St Wærburh: The Multiple Identities of a Regional Saint

A. Thacker
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Abstract

The saint’s cult discussed in this chapter originated in Mercia but was promoted over a wide area, including Chester and, eventually, a monastery which as been described as “to all intents and purposes a West Saxon institution.”1 As such it forms a particularly fitting subject for a volume in honour of Barbara Yorke who has written so extensively and influentially about Anglo-Saxon Wessex in particular and the royal women of Anglo-Saxon England as a whole. This chapter has had an extremely long gestation—I first wrote about St Wærburh in the early 1980s—and it is with great pleasure that I finally present it here to a scholar whose work has made us all rethink our views about Anglo-Saxon kingship and the religious communities and cults that it engendered. The traditions relating to St Wærburh and her relics are well-known. She was the daughter of King Wulfhere of Mercia (657–75) and his wife Eormenhild, and through her mother was closely connected with both the Kentish and East Anglian royal families. She early showed a disposition towards the religious life, and entered the monastery of Ely where her great aunt Æthelthryth was abbess. She remained for some time at Ely, where according to some sources she succeeded her grandmother Seaxburh and her mother Eormenhild as abbess, but was recalled to Mercia by her uncle, King Æthelred, Wulfhere’s brother and successor (675–704), and given authority over the nunneries of his kingdom. She performed miracles while living on her father’s estate at Weedon (Northants) and died about 700 in her monastery of Triccingham (almost certainly Threekingham, Lincs.). After some dissension, she was buried in accordance with her wishes in the monastery of Hanbury, near Repton (Staffs.), where nine years later, in recognition of her sanctity, her remains were elevated at the command of her cousin, the Mercian king Ceolred (709–16), and were found to be miraculously preserved and uncorrupted. Her relics remained enshrined at Hanbury until the time of the Danish invasions, shortly after which
圣Wærburh:一个地区圣人的多重身份
本章讨论的圣徒崇拜起源于麦西亚,但在广泛的地区得到推广,包括切斯特,最终,被描述为“西撒克逊机构”的修道院。因此,这是一个特别合适的主题,以纪念芭芭拉·约克,她写了大量有影响力的关于盎格鲁-撒克逊威塞克斯的作品,尤其是盎格鲁-撒克逊英格兰的皇室女性。这一章已经酝酿了很长时间——我在20世纪80年代初第一次写了关于圣韦厄伯尔的文章——我很高兴终于在这里把它呈现给一位学者,他的作品让我们所有人重新思考我们对盎格鲁-撒克逊王权及其产生的宗教团体和邪教的看法。有关圣女ærburh和她的遗物的传统是众所周知的。她是麦西亚的伍尔夫国王(657-75)和他的妻子埃尔门希尔德的女儿,通过她的母亲,她与肯特和东安格利亚王室有着密切的联系。她很早就表现出对宗教生活的倾向,并进入伊利修道院,她的姑母Æthelthryth是修道院院长。她在伊利呆了一段时间,根据一些消息来源,她继承了她的祖母Seaxburh和她的母亲Eormenhild作为修道院院长,但被她的叔叔召回到麦西亚,国王Æthelred, Wulfhere的兄弟和继任者(675-704),并授予他的王国尼姑庵的权力。她住在她父亲位于威顿(Northants)的庄园时创造了奇迹,大约700年在特里辛厄姆修道院(几乎可以肯定是林肯的特里辛厄姆)去世。在一些争议之后,她按照她的意愿被埋葬在汉伯里修道院,靠近雷普顿(斯塔夫斯),九年后,为了承认她的神圣,她的遗体在她的堂兄麦西亚国王塞勒德(709-16)的命令下被提升,并被发现奇迹般地保存完好。她的遗物一直被供奉在汉伯里,直到丹麦入侵,不久之后
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