The impact of the arrival of Christianity in Anglo-Saxon literature and
culture.

1. Arrival of Christianity to Anglo-Saxon kingdoms.

a. two directions – from Ireland and from Rome.
b. Irish missionaries like St. Columba – the establishment of a monastery in Iona,

Scotland (563 A.D.).

c. The mission of St. Augustine (St. Augustine of Canterbury) in 597 A.D.
d. the Synod of Whitby, 664 A.D., ending the discord between Irish and Roman

Christianity

2. Anglo-Saxon culture as growing out of several cultures:

a. Germanic heritage (from the continent).
b. Celtic elements (both those of the Romanized Celts and pagan Celts).
c. The memory of the power of Rome and classical culture.
d. Christian ideas and ideology – initially a mixture of pagan and Christian elements

and influences.

e. Several examples of the evidence for the existence of two cultures and two

traditions side by side:

1. the names of week-days in English. Óðinn – Wotan/Wodan – Wodansdæg

– Wednesday.

2. possible connections between Old Norse gods and Christianity: Baldr –

Christ, Óðinn – hanging on the Yggdrasil tree to obtain the wisdom of
runes.

3. Irish crosses – cross superimposed on the solar symbol.
4. the poem Heliand (Saviour) in Old Saxon (on the continent), ca. 825 A.D.,

also known as the Saxon Gospel.

5. the so-called Frank’s casket (see below), ca. 650 A.D., Northumbria.
6. the concept of the middangeard – Middle Earth/Middle Yard – in

"Cædmon’s Hymn” from 670 A.D., similar to Old Norse Midgaard.

3. The kingdom of Northumbria in the late 7th and 8th century:

a. the growth of monasteries and their importance as cultural and intellectual centres.
b. the idea of the so-called Northumbrian revival (also called Northumbrian

renaissance).

c. Insular art: production of beautifully illuminated manuscripts (like the Lindisfarne

Gospels) in the 7th and 8th century.

d. Anglo-Saxon intellectuals: bishop Aldhelm of Wessex (639-709A.D.), Abbess

Hild of Whitby (614-680 A.D.), Bede of Northumbria (673-735 A.D.).

4. “Translation of the new faith”: the vision of Christ in The Dream of the Rood – the

heroic element and Christianity.

a. recorded on a stone cross (Ruthwell, 8th c. Northumbria) and in a manuscript

found in Italy (the Vercelli Book).

b. Christ as a hero similar to pagan heroes or warriors – modified vision of

crucifixion.

Cædmon’s Hymn, translation from Bede’s Latin text, dated by him to 670 A.D.

Nu sculon herigean heofonrices weard,
Meotodes meahte and his modgeþanc,
weorc wuldorfæder, swa he wundra gehwæs,

ece drihten, or onstealde.

He ærest sceop ielda bearnum

heofon to hrofe, halig scyppend;

þa middangeard moncynnes weard,

ece drihten, æfter teode
firum foldan, frea ælmihtig.

Now we must praise heaven-kingdom’s Guardian
The Measurer’s might and his mind-plans,
The work of the Glory-Father, when he of wonders of every one,
Eternal Lord, the beginning established [i.e. the beginning of every wonder]
He first shaped for men’s sons
Heaven as a roof, holy Creator [Shaper];
Then middle-earth mankind’s Guardian,
Eternal Lord afterwards made,
For men earth, Master almighty.

Franks casket made of the whale bone (7th c.): front panel (enlarged to the right) with a scene from
Germanic mythology and the adoration of newly-born Christ by the three Magi (on the right).