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‘The last king of medieval Frisia’: Redbad and the Anglo-Saxon missionaries
In the upcoming blockbuster movie Redbad (2018), the Frisian king Redbad (d. 719) is depicted as an early medieval Frisian freedom fighter, defending his people against Frankish warriors and Anglo-Saxon missionaries (for a link to the trailer, see below). Late medieval Frisian sources, however, paint a wholly different image of Redbad: a Danish tyrant and “unfrethmonne” [lit. ‘un-peace-man’] who suppressed the Frisian people. This blog post discusses the dealings of the ‘historical Redbad’ with Anglo-Saxon missionaries, as well as two later medieval legend surrounding this ‘last king of the Frisians’.
“Enemy of the Catholic Church”: Redbad and the Anglo-Saxon missionaries
Around the year 720, the Anglo-Saxon abbess Bugga wrote to the Anglo-Saxon missionary Boniface, congratulating the latter with the death of the Frisian ruler Redbad (d. 719):
A tenth-century copy of Bugga’s letter to Boniface. Munich, Bayerische Staatsbibliothek, Clm 8112, fol. 105v.
Postea inimicum catholicae ecclesiae Rathbodum coram te consternuit. Deinde, per somnium temet ipso revelavit, quod debuisti manifeste messem Dei metere et congregare sanctarum animarum manipulos in horream regni caelestis.
Next he laid low before you Redbad, that enemy of the Catholic Church. Then he revealed to you in a dream that it was your duty to reap the harvest of God, gathering in sheaves of holy souls into the storehouse of the heavenly kingdom.
Bugga’s classification of Redbad as “inimicum catholicae ecclesiae” [enemy of the Catholic Church] was probably based on the fierce resistance Redbad had come to show to Christian missionaries.
Redbad had not always been this hostile. The Anglo-Saxon chronicler Bede (d. 735), for instance, described how the Anglo-Saxon preacher Wictbert had been allowed to preach for two years in Redbad’s realm, albeit without any result (Ecclesiastical History of the English People, bk. V, ch. 9 – source). Another Anglo-Saxon missionary, Willibrord (d. 739), did not succeed in converting Redbad either, as the Life of Willibrord (c. 796) by Alcuin relates:
He [Willibrord] had the boldness to present himself at the court of Radbod, at that time King of the Frisians and like his subjects, a pagan. Wherever he travelled he proclaimed the Word of God without fear; but though the Frisian king received the man of God in a kind and humble spirit, his heart was hardened against the Word of Life. (ch. 9 – source)
Redbad’s reluctance towards the Christian faith probably had everything to do with the fact that these missionaries cooperated with the Franks led by Pepin of Herstal (d. 714), who sought to expand his territory into Frisia. After Pepin’s death in 714, Redbad made use of the polical chaos in Francia to reconquer bits and pieces of Frisia where the Franks had extended their rule, destroying various Christian places of worship in the process.
Redbad and the area under his rule (Source: Wiki Commons)
Having succeeded his father Aldgisl in c. 680, Redbad’s reign lasted for a considerable time, close to forty years. While he initially had to admit defeat to the expanding Frankish forces, he eventually overcame his southern enemies and remained a feared and powerful military ruler until his death in 719. Movie material, indeed!
In and out of bath with Redbad
Redbad refusing to be baptised by Saint Wulfram (Source: J. Wagenaar, Vaderlandsche Historie (Amsterdam, 1749), 370)
The most famous legend surrounding Redbad concerns his baptism. First recorded in a saint’s life of the Frankish missionary Wulfram (d. 703), the legend relates how Redbad had been persuaded to accept baptism and had already put one foot in the baptismal font. Before completing the ceremony, Redbad asked Wulfram: “Will I see my ancestors in the hereafter?” To which Wulfram, rather bluntly, replied: “Of course not, they are in Hell; you will join the ranks of the blessed in Heaven!”. Redbad next retracted his foot and exclaimed that he would rather be with his ancestors in the torments of Hell than spend eternity with saintly strangers in Paradise. As such, Redbad earned a reputation as a stone-hearted, reluctant pagan. Occasionally, the legend of Redbad’s baptism is ascribed to the Anglo-Saxon missionary Willibrord, as on this early-16th-century orphrey, now in Museum Catharijneconvent (Utrecht):
Redbad retracted his foot from the baptismal font. On the right: Anglo-Saxon missionary Willibrord (Source: https://www.catharijneconvent.nl/adlib/41334/)
“Unfrethmonne”: Redbad in late medieval Frisian texts
As might be expected, Redbad’s reputation as a fierce enemy of the Church did not make him into a beloved historical figure in the later Middle Ages, even in Frisia. In fact, various Old Frisian texts depict him as a foreign tyrant, who surpressed the Frisian people. The heroes in these later Frisian stories are Willibrord and the great-grandson of Pepin of Herstal, Charlemagne (d. 814). The latter, in particular, is described as the person responsible for giving the Frisians their freedom. That freedom was much needed, since according to one of the oldest Old Frisian texts, The Seventeen Statutes and the Twenty-Four Land Laws, surviving in the First Riustringer Codex:
Hwande alle Frisa er north herdon Redbate, tha unfrethmonne, al thet frisona was. (W. J. Buma, De eerste Riustringer codex [The Hague, 1961], iii 76-77).
[Because all Frisians first belonged to the North, to Redbad, the un-peace-man, all that was Frisian]
In a later manuscript, Redbad ‘the un-peace-man’ was even called a Danish king: “tha Deniska kininge” (W. J. Buma, Het tweede Rüstringer handschrift [The Hague, 1954], ii 32).
Old Frisian (8th-16th centuries) is closely related to Old English. This image shows a copy of the Brokmerbrief or Law of Brokmerland (Wiki Commons)
Perhaps the most intriguing representation of Redbad is found in the fifteenth-century Gesta Fresonum, a translation of the Latin Historiae Frisiae. Here, Redbad, the king of Norway and Denmark, is linked to the biblical Pharaoh:
Als dy bose coninck Pharo anxte hiede fan dae kynden fan Israhel, dier om dede hy hy arm grete aermoed ende ayndom. Aldus dede dy quade tyran Radbodus … Disse mackede grate ayndom wr dae Friesen… (W. J. Buma, P. Gerbenzon & M. Tragter-Schubert, Codex Aysma [Assen 1993], v. 7)
[Like the evil king Pharaoh feared the children of Israel, for which he inflicted on them great poverty and slavery. So did this cruel tyrant Redbad who brought the Frisians to great slavery…]
The same text heralds Willibrord as the new Moses (leading the Frisians from captivity) and Charlemagne as the new David, defeating Goliath (=Redbad). The way Charlemagne defeats Redbad is peculiar, to say the least. Instead of a fight to the death, they agree that whoever manages to stand still for the longest time, without bending his knees or bowing down, would rule over the Frisians. After some time, Charlemagne thinks of a cunning plan: he drops his handkerchief. Redbad, foolishly, picks it up and, the moment he bends down, Charlemagne exclaims: “ha, ha ha! Dit is worden myn knecht, dier om is dit land myn!” [hahaha! He has become my servant, therefore this land is mine!] (Ibid., v. 17). Redbad admits his defeat and Charlemagne frees the Frisians from their tyranical un-peace-man. Naturally, the whole event is a myth, if only because Redbad died in 719, years before Charlemagne was even born.
The historical Redbad, it seems, has become something of a victim of imaginative hagiographers and chroniclers. That each period creates its own Redbad is demonstrated by the trailer to the upcoming movie Redbad (2018), which depicts him as an early medieval Frisian freedom fighter, heroically shielding his people from ambitious Frankish warlords and overzealous Anglo-Saxon missionaries:
Clearly, Redbad’s rejection of Christianity is no longer seen as problematic in this film, which may not bode well for the representation of the Anglo-Saxon missionaries!
Poster for Redbad (2018) and stills from the film: showing Anglo-Saxon missionaries Willibrord (Jack Wouterse) and Boniface (Egbert-Jan Weber)
If you liked this blog post, you may also enjoy:
- The Latest Miracle of Anglo-Saxon Missionary Saint Adalbert of Egmond (d. c.740)
- Anglo-Saxons in the Low Countries: Boniface in Dorestad
- A pug’s guide to medieval Holland
© Thijs Porck and Dutch Anglo-Saxonist Blog, 2018. Unauthorised use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Thijs Porck and Dutch Anglo-Saxonist Blog with appropriate and specific direction to the original content.
Anglo-Saxons in the Low Countries: Boniface in Dorestad
During the early Middle Ages, several Anglo-Saxons made their way to what is now the Low Countries, as missionaries, pilgrims, mercenaries and refugees. On this blog, I will regularly shed light on places in The Netherlands and Belgium associated with these visitors from early medieval England. This post focuses on the early medieval town Dorestad (present-day Wijk bij Duurstede, The Netherlands), which was visited as well as shunned by various Anglo-Saxons. In particular, this post reports on the exhibition ‘Boniface in Dorestad 716-2016’ in Museum Dorestad (18 June-7 December, 2016).
“Boniface arrives in Dorestad A.D. 716” – Memorial plaque celebrating 1300-year anniversary of Boniface’s landing in Dorestad, installed May 2016, in the wall of the Grote Kerk, Wijk bij Duurstede
Dorestad: Flourishing Frisian trade centre that fell prey to Vikings?
Modern-day Wijk bij Duurstede is a relatively small Dutch town south of Utrecht and little recalls the grandeur of this place some thousands years ago, when it was known as ‘Dorestad’. During the early Middle Ages, the docks would have been crawling with international traders, shipping wine, stones and slaves along the important rivers Rhine and Lek. Its inhabitants, first the Frisians and later the Franks, used Dorestad as a trading hub that connected the Rhineland and the North Sea.
Dorestad’s status as a successful merchant town came to an end in the ninth century. Generations of Dutch school children have been told how the Vikings ransacked Dorestad, inspired by a famous educational plate by J.H. Isings (1927; see below). The local museum, Museum Dorestad, notes that this is only part of the story: apart from Viking incursions, Dorestad also had to deal with a declining economy, as well as Frankish rulers who began to favour other trading towns (Tiel and Deventer) for geo-political reasons. You can find a lot more information about medieval Dorestad on this website, which is affiliated with the museum. In the remainder of this post, I will focus on the Anglo-Saxon visitors to Dorestad.
“Vikings sack Dorestad” – Famous educational plate made by J. H. Isings in 1927
Anglo-Saxons in Dorestad: Scholars, traders and missionaries
- Nam tibi Hadda prior nocte non amplius una
- In Traiect mel compultimque buturque ministrat :
- Utpute non oleum nec vinum Fresia fundit.
- Hinc tua vela leva, fugiens Dorstada relinque:
- Non tibi forte niger Hrotberct parat hospita tecta (Alcuin, Cartula, perge cito, ll. 8-12)
[Because prior Hadda will provide for you no more than one night, in Utrecht, he serves honey, porridge and butter, since Frisia does not produce oil or wine. Hoist your sails away from here, leaving and ignore Dorestad, for the black Hrotberct really will not prepare hospitable houses for you]
Gold tremissis minted in Dorestad, c. 600-675. Inscriptions: DORESTATE; RIMOALDUS M. Found in Cawood, North Yorkshire, in 2007 (source: PAS Unique ID SWYOR-B502C5. Image used on a CC BY 2.0 licence from © The Portable Antiquities Scheme.)
In his poem Cartula, perge cito [Little map, move quickly], the Anglo-Saxon scholar Alcuin of York (d. 804) recounts a journey he had made along the river Rhine. The poem is full of interesting, local details, such as his report that, in Utrecht, honey, porridge and butter were served in lieu of oil and wine. Notably, Alcuin told his readers to shun Dorestad, since a particularly nasty and greedy trader Hrotberct lived there.
Despite Alcuin’s advice, Anglo-Saxons regularly visited Dorestad, primarily for trade. This much becomes clear from numismatic evidence. Coins minted in Dorestad, for instance, have been found in England. In 2007, a gold tremissis bearing the inscriptions DORESTATE and RIMOALDUS M was found in North Yorkshire – a seventh-century coin apparently made in Dorestad by a man named Rimwald(us). Similar golden coins from Dorestad, made by one Madelinus, have also been unearthed in England, as well as in Norway and Belgium – attesting to Dorestad’s status as an international trade hub (see overview here). Vice versa, a silver sceat from Kent was found in Dorestad and is now on display in Museum Dorestad. Browsing the Portable Antiquities Scheme website (a great resource, documenting small finds by amateur archaeologists in England and Wales), I was able to identify a version of the exact same coin: found in 2013, in Barnham, Kent (see below). The two coins are so similar they may well have been struck with the same coin die!
Top left: Kentish sceat found in Dorestad (source); Bottom left: Kentish sceat found in Barnham, Kent, in 2013 (source: PAS Unique ID KENT-EAF0C8. Image used on a CC BY 2.0 licence from © The Portable Antiquities Scheme. I mirrored one side of the coin to match the Dorestad coin); Right: Poster for “Boniface in Dorestad 716-2016” exhibition at Museum Dorestad
Aside from Anglo-Saxon traders, Anglo-Saxon missionaries also visited Dorestad. The greatest of these may have been St. Boniface (d. 754), who first set foot in Dorestad 1300 years ago, in 716. His visit is commemorated this year (2016), with an exhibition in the local museum, Museum Dorestad.
Boniface in Dorestad 716-2016: From bishop-martyr to USB stick
The exhibition, on the top floor of the small museum, consists of one, well-packed room. Along its walls, informative posters relate Boniface’s life story: Born as Wynfreth in the south-west of England (possibly Crediton), he became a monk and would lead various missions to Frisia and Germany. The first of these missions, in 716, brought Wynfreth to Dorestad, but his efforts to convert the pagan Frisians had little success. He returned a few years later and, with great zeal, preached the Gospel, cut down holy oaks and founded various monasteries and churches among the German peoples. His efforts earned him the title of ‘Apostle of the Germans’, as well as his new Roman name ‘Bonifatius’, or Boniface. When Boniface was well in his seventies, he still travelled to Frisia to continue his missionary activities, until, in 754, he was murdered, possibly near Dokkum. The story of his death is well known: ambushed by Frisian robberts, the elderly Boniface iconically shielded his head from the blows with his Gospel-book. Alas! The book was to no avail and Boniface died by the hands of the pagans. A martyr was born and Boniface was soon venerated as a saint. The exhibition in Museum Dorestad is illustrated nicely with altar pieces and plates showing scenes from the life of the Anglo-Saxon saint. A particular highlight of this part of the exhibition was a little star-shaped reliquary with a tiny piece of Boniface-bone inside. I have never been this close to an Anglo-Saxon!
I may have enjoyed the second part of the exhibition even more than the first. This part dealt with the Nachleben of Boniface – his afterlife. After the Middle Ages, people generally seem to have forgotten about Boniface (apart from some local cults), even though he was the patron saint of brewers, tailors, bookshop keepers, traders and vile makers! However, the Anglo-Saxon saint made a comeback at the end of the nineteenth century. Specifically, German nationalism adopted Boniface as the ‘Apostle of the Germans’; monuments and events in honour of Boniface also celebrated German nationhood. More recently, the Anglo-Saxon saint was adopted for more commercial means. The exhibition showed a Boniface cigar box, Boniface delftware plates, Boniface mints and even a Boniface USB stick! Naturally, the patron saint of brewers also has his own brand of beers: Boniface beer! (Note: Boniface wasn’t the only Anglo-Saxon missionary to be celebrated in beer, see this blog)
Some highlights of the exhibition. Top left: miniscule relic of Boniface; Top middle: Boniface on a delftware plate; Right: Flyer for Boniface beer; Bottom left: Boniface USB stick
The attention for this commercial side to Boniface in the Dorestad Museum exhibition need not surprise us: apparently, the inhabitants of Wijk bij Duurstede have inherited some of the mercantile interests of their early medieval predecessors!
If you liked this post, you may also enjoy:
Old English is alive! Five TV series and movies that use Old English
Even though the last native speaker of Old English died over 900 years ago, the language of the Anglo-Saxons is making a comeback in modern cinema. This blog post calls attention to five TV series and movies that use Old English.
1. The Rohirrim speak Old English: The Lord of the Rings: The Two Towers (2002)
J.R.R. Tolkien was a professor of Old English at the University of Oxford and his fictional work is infused with his academic interests: the languages and literatures of the peoples of the medieval North-West. The Rohirrim, in particular, were modeled on the Anglo-Saxons. The riders of the Mark (itself based on the Anglo-Saxon kingdom Mercia) even speak Old English in the books, as when Éomer greets Théoden with “Westu Théoden hal!” (cf. “Wæs þu Hrothgar hal!” Beowulf, l. 407). The names of the Rohirrim also derive from Old English: Théoden means ‘king’ (< Old English þeoden) and Éomer means ‘famous horse’ (< Old English eoh ‘horse’ + mær ‘famous’). (If you are interested, I wrote an article on the influence of Old English language and literature on Tolkien’s The Hobbit, which you can find among my publications)
In the successful movie adaptations, the use of Old English (regrettably) is scarce and limited to the extended edition of the Two Towers. In a scene called ‘the funeral of Théodred’, Éowyn (‘horse-joy’) sings a funeral dirge, in Old English (singing starts at 0:48):
Bealocwealm hafað
freone frecan. forþ onsended
giedd sculon singan. gleomenn sorgiende
on Meduselde. þæt he ma no wære
his dryhtne dyrest. and maga deorost.[Baleful death has sent forth the noble warrior, sorrowing singers will sing a song in Meduseld that he is no more, dearest to his lord and dearest to his kinsmen.]
The actress Miranda Otto actually does a great job when it comes to pronouncing the Old English (would she have followed a course?). The song also features a line which is similar to Beowulf, ll. 2265b-2266: “bealocwealm hafað / fela feorhcynna forð onsended” [baleful death has sent forth many warriors].
2. It speaks? IT SPEAKS! In Old English! Beowulf (2007)
Robert Zemeckis’s adapatation of Beowulf did not only give us a 3D animation of Angelina Jolie as Grendel’s mother (naked, clad in gold, with a tail), he also had the monsters attempt to speak in Old English. An intriguing example can be seen here, in the scene where Grendel loses his arm:
Beowulf: Your bloodletting days are over, demon!
Grendel: Arr – Ic nat daemon eam [I am not a demon]
Beowulf: It speaks? IT SPEAKS!
Grendel: Hwæt eart þu? [What are you?]
Arguably, the Old English is not very well done and the pronunciation is awful (there is some more in Grendel’s death scene, where you can hear ‘min sunu’ and ‘sin nama wæs Beowulf’). The decision to have the monsters (attempt to) speak Old English, though, is an interesting one: is it a way of stressing their antiquity? To separate them from the human world? To emphasise their monstrosity (I would hope not!)?
3. The magic of Old English: BBC’s Merlin (2008-2012)
The BBC series TV series focusing on the adventures of the young Merlin at Arthur´s court used Old English as the language for the various magical spells. A rather odd decision, seeing as Merlin should probably be associated more with the Celtic speaking peoples, rather than with the Old English speaking Anglo-Saxons that were fought by the pseudo-historical Arthur. Here are all the spells from the first series:
“Berbay odothay arisan quicken” <Old English Bebiede þe arisan cwican [I command you to arise alive]
(You can find more transcriptions of spells here)
The pronunciation, again, leaves something to be desired. However, often the Old English spells make sense, as in the example quoted above: Merlin wants to make a statue of a dog come alive; he tells it to come alive in Old English; presto! The dog is alive (it also affects the snakes painted on a shield in the next scene). If only that worked in real life!
4. The Shadow of Boniface: De Schaduw van Bonifatius (2010)
De Schaduw van Bonifatius [The Shadow of Boniface] is an ambitious short film, directed by Thijs Schreuder as a graduation project for the Film Academy in Amsterdam. It focuses on the missionary activity of the Anglo-Saxon Boniface (d. 754) in Frisia. While the film was praised for its use of special effects (similar to the LOTR-movies), its use of languages is also of interest: all dialogues are in Latin, Old English and Old Frisian.
I particularly like the scene that starts at 08:00, in which Boniface confronts a group of pagan Frisians at their sacred tree. Boniface speaks in Old English, the Frisian leader replies in Old Frisian. Seeing as these two medieval languages are closely related, it is highly probable that the Anglo-Saxon missionaries in Frisia could indeed converse with the people in their native tongue:
Boniface: Ondfo Godes lufu! Ondfo His miltse! [Receive God’s love! Receive his mercy!]
Frisian chief: Bonifatius! Thi mon ther thera Fronkena leinlika gode menniska bibiāt. ther tserika timbriath mith ūre hāligum bāmum. [Boniface! The man who sacrifices to the false gods of the Frankish people. Who builds churches with our holy trees.]
Boniface: For iūre hreddunge. Hæfth iūre goda thunor smiten mē? Habbath hīe me thone wei thweorod? Se ondswaru is ‘nā’, ond for thǣm the iċ ēom hēr swā thæt ġē ġebīdath thæs cræftes thæs ǣnigan, sōthan Godes![For your protection. Has the thunder of your gods smitten me? Have they barred my path? The answer is ‘No’ and therefore I am here, so that you will experience the power of the only, true God!]
The actors do a fine job and the Old Frisian and Old English sounds rather authentic. No surprise there, since the actors were taught by a leading expert on both Old Frisian and Old English: prof.dr. Rolf H. Bremmer Jr. (You can read about his involvement here, in Dutch).
5. Hwæt sægest þu? Old English in History Channel’s Vikings (2013-)
In De Schaudw van Bonifatius, Old English was used to create at least the impression of historical accuracy . Much the same can be said for the use of Old English in History Channel’s Vikings (2013-). While the show’s authenticity is fiercely debated (see, e.g., this blog post), the makers of the show must certainly have thought that the use of early medieval languages, such as Old English and Old Norse in the first two seasons and Old French in the third season, would contribute to a sense of realism. The first scene to feature Old English is the prelude to the Viking raid of Lindisfarne in 793:
Monk: Gesawe þu þæt, brodor Æþelstan? Gesawe þu hit? Saga me þæt þu hit gesawe.
Athelstan: Gea, brodor. Ic hit gesawe.
Monk: Hit is awriten and swa hit hæfþ alimpen. God us helpan, god us helpan.
The monks looking at the thunder and seeing a viking ship in the sky is an obvious reference to the famous entry for the year 793 in the Anglo-Saxon Chronicle:
Anglo-Saxon Chronicle, s.a. 793. © British Library, Cotton Tiberius B. iv (Source)
Her wæron reðe forebecna cumene ofer Norðhymbra land, 7 þæt folc earmlic bregdon, þæt wæron ormete þodenas 7 ligrescas, 7 fyrenne dracan wæron gesewene on þam lifte fleogende. [In this year, terrible omens came about over the land of the Northumbrians, and miserably frightened the people: these were immense thunders and lightenings, and fiery dragons were seen flying in the air.]
The second scene in the YouTube clip above shows Athelstan speaking Old English to some hostages. The Viking Ragnar Lothbrok, apparently, is able to understand their conversation. This is not too surprising, since Old Norse and Old English would have been mutually intelligble at the time. In terms of its language use, then, History Channel’s Vikings makes a good effort at historical accuracy.
Hwæt’s next? BBC’s The Last Kingdom (2015-) and ITV’s Beowulf: Return to the Shieldlands (2016-)
Over the last 15 years, Old English has been embraced by movie makers; first as a language of fantasy, monsters and magic, later as an instrument for historical accuracy. With upcoming TV series such as BBC’s The Last Kingdom, set in ninth-century England, and ITV’s Beowulf: The Return to the Shield Lands, based on the Old English poem Beowulf, we will undoubtedly hear more Old English from our TV sets in the future. The Last Kingdom, for instance, uses Old English place names, such as Bebbanburg (Bamburgh), Oxanfyrde (Oxford) and Wintanceastre (Winchester). Perhaps, it is time to pitch our courses in Old English to acting hopefuls and up-and-coming film makers. The native speakers of Old English may be long dead, in Hulferes wudu (Hollywood) their language is still alive!
With special thanks to Rolf Bremmer (Leiden University) for sending me the script he translated for De Schaduw van Bonifatius.
© Thijs Porck and Dutch Anglo-Saxonist Blog, 2015. Unauthorised use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Thijs Porck and Dutch Anglo-Saxonist Blog with appropriate and specific direction to the original content.
The Latest Miracle of Anglo-Saxon Missionary Saint Adalbert of Egmond (d. c.740)
During the early Middle Ages, several Anglo-Saxons made their way to what is now the Low Countries, as missionaries, pilgrims, mercenaries and refugees. On this blog, I will regularly shed light on places in The Netherlands and Belgium associated with these visitors from early medieval England. This post focuses on the Anglo-Saxon saint Adalbert of Egmond (Feast day: 25 June) and the site where he had once been buried: Adelbertusakker, Egmond.
Adalbert of Egmond (d. c.740)
Shrine devoted to Adalbert of Egmond. Adelbertusakker, Egmond
According to our earliest source about Adalbert of Egmond, the tenth-century Vita Sancti Adelberti, Adalbert was born in Northumbria and came to Frisia as one of the companions of the missionary St. Willibrord (d. 739). Adalbert concentrated his efforts in preaching the Gospel to the area around present-day Egmond, North-Holland. He was beloved by the locals, who erected a little wooden chapel in his honour at the site of his grave. Soon after his death in c.740, miracles started to take place: a widow who had prayed to the saint received her daily bread with the incoming tide; marauding Vikings who had their eyes set on Egmond were deceived by miraculously appearing mists; and a man who stole some cheese offered to Adalbert ate both the cheese and his fingers. (You can read the Vita Sancti Adalberti here)
In the tenth century, Adalbert visited the nun Wilfsit three times in a dream and told her that his bones should be exhumed and translated to her nunnery in Hallem (present-day Egmond-Binnen). Wilfsit contacted Count Dirk I of Holland (d. 939), who had the church demolished and Adalbert’s bones dug up. As they did so, water welled up along with the saintly bones and a well was established on the site. Ever since, this well has been a holy place and has been visited by various pilgrims, among whom the blind Anglo-Saxon Folmar, whose sight was restored by drinking water from the well of Adalbertus. A thousand years later, water can still be drunk from the well…
Adelbertusakker, Egmond
Wooden carvings of Dirk Schuit, Count Dirk II and St Adalbert. Adelbertusakker, Egmond
Upon entering the Adelbertusakker (Google Maps location here), you are greeted by three life-size wooden carvings: Dirk Schuit (a man who lived there in the 19th century), Count Dirk II of Holland and St Adalbert. Walking a little further up field, you’ll find trees, benches to sit on, a shrine devoted to St Adalbert and, on the ground, the outlines of where from 1152 to 1573 a stone church had stood. The centrepiece of the field, however, is Adalbert’s well, which is still fully functional.
Adelbertusakker, Egmond. Left: Outlines of late medieval stone church; Right: Well of Adalbert.
Pug and Beer: The latest miracle of Adalbert
Breca the Pug and the well of Adalbert.
Water from the well can still be drunk and, according to some, it has retained its medieval miraculous powers. In the 18th century, in particular, water from the well was used to heal cows and other livestock. Needless to say, my pug Breca had her fill as well (and she is still in good health today!).
Adalbert’s latest miracle: Beer.
Interestingly, a nearby abbey (named after Saint Adalbert; I will devote another blog to this in the future) uses water from the well to brew its own beer. The beer is entitled ‘Sancti Adalberti Miraculum Novum’: the latest miracle of Saint Adalbert.
© Thijs Porck and Dutch Anglo-Saxonist Blog, 2015. Unauthorised use and/or duplication of this material without express and written permission from this site’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Thijs Porck and Dutch Anglo-Saxonist Blog with appropriate and specific direction to the original content.
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