ,Die Päpstin,, ,Pope Joan’ recounts the medieval legend of Johanna von Ingleheim, a woman who disguised herself as a man, lived as a monk, and eventually went on to become pope in the ninth century.
Grendel’s Mother tells the story of Brimhild, a child found abandoned in a boat on the shores of Denmark. Taken in by a fisherwoman woman and her husband, she is received as a blessing for the child they recently lost. There is nothing to identify her save for a few strange, and foreign items packed […]
A look at New Year’s in the Middle Ages.
The historical development of St. Martin’s Day in Ireland, and its relationship with the more ancient festival of Samhain is examined, revealing circumstances that saw much of the ritual nature of Samhain being adopted within a Christian context in the medieval period.
In the year 1168 a Danish bishop destroyed three pagan gods. The story is told in Gesta Danorum, by Saxo Grammaticus, which has recently been entirely translated into English for the first time.
For centuries two holidays were celebrated by neighboring peoples on the same day. The people were the Celts and the Anglo-Saxons, and their holidays were Lughnasa and Lammas respectively.
Have you ever wondered who were/are the last pagans in Europe? Baltic Gods were never forgotten. Lithuanians have so many however who from the main ones do you resemble the most – Perkūnas, Žemyna, Vėlinas, Ragutis, Milda or Laima?
Comparison of the distribution of pagan burials in Iceland with medieval information about the number of farmers in different parts of the country allows a division of the country into three zones of low, medium and high frequency of pagan burials relative to the number of settlements.
The International Medieval Congress is taking place at the University of Leeds, I’m on hand this week to report on the conference. This blog post reports on my first session.
As Christianity arose in Celtic and Anglo Britain, the indigenous fairy beliefs were grafted into the Christian lexicon, altering beliefs further. Not only did powerful deities of mythology become shrunken into fairy lore, but ideas about fairies changed to fit the Christian paradigm.
The 3 papers featured here looked at the development of the civic identities of Florence, Genoa and Rome through art, architecture and foundation legends.
In his latest film, From Runes to Ruins, Tom Rowsell examines how people in England are reclaiming their Anglo-Saxon heritage, including its religion.
According to hagiographers, (C)Katherine was a princess, the daughter of Roman governor named Constus. She was well educated, beautiful and highly intelligent. She converted to Christianity at the age of 13 or 14 and caught the eye of the Roman Emperor, Maxentius (278-318 AD).
Environmental archaeologist and Professor of Archeology at Reading, Dr. Aleks Pluskowski, examined Malbork and several other sites across Eastern and Northern Europe in his recent paper, The Ecology of Crusading: The Environmental Impact of Holy War, Colonisation, and Religious Conversion in the Medieval Baltic. Pluskowski is keenly interested in the impact the Teutonic Knights and Christian colonisation had on the region. His ambitious 4 year project on the ecological changes in this area recently came to a close at the end of 2014.
The Viking-age gods stemmed from two races – Aesir and Vanir.
In a letter written as part of his work for the Irish Department of the Ordnance Survey in 1840, Thomas O’Conor recorded his reaction to a “Sheela- na-gig” sculpture—the image of a naked woman shown exposing her genitalia (fig. 1)—that he saw on the old church at Kiltinane, Co. Tipperary.
This is my summary of a paper presented at the Institute of Historical Research on the causes of the Stellinga uprising in the Carolingian period.
Nourishment for the Soul – Nourishment for the Body: Animal Remains in Early Medieval Pomeranian Cemeteries
Late medieval sources clearly refer to souls, which in traditional folk beliefs were periodically returning to feed and warm themselves by the fires made by the living. This kind of conception can be merged with Slavic eschatology. There is multiple evidence to confirm that belief some form of spirit or soul was spreading amongst the people, who in the early medieval period, bordered directly with Pomerania.
Paper by Eldar Heide given at the second meeting of the Old Norse Folklorist Network
The world of the Anglo-Saxon gods will forever remain a mystery to us, existing just beyond the reach of written history.
For James Joyce, Irish nationalism, with its appeal to patriotic emotionality and promotion of interest in the archaic and medieval Irish past, was suspect.
Hungary’s Conversion to Christianity: The Establishment of Hungarian Statehood and its Consequences to the Thirteenth Century
The Carpathian Basin occupies a peculiar place in history. It was the ground where Roman-Germanic world met that of the Slavs and mounted nomad peoples, where no group had achieved sustained unity before the state of Hungary was founded.
To Be or Not to Be… a Christian: Some New Perspectives on Understanding the Christianisation of Estonia
The Christianisation of Estonia has been a subject of extensive research already for a couple of centuries. Archaeologists generally agree that some elements of Christian religion were present in Estonia already prior to official Christianisation at the beginning of the 13th century.