Scholarship is divided over whether there existed a tradition of recreational hunting in Anglo-Saxon England, in addition to pragmatic forms of venery, and the extent to which it was altered by the Normans after the Conquest. However, hunting scholarship has hitherto neglected the detailed account of a recreational royal deer hunt in the Vita S. Dvnstani. By analysing this account, which describes a hunt resembling a typically ‘Norman’ chasse par force de chiens, I reassess the evidence for the nature of hunting in laws, charters, and the archaeological record. I posit that the Anglo-Saxon aristocracy hunted in a similar manner to the Normans, and that hunting was a socially inscribed pursuit, legally restricted to the ruling classes long before 1066. This argument supports the definition of the disputed charter term haga (‘enclosure’) in certain instances as an Anglo-Saxon hunting park. Finally, I suggest the existence of a specialized Anglo-Saxon hunting dog developed specifically to hunt large quarry in the ‘Norman’ manner.
Despite his importance to later English medieval spirituality, the possibility of Pseudo-Dionysius's influence in Anglo-Saxon England remains unresolved, having been merely subjected to brief speculation. This article quantifies Pseudo-Dionysius's potential influence by tracing all evidence for Anglo-Saxon contact with the Corpus Areopagitum. Using Stock's model of “textual communities,” it reviews the study of Pseudo-Dionysius at Rome and the Carolingian court and discusses the level of intellectual exchange between Anglo-Saxon England and these Continental centers, with particular focus on Israel the Grammarian. It then discusses the unacknowledged presence of Pseudo-Dionysius's thought in Anglo-Saxon manuscripts and analyzes Hilduin's exposition of his theology in Passio Sancti Dionysii. It concludes that Pseudo-Dionysius was an influence on Anglo-Saxon thought. Beyond signaling the need for his influence on Anglo-Saxon spirituality and texts to be reconsidered, this article's suggestion of Pseudo-Dionysius's preconquest influence has implications for the accepted history of English medieval spirituality.
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