Numerous sources indicate that a vibrant Anglo-Saxon pagan community persisted in Christian England, posing a potential threat to civil society. But did such a community truly exist?
In the 18th century, the ancient paganism of Britain captured the fascination of fashionable society, leading to the emergence of modern neo-paganism. Many believed that Anglo-Saxon paganism remained strong in England even after the widespread adoption of Christianity, which was thought to endanger the newly formed civil society. This belief prompted the establishment of Anglo-Saxon laws that prohibited heretical practices, including the burning of infants and the worship of cattle. Additionally, outsiders practicing paganism were frequently depicted in English folklore and may have played a role in the witch trials that swept through England. But was this perceived threat from paganism genuine or merely a figment of imagination?
As stated by the Venerable Bede
The Venerable Bede, a monk from the 12th century, has had a significant impact on how England views its pagan history. His work, often referred to as the first historical document of England, was written in 731 CE and has served as a key source for understanding Anglo-Saxon and English folklore for centuries. Many tales, including those about King Arthur by Geoffrey of Monmouth, are rooted in Bede’s writings.
Bede’s manuscript is notable for being the earliest account of how the Anglo-Saxons transitioned from paganism to Christianity during Pope Gregory the Great’s mission in 597 CE. While he focused more on celebrating the spread of Christianity than on detailing pagan customs, his insights have shaped our modern understanding of Anglo-Saxon paganism.
He depicted pre-Christian paganism as a structured religion with polytheistic idols kept in temples, overseen by high priests who led worship rituals. Practices that were clearly against Christian beliefs, such as polygamy, human sacrifice, and idol worship, were described as common among the pagans.
One striking example from Bede’s writings is the conversion of King Edwin of Northumbria in 627 CE, which illustrates the deep roots of paganism at the time. Edwin’s closest advisor was his high priest Coifi, and the king was devoted to pagan worship. However, after meeting the Christian missionary Paulinus of York, Edwin decided to convert to Christianity, encouraged by Coifi. In a dramatic gesture, Coifi publicly destroyed a pagan idol, declaring that he would burn the idols he had once worshipped in ignorance.
Despite this powerful moment of conversion, Bede also emphasizes the success of the Christian mission, suggesting that it effectively wiped out the pagan faith. According to him, by 731 CE, paganism in Britain had become a thing of the past.The painting “The Triumph of Flora” by Giovanni Battista Tiepolo, created in 1743 and housed at the Fine Arts Museum of San Francisco, raises an interesting point about the relationship between paganism and Christianity. Bedes claims that paganism nearly vanished with the rise of Christianity, but this view is challenged by English folklore traditions. These traditions preserve elements of pagan mythology, indicating that pagans likely continued to exist outside the mainstream religion, practicing nature worship and engaging in activities like magic, spells, and charms.
So, what do you think? Did a notable number of pagans remain on the fringes of society in England, and were they seen as a threat by the Christian community?
The Germanic Roots of Anglo-Saxon Pagan Beliefs
Saxon Raiders, by Richard Canton Wiidville II, 1921. Source: Howard Wiseman History. Bede’s depiction of a grand pagan religion, complete with temples, decorative idols, and priests, was largely influenced by the accounts of religious leaders rather than his own observations. This might explain some discrepancies in his narrative. Some historians suggest that Bede may have exaggerated the prominence of pre-Christian religions to highlight the strength of Christianity, showcasing how swiftly such an established faith was overshadowed by the true Christian doctrine!
Even without Bede’s writings, it’s clear that the Anglo-Saxon people engaged in non-Christian spiritual practices before their conversion. By the 4th century, Britain was officially a Christian kingdom as part of the Roman Empire. However, the arrival of Germanic settlers in the 5th century and the eventual decline of Roman influence brought new cultural elements. While we know that Roman Britons and Germanic tribes blended to some extent, the specifics of this emerging Anglo-Saxon society remain somewhat vague.Statue of an Anglo-Saxon Man, Spong Hill, England, c. 6th century CE. Source: Norwich Castle, via Teaching History with 100 Objects. Recent archaeological findings have shed light on pre-conversion beliefs. Cremation was evidently the norm before 597 CE, and this practice shifted significantly after that time. Many cremation sites consist of shallow pits containing urns or other vessels. One notable artifact, known as the Spong Man, was found in a burial site in Norfolk and dates back to the 6th century. This small human figure appears to have been intended to protect the deceased in the afterlife, suggesting that the Anglo-Saxons had spiritual traditions focused on preparing for what comes next.
Further insights into Anglo-Saxon pagan rituals have emerged from significant burial sites like Sutton Hoo. Dating back to the 6th or 7th century, archaeologists have discovered remains of dogs, horses, cattle, red deer, and pigs, indicating that animal sacrifice played a vital role in pre-conversion ceremonies. Additionally, they uncovered a wealth of grave goods, including silver and bronze weapons, silver bowls and spoons, gold purses, and woven cloaks. Among the most remarkable finds was an impressive eighty-nine-foot-long oak ship buried with the remains.Here’s a friendly paraphrase of your text:
Burial practices like these largely faded away after the 7th century, suggesting they were closely linked to religious beliefs that diminished following the conversion to Christianity. This also indicates a population with spiritual and theistic views. The weapons and ships found at Sutton Hoo reflect traditional Germanic pagan customs. Additionally, the helmets feature well-known scenes from German and Scandinavian mythology, while a Saxon lyre uncovered in the ship points to a lasting connection to Germanic heritage.
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What Became of English Paganism?
The image of medieval Germanic religion, filled with lavishly adorned kings and a rich tapestry of mythology, faded shortly after the conversion to Christianity. However, many familiar customs quickly emerged in its place.
As literacy increased with the spread of Christianity, references to magic became more prevalent in written documents. In the 7th century, the Councils of Clovesho brought together Anglo-Saxon kings for discussions that were documented. The Council of 747 highlighted the concerns among Christian leaders about the persistence of heretical pagan practices. Bishops were urged to inform their dioceses that practices such as divination, soothsaying, auspices, amulets, enchantments, and other ungodly activities were forbidden.
Some have suggested that this indicates a stubborn pagan population unwilling to fade away. However, it’s important to note that during this time, spreading new laws or information was challenging due to widespread illiteracy. Many Anglo-Saxons simply weren’t aware of the new Christian teachings, and traditional practices like charms and burial customs weren’t viewed as rebellious or heretical.
An example of this can be seen in an Old English healing spell. While we often link witchcraft to paganism, this particular spell references the wise god Wōden but also includes a line stating that Christ stands over all illnesses.
A recently uncovered golden pectoral cross, found with a young girl from the late 7th century, further illustrates how some practices thought to be pagan actually included Christian symbols.
Interestingly, this blending of beliefs worked both ways. Theodore of Tarsus, who served as Archbishop of Canterbury from 668 to 690 CE, promoted the use of healing stones and herbs to drive away evil spirits. Instead of viewing Medieval Christianity and paganism as two opposing forces, it seems they merged into a new form of English religion.
An account from a Scottish Chronicle shows that paganism was not regarded as a serious threat during the Medieval period. In 1282, in the seaport town of Inverkeithing, a priest gathered young girls from nearby areas and had them dance around a statue of the pagan god Bacchus while he carried a wooden representation of male genitalia. The chronicler described this event as shocking and unique, suggesting that rather than being seen as a dangerous influence, the priest was viewed as somewhat eccentric.
Pagan Beliefs and Unorthodox Practices in England During the Reformation
The concept of paganism as a threatening sect began to resurface during the 15th and 16th centuries in England, a time marked by significant religious upheaval. As various political and religious leaders started promoting Protestantism over the established Catholic Church, paganism became a useful reference point. John Calvin, a key figure in the Protestant Reformation, was particularly focused on paganism, often drawing parallels between its myths and Catholic beliefs. He criticized Catholic practices like saint worship and indulgences, likening them to pagan rituals, even stating that the Catholic faith was tainted with more unsavory superstitions than any paganism.
The Reformation sparked a renewed fascination with heresy, especially as England swung back and forth between Catholicism and Protestantism. This led to increasingly harsh measures against those deemed heretical, most notably during Bloody Mary’s reign, when she oversaw the execution of 287 individuals accused of religious dissent. Accusations of witchcraft were frequently directed at these so-called heretics, resulting in around 100,000 witchcraft prosecutions across Christendom from 1400 to 1775.
However, it’s important not to exaggerate the role of pagan cults in this period of panic. Shakespeare often wove pagan themes and Germanic folklore into his works without facing repercussions. Some critics argue that the pagan aspects in plays like King Lear reflect how Anglo-Saxon pagan mythology had been integrated into Christian culture. The frequency of witch trials actually supports this idea; while belief in magic was once seen as heretical, by the 1500s, a Christian interpretation of magic as devilry had emerged from traditional Anglo-Saxon stories.
Contemporary Views on Paganism
Margaret Murray, portrayed by Lafayette in 1928 (source: National Portrait Gallery, London), highlights the growing interest in paganism as a unique religion distinct from mainstream English beliefs during modern times. In the 18th and 19th centuries, Protestantism became increasingly linked with civility and order, especially when compared to the indigenous populations in British colonies. The spread of Christianity through missionary efforts and the enforcement of British rule were often justified as reasons for occupying lands within the Empire.
In England, there was an emerging curiosity about the exotic and non-Christian cultures found in the colonies, which led to the development of new fields like Anthropology and Ethnology. The establishment of the Theosophical Society in 1875, initially in Bombay, reflected this growing interest in alternative religious and cultural perspectives that originated from colonial experiences.
This fascination also extended to England’s own mystical and pagan history. Margaret Murray, an Egyptologist and member of a Folklore Society, began her career studying the spiritual practices of ancient Egyptian communities. However, in the 1930s, she shifted her focus to pagan traditions in England and introduced the witch-cult hypothesis. This theory suggested that the witch trials during Medieval times were a systematic effort to eliminate a passionate pagan community that had survived. She claimed that fertility cults were widespread in Medieval England and described various rituals, festivals, and initiation ceremonies that persisted long after the conversion to Christianity. According to her, the death of William II was actually a ritual sacrifice.
Murray played a significant role in shaping England’s understanding of its pagan heritage. Her research became part of university curricula and influenced popular writings about paganism, earning her the title “Grandmother of Wicca.” However, it’s important to note that both her witch-cult hypothesis and the Anglican fertility-cult thesis have been largely discredited today, with scholars agreeing that her claims lacked solid evidence and relied on questionable methods.The Cerne Giant in Dorset is a fascinating example of how interpretations of pagan mythology can be quite uncertain. While Margaret Murray’s work contributed to this discussion, it’s important to note that the Cerne Giant has often been linked to pagan worship due to claims made by 19th-century historians who suggested it depicted a Saxon god. However, more recent historians have pointed out that the first written mention of the Cerne Giant dates back to the 17th century. There’s still debate about what the figure actually represents, with some suggesting it might be inspired by Hercules or even a playful jab at Oliver Cromwell.
Similarly, Mummers plays, where amateur performers reenact classic stories like those of Robin Hood and King Arthur, also illustrate this theme. The term “mummer” comes from an Old English word meaning silent, and these plays have long been thought to connect with ancient pagan traditions. Yet, historians now agree that Mummers plays originated in the 18th century, during a time when there was renewed interest in England’s pagan heritage.
These examples highlight how modern perceptions of paganism are often shaped by misunderstandings and reinterpretations. From the Historia Ecclesiastica to today, the narratives surrounding this religion reflect not just historical truths but also the perspectives of the writers and society at their time.
