Is this a Viking Magic Wand?

For decades the experts at the British Museum believed that this item, discovered at a woman's grave from Norway was just a hook used in fishing. However, new research suggests that it was her 'magic wand' and that it was deliberately bent to destroy its power.

The Times newspaper reported that this item, a 90 cm long iron rod, was first brought to the British Museum in 1894. British Museum curator Sue Branning believes that it was probably a magical staff used to perform 'seithr', a form of Viking sorcery predominantly practiced by women.

She told The Times: "These are magical practices, which we don't fully understand. It involves divination, prophecy, communication with the dead and making people do things. Our rod fits, in terms of its form, with a number of these rods that turn up in the 9th and 10th century in female burials. They normally take the form of these long iron rods with knobs attached to them."

The rod would have been 'ritually' destroyed in order to prevent the sorceress from rising from the dead, or to stop anyone else from using it. Branning adds, "When we hear about the Vikings we hear all about the powerful warriors, but now we know there were also powerful women. These women were very well respected, but they were quite feared as well. They may have been on the margins of society. You might not want to get close to them because they have this power. The sources we have describe them as wearing blue and black cloaks with gems attached."

Visitors to the British Museum will be able to see the artifact when the new Early Medieval Gallery reopens on March 27th. Click here to visit the British Museum website.

Answering the questions 'May a Man Marry a Man?' and 'Who am I?' in the Middle Ages

May a Man Marry a Man? A Medieval Debate 

Charles J. Reid, a Professor at the University of St.Thomas and writer on religious issues for the Huffington Post, recently posted May a Man Marry a Man? A Medieval Debate, which takes look at how medieval writers approached the issue of same-sex marriage. The surprising thing, notes Professor Reid, is that they actually talked about this issue. He begins by referencing the work of Henry of Segusio, better known as Hostiensis, a 13th century canon law expert, who penned the question: "May a man marry a man?"

The answer was an emphatic no, and would remain so throughout the Middle Ages. Reid does it find interesting that many of the arguments against same-sex marriage that were first written over 800 years ago remain prominent today.

Click here to read his article.

Thomas Aquinas – Toward a Deeper Sense of Self

Therese Scarpelli Cory has written a very insightful piece on the Cambridge University Press blog on Thomas Aquinas – Toward a Deeper Sense of Self. It explores how St. Thomas Aquinas might approach the question 'Who am I?' and introduces us to Cory's new book Aquinas on Human Self-Knowledge. She writes:

"It’s a common scholarly myth that early modern philosophers (starting with Descartes) invented the idea of the human being as a “self” or “subject.” My book tries to dispel that myth, showing that like philosophers and neuroscientists today, medieval thinkers were just as curious about why the mind is so intimately familiar, and yet so inaccessible, to itself. (In fact, long before Freud, medieval Latin and Islamic thinkers were speculating about a subconscious, inaccessible realm in the mind.) The more we study the medieval period, the clearer it becomes that inquiry into the self does not start with Descartes’ “I think, therefore I am.” Rather, Descartes was taking sides in a debate about self-knowledge that had already begun in the thirteenth century and earlier."

Click here to read her blog post

Scholar to research charity and guilt in medieval Champagne

Adam Davis is a historian whose research causes him to straddle centuries on a daily basis. Now, the associate professor has received a yearlong fellowship from the National Endowment for the Humanities to dig deeper into the 12th and 13th centuries in Champagne, France. Davis will study hospitals, wills, charitable practices of the day, and even medieval guilt.

 On the face of it, examining the source documents of medieval French hospitals doesn’t sound like uncovering King Solomon’s mines, but Davis begs to differ. He says he’s actually studying a previously unknown charitable revolution.

 In earlier times, monasteries provided care for the poor and sick. But during the 12th and 13th centuries, wealthy laypeople founded hundreds of hospitals to provide for Europe’s needy. In the Middle Ages, hospitals were multifunctional religious institutions—almost a hybrid between a shelter, nursing home, and inn—housing the sick, poor, and powerless, as well as travelers.

“By the 13th century, hospitals had become one of the most popular recipients of charitable bequests,” says Davis. “In a number of regions, well over half of testaments, left by people from all cross-sections of life included bequests for hospices, hospitals, and leprosaries (quarantined houses for patients suffering from leprosy).”

Click here to read this article from Denison University

The medieval church’s ideological warfare

THE WAR ON HERESY
By R.I. Moore
Published by Harvard University Press, $35

 Long ago and far away, in lands now known as Southern France and Northern Italy, many people the church considered “bad” lived in small villages scattered throughout the countryside. They were known by various names -- Cathars, Waldensians, Manichees, Albigensians and Donatists. What they had in common was that their ideas were seen as wrong, a threat to the unity of Christian Europe. They therefore had to be snuffed out.

 This was in the 11th, 12th and 13th centuries. Their offense was heresy -- to believe or express an idea contrary to what was taught by the Roman Catholic church, and to refuse to “correct” that “wrong” idea. To refuse was to be tried, convicted and killed -- usually burned alive at the stake in the town square as an example to those who might insist on having ideas of their own. All this was by order of the church. The popes, who had already sent crusaders to the Holy Land to reclaim Jerusalem, would periodically send a local crusade to Southern France.

 But that was more than 800 years ago, and nothing like that could happen today. Is that clear?

Click here to read this book review from the National Catholic Reporter

The Geese Book – medieval manuscript now available online

One of the most interesting manuscripts of the late Middle Ages is now available online – The Geese Book, a lavishly and whimsically illuminated, two-volume liturgical book, can now be accessed through a project from the Arizona Center for Medieval and Renaissance Studies.

The Geese Book was produced in Nuremberg, Germany between 1503 and 1510, and gives the complete liturgy compiled for the parish of St. Lorenz, which was used until the Reformation was introduced in the city in 1525.

The volumes are renowned for their high quality decorative illumination including fanciful pictures, provocative and satirical imagery of animals, dragons, and wild people. The work takes its name from an enigmatic illustration showing a choir of geese singing from a large chant manuscript with a wolf as their choirmaster. A fox, who has joined the choir, extends his paw menacingly in the direction of one of the geese.

Click here to read this article from Medievalists.net

Medieval bestseller explores morality through science

Imagine a stick partially submerged in a pool of water. It appears to be broken at the point where water meets air, but in fact it is in one piece. This optical illusion is called refraction: as light passes from one medium to another, it bends and changes speed based on each medium’s refractive index, causing the stick in water to appear bent.

 Most people are familiar with the scientific definition of refraction. But have you ever considered it as a moral concept? Say there’s a man on the street digging through a dumpster. You might see him as being “broken.” But as refraction teaches us, things are not always as they appear.

 The idea that scientific principles might also have philosophical applications is explored in The Moral Treatise on the Eye, a text written in the late 13th century by Peter of Limoges. The Moral Treatise is a compilation of short narratives, or exempla, meant to help preachers deliver sermons. Each chapter offers a piece of knowledge about the field of optics. Peter of Limoges first explains the concept scientifically, and then gives a moral or religious interpretation, like in the refraction example.

 “Peter quotes Paul, saying that we see things in this world through a dark veil, but in the next life, you’ll see things as they really are,” says Richard Newhauser, an English professor in the College of Liberal Arts and Sciences at ASU. “In effect, what he’s saying is, in heaven there’s no reflection or refraction but only lines of direct sight.”

 The Moral Treatise on the Eye combines scientific thought with concepts of moral theology. This blending of disciplines is part of what appealed to Newhauser, who recently published a translation of the text with extensive explanatory footnotes.

Click here to read this article from Arizona State University

Christian Vikings - Christian burials in Denmark dated to 9th century

Danish Archaeologists have been busy digging around the old Cathedral in Ribe for several years. Here lies a cemetery, which was abandoned about 1050. The sensational character of the find has however more to do with the fact, that the earliest graves have been dated to around 850 – more than a 100 years before Denmark was officially Christianised according to the famous rune-stone of Harold Bluetooth in Jellinge.

All in all the archaeologists believe there were between 1500 -2000 graves in the cemetery of which at least 60 (and probably 75) belong to the earliest phase. The dead persons have been buried in a number of different types of caskets made of wood, one of which may even have been a small boat. However, the graves are all pointing towards East and no grave-goods have been found. Strontium analysis has shown that the buried persons grew up locally.

Click here to read this article from Medieval Histories

Turin Shroud ‘one of 40 fakes’

Not only is the Turin Shroud probably a medieval fake but it is just one of an astonishing 40 so-called burial cloths of Jesus, according to an eminent church historian.

Antonio Lombatti said the false shrouds circulated in the Middle Ages, but most of them were later destroyed.

He said the Turin Shroud itself – showing an image of a bearded man and venerated for centuries as Christ’s burial cloth – appears to have originated in Turkey some 1,300 years after the Crucifixion.

Lombatti, of the Università Popolare in Parma, Italy, cited work by a 19th century French historian who had studied surviving medieval documents. “The Turin Shroud is only one of the many burial cloths which were circulating in the Christian world during the Middle Ages. There were at least 40,” said Lombatti.

Click here to read this article from the Daily Mail

See also Pollen is evidence that the Holy Shroud is indeed a winding sheet

Censorship of 16th-Century Big Thinker Erasmus Revealed

More than 400 years before modern-day governments tried shutting down blogs or blocking tweets, two people tasked with censoring a sometimes-critic of the Catholic Church in Renaissance Europe took to their duties in very different ways: one with great beauty, the other with glue and, it appears, a message.

Now, two books, housed at separate libraries at the University of Toronto, illustrate two unusual approaches censors took when dealing with the same author, Erasmus.

Born in Rotterdam around 1466, Erasmus was a prolific writer who sought out wisdom in ancient Greek and Latin texts. His writings, mass produced thanks to the printing press, were at times critical of the Catholic Church.

By the time he died in 1536 the church was breaking apart, with splinter groups known as Protestants coming into conflict with the Catholics. English king Henry VIII was one of the most famous examples of a Protestant, creating a Church of England separate from church authorities in Rome.

Click here to read this article from LiveScience

See also Erasmus Redacted from the Thomas Fisher Library

Medieval 'cursing stone' discovered on Scottish island

An ancient stone thought to have been used for Christian prayers or curses has been uncovered on a Scottish island. A farm manager chanced upon Scotland's first known example of a bullaun stone on the Isle of Canna, in the Inner Hebrides.

Dating from around 800AD, the stones are associated with early Christian crosses like the one on Canna, and there are several well-known examples in Ireland. The stone is approximately 25cm in diameter, engraved with an early Christian cross and fits exactly into a worn hole in a large rectangular stone at base of the Canna cross.

National Trust for Scotland head of archaeology Derek Alexander said: "This is an amazing find. Bullaun stones tend to be found close to early Christian crosses in Ireland, but this is the first find in Scotland."

He added: "Canna has a long and fascinating history, and this find just tells us even more about the treasure trove that we have in the Trust's care. However, it is also a hugely important find for Scotland, adding more to our knowledge of this distant period in our nation's past. It will be interesting to see if more bullaun stones emerge around Scotland."

Click here to read this article from the UK Press Association

Margot Fassler wins 2012 Otto Gründler Book Prize

Margot Fassler, Keough-Hesburgh Professor of Music History and Liturgy at the University of Notre Dame, was awarded the 2012 Otto Gründler Book Prize for her book The Virgin of Chartres: Making History Through Liturgy and the Arts.

The prize was announced on Friday at the International Congress on Medieval Studies at Western Michigan University. Her book examines the history of the Cathedral of Notre Dame in Chartres, France, drawing on local histories, letters, obituaries, chants, liturgical sources, and reports of miracles to explore the cult of the Virgin of Chartres and its development in the 11th and 12th centuries. The book explores how the past was made in the central Middle Ages and argues for an understanding of the liturgical framework of time.

“It was especially meaningful to win this prestigious award in 2012,” Fassler says, “because I am the third Notre Dame faculty member in a row to win, joining my colleagues John Van Engen and Thomas Noble— all three of us fellows of Notre Dame’s Medieval Institute.”

Click here to read this article from Medievalists.net

Medieval walk organisers hope to rival Spanish pilgrimage tradition

A medieval pilgrimage route to major historic religious site is to be resurrected – and organisers hope it will grow to rival a similar event in Spain.

The Way of St Andrews will allow travellers to a route taken by 11th and 12th century Christian devotees who flocked to the Fife town, once home to the largest church in Scotland.

Those behind the trail hope the 62 mile trip, starting from St Mary’s Cathedral in Edinburgh, could prove as popular as the Camino de Santiago de Compostela in northern Spain.

Click here to read this article from Deadline News

See also Supporters hope revived ‘Way of St Andrews’ will attract tourists


Click here to visit the Way of St Andrews website

Lust, Lies And Empire: The Fishy Tale Behind Eating Fish On Friday

It sounds like the plot of a Dan Brown thriller: A powerful medieval pope makes a secret pact to prop up the fishing industry that ultimately alters global economics. The result: Millions of Catholics around the world end up eating fish on Fridays as part of a religious observance.

This "realpolitik" explanation of why Catholics eat fish on Friday has circulated for so long, many people grew up believing it as fact. Some, myself included, even learned it in Catholic school. It's a humdinger of a tale — the kind conspiracy theorists can really sink their teeth into. But is it true?

"Many people have searched the Vatican archives on this, but they have found nothing," says Brian Fagan, a professor emeritus of archaeology at the University of California, Santa Barbara, whose book, Fish On Friday, explores the impact of this practice on Western culture.

The real story behind fish on Fridays turns out to be much better.


Click here to read this article from NPR

Archaeologists uncover pre-Christian temple in Norway

A fascinating discovery is shedding light upon pre-Christian Scandinavian religion and early Christian inroads into Norway. In the Norwegian press, this highly important find is being called "unparalleled," "first of its kind" and "unique," said to have been "deliberately and carefully hidden" - from invading and destructive Christians.

Located at the site of Ranheim, about 10 kilometers south of the Norwegian city of Trondheim, the astonishing discovery was unearthed while excavating foundations for new houses and includes a "gudehovet" or "god temple." Occupied from the 6th or 5th century BCE until the 10th century AD/CE, the site shows signs of usage for animal sacrifice, a common practice among different peoples in antiquity, including the biblical Israelites. (E.g., Num 7:17-88) Over 1,000 years ago, the site was dismantled and covered by a thick layer of peat, evidently to protect it from marauding Christian invaders. These native Norse religionists apparently then fled to other places, such as Iceland, where they could re-erect their altars and re-establish the old religion.


Click here to read this article from Examiner.com

Archaeologists discover 7th-century Anglo-Saxon teenager with golden cross

One of the earliest Anglo-Saxon Christian burial sites in Britain has been discovered in a village outside Cambridge. The grave of a teenage girl from the mid 7th century AD has an extraordinary combination of two extremely rare finds: a ‘bed burial’ and an early Christian artefact in the form of a stunning gold and garnet cross.

The girl, aged around 16, was buried on an ornamental bed – a very limited Anglo-Saxon practice of the mid to later 7th century – with a pectoral Christian cross on her chest, that had probably been sewn onto her clothing. Fashioned from gold and intricately set with cut garnets, only the fifth of its kind ever to be found, the artefact dates this grave to the very early years of the English Church, probably between 650 and 680 AD.

In 597 AD, the pope dispatched St Augustine to England on a mission to convert the pagan Anglo-Saxon kings; a process that was not completed for many decades. Using the latest scientific techniques to analyse this exceptional find could result in a greater understanding of this pivotal period in British history, and the spread of Christianity in eastern England in the Anglo-Saxon period.

Click here to read this article from Medievalists.net

Stanford lectures, research examine sexuality, religion and the cosmos

Perspectives on the relationship between gender and religion come from sources as far apart as studies of medieval Christian interpretations of the body and modern efforts to achieve equality in Tibet.

That often tangled relationship is being explored at Stanford through a series of lectures, coursework and research.

Religion professor Hester Gelber's most recent research, for example, focuses on how medieval men and women perceived the rules and laws governing the divine cosmos and their place within it.

Her upcoming project, "With Justice and Mercy: The Medieval Retributive Cosmos," examines "the way in which the religious cosmic structure exacts justice and how people inhabit that cosmic structure," said Gelber.

Click here to read this article from the Stanford Report

Judgement Day is on the way: Leicester historian on Medieval ‘end of days’ research

The English scholar Bede (c.673-735) is often regarded as the father of English history, principally because of his five-volume epic Historia ecclesiastica gentis Anglorum. But a new volume by Dr Peter Darby from our School of Historical Studies concentrates on a less well known aspect of Bede’s multi-faceted career.

Using his extensive Biblical knowledge and the impressive library of the monastery at Wearmouth-Jarrow where he spent his life, Bede wrote many works of theology and exegesis (the interpretation of biblical texts). Within these volumes Bede dealt at length with eschatology, the study of the end of days, and this is the subject of Dr Darby’s new book, Bede and the End of Time.

At this point, the Bible (still in Latin and copied by hand of course) was regarded as the definitive, literal work of God which, as well as describing history – the Old Testament period (from the Garden of Eden onwards) and the New Testament accounts of Christ’s life and times – also provided a framework for what was going to happen before, during and after Judgement Day. Bede was able to use his detailed memory of scripture to pick references to future events from throughout the Old and New Testaments and then sought to correlate them into a workable whole, including resolutions of the contradictions and paradoxes which he encountered.

Click here to read this article from the University of Leicester

Minnesota professor receives funding to research medieval religious women in Germany

In the past year, Jennifer Deane, associate professor of history at the University of Minnesota Morris, has received two grants: the University of Minnesota Grant-in-Aid-of-Research and a National Endowment for the Humanities Summer Stipend, which fund her research on the “beguines” or lay religious women of medieval Germany. The grants have enabled her to make several trips to archives and libraries in Germany, and to share ideas and research findings with European colleagues.

For years, Deane has been passionate about studying the lay religious women of medieval Europe often known as “beguines”, whose hundreds of independent communities were mainly centered in the Low Countries, the Rhine region, France, and German-speaking lands. Beguines were not nuns, but single laywomen who gathered in pious households and observed a chaste and humble lifestyle in some ways similar to that within a monastery. However, they were also deeply embedded in local communities, had strong connections to secular and religious authorities, and provided charitable service such as prayer and teaching children. Despite their modest and innocuous existence, beguines’ semi-religious status drew inquisitorial attention in the fourteenth century, distorting their image to this day—for those who have even heard of them.

Click here to read this article from Medievalists.net

Objects of Devotion: The Material Culture of Italian Renaissance Piety, 1400–1600

An earthquake ravages a small town in central Italy. Catastrophic fissures rip through the buildings; desperate cries can be heard from those whose houses are collapsing; others try to attract attention by standing on rooftops and waving their hands but to no avail. Only one home stands firm while the buildings all around it crumble to the ground. Here, the Viadana family kneels in quiet prayer; husband, wife and four sons, all neatly attired and strikingly tranquil amid the chaos, appeal to their local saint, Nicholas of Tolentino.

This compelling image is preserved among the remarkable collection of ex votos at Tolentino, in the Marche region of central Italy: nearly 400 painted wooden boards, dating from the 15th to the 19th centuries, usually about a foot long and orientated horizontally, purchased or commissioned by those who had been granted a miracle thanks to the intervention of St Nicholas.

Ex voto means ‘in fulfilment of a vow’ and the idea was that when one prayed to the Virgin Mary or to the saints for a miracle one would promise to leave an offering in return for a favour granted. This is why, in Italy and in other Catholic countries, shrines are sometimes bursting with objects and pictures like this one, each recording the miraculous activities of God’s busiest saints.

I have been drawn to thinking about ex votos as part of my project on ‘Objects of Devotion: The Material Culture of Italian Renaissance Piety, 1400–1600’ funded by a Leverhulme Trust Major Research Fellowship. My research reacts against the common misconception of the Renaissance as a secular age, characterised by luxury, individualism, worldliness and scepticism.

Click here to read this article from Medievalists.net

What Medieval Times Teach Us About Respecting the Dead

The viral video of a group of U.S. Marines urinating on dead bodies in Afghanistan is getting called a lot of names: "horrifying," "barbaric," "medieval."

People who study the Middle Ages tend to get a little bristly when what we study is used as a synonym for everything horrible and backwards. In this case, though, what the Marines are allegedly doing in the video does remind me of the strange events of 1428 when church officials dug up the body of English reformer John Wycliff, who, among other things, suggested that the Bible should be translated from Latin into languages that ordinary people could read. Forty-four years after his death, his beliefs were at the center of England's home-grown heresy, Lollardy, and the folks in power responded by disinterring Wycliff and burning his body. His ashes, like Joan of Arc's would be a few years later, were thrown in a river so that no one would be able to give the remains a proper burial.

2011 was a banner year for those of us who make a living studying the dead. The Apple Store in downtown Palo Alto became an impromptu shrine after Steve Jobs' death, covered with notes and personal messages to the tech giant. His funeral was a grand affair that shut down large parts of Stanford's campus.

I study rituals of death and dying, so I avidly followed descriptions of the funeral and Jobs' quotes on death that were making the rounds. I also made sure to not schedule a library visit on the days that campus was in lockdown in honor of Jobs and the dignitaries who paid their respects at Memorial Church.

Click here to read this article from the Huffington Post