The Benedictines the Order of Saint Benedict, are a monastic Catholic religious order of monks and nuns that follow the Rule of Saint Benedict. They are sometimes called the Black Monks, in reference to the colour of the members' religious habits. Despite being called an order, the Benedictines do not operate under a single hierarchy but are instead organised as a collection of independent monastic communities, with each community within the order maintaining its own autonomy. Unlike other religious orders, the Benedictines do not have a superior general or motherhouse with universal jurisdiction. Instead, the order is represented internationally by the Benedictine Confederation, an organisation, set up in 1893 to represent the order's shared interests; the monastery at Subiaco in Italy, established by Saint Benedict of Nursia c. 529, was the first of the dozen monasteries he founded. He founded the Abbey of Monte Cassino. There is no evidence, that he intended to found an order and the Rule of Saint Benedict presupposes the autonomy of each community.
When Monte Cassino was sacked by the Lombards about the year 580, the monks fled to Rome, it seems probable that this constituted an important factor in the diffusion of a knowledge of Benedictine monasticism. It was from the monastery of St. Andrew in Rome that Augustine, the prior, his forty companions set forth in 595 on their mission for the evangelization of England. At various stopping places during the journey, the monks left behind them traditions concerning their rule and form of life, also some copies of the Rule. Lérins Abbey, for instance, founded by Honoratus in 375 received its first knowledge of the Benedictine Rule from the visit of St. Augustine and his companions in 596. Gregory of Tours says that at Ainay Abbey, in the sixth century, the monks "followed the rules of Basil, Cassian and other fathers and using whatever seemed proper to the conditions of time and place", doubtless the same liberty was taken with the Benedictine Rule when it reached them. In Gaul and Switzerland, it supplemented the much stricter Irish or Celtic Rule introduced by Columbanus and others.
In many monasteries it entirely displaced the earlier codes. By the ninth century, the Benedictine had become the standard form of monastic life throughout the whole of Western Europe, excepting Scotland and Ireland, where the Celtic observance still prevailed for another century or two. Through the work of Benedict of Aniane, it became the rule of choice for monasteries throughout the Carolingian empire. Monastic scriptoria flourished from the ninth through the twelfth centuries. Sacred Scripture was always at the heart of every monastic scriptorium; as a general rule those of the monks who possessed skill as writers made this their chief, if not their sole active work. An anonymous writer of the ninth or tenth century speaks of six hours a day as the usual task of a scribe, which would absorb all the time available for active work in the day of a medieval monk. In the Middle Ages monasteries were founded by the nobility. Cluny Abbey was founded by William I, Duke of Aquitaine in 910; the abbey was noted for its strict adherence to the Rule of St. Benedict.
The abbot of Cluny was the superior of all the daughter houses, through appointed priors. One of the earliest reforms of Benedictine practice was that initiated in 980 by Romuald, who founded the Camaldolese community; the dominance of the Benedictine monastic way of life began to decline towards the end of the twelfth century, which saw the rise of the Franciscans and Dominicans. Benedictines took a fourth vow of "stability". Not being bound by location, the mendicants were better able to respond to an "urban" environment; this decline was further exacerbated by the practice of appointing a commendatory abbot, a lay person, appointed by a noble to oversee and to protect the goods of the monastery. Oftentimes, this resulted in the appropriation of the assets of monasteries at the expense of the community which they were intended to support; the English Benedictine Congregation is the oldest of the nineteen Benedictine congregations. Augustine of Canterbury and his monks established the first English Benedictine monastery at Canterbury soon after their arrival in 597.
Other foundations followed. Through the influence of Wilfrid, Benedict Biscop, Dunstan, the Benedictine Rule spread with extraordinary rapidity, in the North it was adopted in most of the monasteries, founded by the Celtic missionaries from Iona. Many of the episcopal sees of England were founded and governed by the Benedictines, no fewer than nine of the old cathedrals were served by the black monks of the priories attached to them. Monasteries served as places of refuge for the weak and homeless; the monks studied the healing properties of plants and minerals to alleviate the sufferings of the sick. Germany was evangelized by English Benedictines. Willibrord and Boniface preached there in the seventh and eighth centuries and founded several abbeys. In the English Reformation, all monasteries were dissolved and their lands confiscated by the Crown, forcing their Catholic members to flee into exile on the Continent. During the 19th century they were able to return to England, including to Selby Abbey in Yorkshire, one of the few great monastic churches to survive the Dissolution.
St. Mildred's Priory, on the Isle of Thanet, was built in 1027 on the site of an abbey founded in 670 by the daughter of the first Christian King of Kent; the priory is home to a community of Benedictine nuns. Five of
Iona is a small island in the Inner Hebrides off the Ross of Mull on the western coast of Scotland. It is known for Iona Abbey, though there are other buildings on the island. Iona Abbey was a centre of Gaelic monasticism for three centuries and is today known for its relative tranquility and natural environment, it is a place for spiritual retreats. Its modern Gaelic name means "Iona of Columba"; the Hebrides have been occupied by the speakers of several languages since the Iron Age, as a result many of the names of these islands have more than one possible meaning. Nonetheless few, if any, can have accumulated so many different names over the centuries as the island now known in English as "Iona"; the earliest forms of the name enabled place-name scholar William J. Watson to show that the name meant something like "yew-place"; the element Ivo-, denoting "yew", occurs in Ogham inscriptions and in Gaulish names and may form the basis of early Gaelic names like Eogan. It is possible that the name is related to the mythological figure, Fer hÍ mac Eogabail, foster-son of Manannan, the forename meaning "man of the yew".
Mac an Tàilleir lists the more recent Gaelic names of Ì, Ì Chaluim Chille and Eilean Idhe noting that the first named is "generally lengthened to avoid confusion" to the second, which means "Calum's Iona" or "island of Calum's monastery". The possible confusion results from "ì", despite its original etymology, becoming a Gaelic noun meaning "island". Eilean Idhe means "the isle of Iona" known as Ì nam ban bòidheach; the modern English name comes of yet another variant, either just Adomnán's attempt to make the Gaelic name fit Latin grammar or else a genuine derivative from Ivova. Ioua's change to Iona, attested from c.1274, results from a transcription mistake resulting from the similarity of "n" and "u" in Insular Minuscule. Despite the continuity of forms in Gaelic between the pre-Norse and post-Norse eras, Haswell-Smith speculates that the name may have a Norse connection, Hiōe meaning "island of the den of the brown bear", The medieval English language version was "Icolmkill". Murray claims that the "ancient" Gaelic name was Innis nan Druinich and repeats a Gaelic story that as Columba's coracle first drew close to the island one of his companions cried out "Chì mi i" meaning "I see her" and that Columba's response was "Henceforth we shall call her Ì".
Iona lies about 2 kilometres from the coast of Mull. It is about 2 kilometres wide and 6 kilometres long with a resident population of 125; the geology of the island consists of Precambrian Lewisian gneiss with Torridonian sedimentary rocks on the eastern side and small outcrops of pink granite on the eastern beaches. Like other places swept by ocean breezes, there are few trees. Iona's highest point is Dùn Ì, 101 metres, an Iron Age hill fort dating from 100 BC – AD 200. Iona's geographical features include the Bay at the Back of the Ocean and Càrn Cùl ri Éirinn, said to be adjacent to the beach where St. Columba first landed; the main settlement, located at St. Ronan's Bay on the eastern side of the island, is called Baile Mòr and is known locally as "The Village"; the primary school, post office, the island's two hotels, the Bishop's House and the ruins of the Nunnery are here. The Abbey and MacLeod Centre are a short walk to the north. Port Bàn beach on the west side of the island is home to the Iona Beach Party.
There are numerous offshore islets and skerries: Eilean Annraidh and Eilean Chalbha to the north, Rèidh Eilean and Stac MhicMhurchaidh to the west and Eilean Mùsimul and Soa Island to the south are amongst the largest. The steamer Cathcart Park carrying a cargo of salt from Runcorn to Wick ran aground on Soa on 15 April 1912, the crew of 11 escaping in two boats. On a map of 1874, the following territorial subdivision is indicated: Ceann Tsear Sliabh Meanach Machar Sliginach Sliabh Siar Staonaig In the early Historic Period Iona lay within the Gaelic kingdom of Dál Riata, in the region controlled by the Cenél Loairn; the island was the site of a important monastery during the Early Middle Ages. According to tradition the monastery was founded in 563 by the monk Columba known as Colm Cille, exiled from his native Ireland as a result of his involvement in the Battle of Cul Dreimhne. Columba and twelve companions founded a monastery there; the monastery was hugely successful, played a crucial role in the conversion to Christianity of the Picts of present-day Scotland in the late 6th century and of the Anglo-Saxon kingdom of Northumbria in 635.
Many satellite institutions were founded, Iona became the centre of one of the most important monastic systems in Great Britain and Ireland. Iona became a renowned centre of learning, its scriptorium produced important documents including the original texts of the Iona Chronicle, thought to be the source for the early Irish annals; the monastery is associated with the distinctive practices and traditions known as Celtic Christianity. In particular, Iona was a major supporter of the "Celtic" system for calculating the date of Easter at the time of the Easter controversy, whi
Pope Gregory II
Pope Gregory II was Pope from 19 May 715 to his death in 731. His defiance of the Byzantine emperor Leo III the Isaurian as a result of the iconoclastic controversy in the Eastern Empire prepared the way for a long series of revolts and civil wars that led to the establishment of the temporal power of the popes. Born into a noble Roman family in the year 669, Gregory was the son of Honesta; as a young man, he was placed in the papal court, was made a subdeacon and sacellarius of the Roman See during the pontificate of Pope Sergius I. He was made a deacon and placed in charge of the Vatican Library. During the pontificate of Pope Constantine, Gregory was made a papal secretary, accompanied him to Constantinople in 711 to deal with the issues raised by Rome’s rejection of the canons of the Quinisext Council; the actual negotiations on the contentious articles were handled by Gregory, with the result that the emperor Justinian II agreed that the Papacy could disregard whichever of the council’s decisions it wished to.
After Constantine’s death on 9 April 715, Gregory was elected pope, was consecrated as Bishop of Rome on 19 May 715. Gregory began the task of repairing the Walls of Rome, beginning at the Porta Tiburtina. Work on this task was delayed in October 716 when the Tiber river burst its banks and flooded Rome, causing immense damage and only receding after eight days. Gregory ordered a number of litanies to be said to stem the floods, which spread over the Campus Martius and the so-called Plains of Nero, reaching the foot of the Capitoline Hill; the first year of his pontificate saw a letter arrive from Patriarch John VI of Constantinople, who attempted to justify his support of Monothelitism, while at the same time seeking sympathy from the pope over the position he was in, with respect to the emperor. Gregory responded by sending a letter outlining the traditional Roman position against Monothelitism. In 716, Gregory received an official visit from Theodo, the Duke of Bavaria, to discuss the continuing conversion of his lands to Christianity.
As a result of this meeting, Gregory gave specific instructions to his delegates who were to travel to Bavaria, coordinate with the duke, establish a local church hierarchy, overseen by an archbishop. Gregory maintained an interest in Bavaria. Gregory next turned his attention to Germany. In 718, he was approached by an Anglo-Saxon missionary, who proposed undertaking missionary work in Germany. Gregory agreed, after changing his name to Boniface, commissioned him in May 719 to preach in Germany. After hearing of the work, done so far, in 722 Gregory summoned Boniface back to Rome to answer rumours concerning Boniface’s doctrinal purity. At this face to face meeting, Boniface complained that he found Gregory’s Latin difficult to understand, a clear indication that Vulgar Latin had started to evolve into the Romance languages. After examining Boniface’s written profession of faith, Gregory was satisfied enough that he made Boniface a bishop in November 722, returned him to Germany to continue his mission.
Continued successes saw Gregory write to Boniface in December 724 to offer his congratulations, followed in November 726 by a response to Boniface’s questions about how to structure the newly emergent churches in Germany. Gregory strengthened papal authority in the churches of Britain and Ireland. In 726 Gregory had a royal visit from Ine, the former King of Wessex, who had abdicated the throne in order to undertake a pilgrimage to Rome and end his life there. Gregory concerned himself with establishing or restoring monasteries, he turned his family mansion in Rome into a monastery, St. Agatha in Suburra, endowing it with expensive and precious vessels for use at the altar, established a new church, dedicated to Sant'Eustachio. In 718 he restored Monte Cassino, which had not recovered from an attack by the Lombards in 584, he intervened in a dispute at the Monastery of St. Vincent on the Volturno over the deposition of the abbot. In 721, Gregory held a synod in Rome, for the purpose of fixing issues around illegitimate marriages.
In 723, the longstanding dispute between the patriarchs of Aquileia and Grado flared up again. Upon the request of the Lombard king, Gregory had given the pallium to Bishop Serenus, granting him the patriarchate of Aquileia. Soon afterwards, Gregory received a letter from Donatus, Patriarch of Grado, complaining that Serenus had overstepped his authority, was interfering within what was Grado’s ecclesiastical jurisdiction. At the same time, Gregory reprimanded Donatus for complaining about Gregory’s decision to grant the pallium to Serenus in the first place. In 725, upon Donatus’ death, the Grado patriarchate was usurped by Peter, the Bishop of Pola. Gregory responded by depriving Peter of both sees, he wrote to the people of the diocese, reminding them to only elect bishops in accordance with church law, whereupon they elected Antoninus, with Gregory’s approval. Gregory mandated a number of practices within the Church, he decreed that in Lent, on the Thursdays, people should fast, just as they were required to do during the other days of the week.
The practice had been frowned upon by popes of previous centuries, as pagans had fasted on Thursday as part of their worship of Jupiter. He prescribed the offices to be said during church services on Thursdays in Lent, as prior to this, the Mass of the preceding Sunday was said on those Thursdays. Gregory attempted to remain on good diplomat
World Heritage Site
A World Heritage Site is a landmark or area, selected by the United Nations Educational and Cultural Organization as having cultural, scientific or other form of significance, is protected by international treaties. The sites are judged important to the collective interests of humanity. To be selected, a World Heritage Site must be an classified landmark, unique in some respect as a geographically and identifiable place having special cultural or physical significance, it may signify a remarkable accomplishment of humanity, serve as evidence of our intellectual history on the planet. The sites are intended for practical conservation for posterity, which otherwise would be subject to risk from human or animal trespassing, unmonitored/uncontrolled/unrestricted access, or threat from local administrative negligence. Sites are demarcated by UNESCO as protected zones; the list is maintained by the international World Heritage Program administered by the UNESCO World Heritage Committee, composed of 21 "states parties" that are elected by their General Assembly.
The programme catalogues and conserves sites of outstanding cultural or natural importance to the common culture and heritage of humanity. Under certain conditions, listed sites can obtain funds from the World Heritage Fund; the program began with the Convention Concerning the Protection of the World's Cultural and Natural Heritage, adopted by the General Conference of UNESCO on 16 November 1972. Since 193 state parties have ratified the convention, making it one of the most recognized international agreements and the world's most popular cultural program; as of July 2018, a total of 1,092 World Heritage Sites exist across 167 countries. Italy, with 54 sites, has the most of any country, followed by China, France, Germany and Mexico. In 1954, the government of Egypt decided to build the new Aswan High Dam, whose resulting future reservoir would inundate a large stretch of the Nile valley containing cultural treasures of ancient Egypt and ancient Nubia. In 1959, the governments of Egypt and Sudan requested UNESCO to assist their countries to protect and rescue the endangered monuments and sites.
In 1960, the Director-General of UNESCO launched an appeal to the member states for an International Campaign to Save the Monuments of Nubia. This appeal resulted in the excavation and recording of hundreds of sites, the recovery of thousands of objects, as well as the salvage and relocation to higher ground of a number of important temples, the most famous of which are the temple complexes of Abu Simbel and Philae; the campaign, which ended in 1980, was considered a success. As tokens of its gratitude to countries which contributed to the campaign's success, Egypt donated four temples: the Temple of Dendur was moved to the Metropolitan Museum of Art in New York City, the Temple of Debod was moved to the Parque del Oeste in Madrid, the Temple of Taffeh was moved to the Rijksmuseum van Oudheden in the Netherlands, the Temple of Ellesyia to Museo Egizio in Turin; the project cost $80 million, about $40 million of, collected from 50 countries. The project's success led to other safeguarding campaigns: saving Venice and its lagoon in Italy, the ruins of Mohenjo-daro in Pakistan, the Borobodur Temple Compounds in Indonesia.
UNESCO initiated, with the International Council on Monuments and Sites, a draft convention to protect the common cultural heritage of humanity. The United States initiated the idea of cultural conservation with nature conservation; the White House conference in 1965 called for a "World Heritage Trust" to preserve "the world's superb natural and scenic areas and historic sites for the present and the future of the entire world citizenry". The International Union for Conservation of Nature developed similar proposals in 1968, they were presented in 1972 to the United Nations Conference on the Human Environment in Stockholm. Under the World Heritage Committee, signatory countries are required to produce and submit periodic data reporting providing the World Heritage Committee with an overview of each participating nation's implementation of the World Heritage Convention and a "snapshot" of current conditions at World Heritage properties. A single text was agreed on by all parties, the "Convention Concerning the Protection of the World Cultural and Natural Heritage" was adopted by the General Conference of UNESCO on 16 November 1972.
The Convention came into force on 17 December 1975. As of May 2017, it has been ratified by 193 states parties, including 189 UN member states plus the Cook Islands, the Holy See and the State of Palestine. Only four UN member states have not ratified the Convention: Liechtenstein, Nauru and Tuvalu. A country must first list its significant natural sites. A country may not nominate sites. Next, it can place sites selected from that list into a Nomination File; the Nomination File is evaluated by the International Council on Monuments and Sites and the World Conservation Union. These bodies make their recommendations to the World Heritage Committee; the Committee meets once per year to determine whether or not to inscribe each nominated property on the World Heritage List and sometimes defers or refers the decision to request more information from the country which nominated the site. There are ten selection criteria – a site must meet at least one of them to be included on the list
Celtic Christianity or Insular Christianity refers broadly to certain features of Christianity that were common, or held to be common, across the Celtic-speaking world during the Early Middle Ages. Celtic Christianity has been conceived of with differing levels of specificity: some writers have described a distinct Celtic Church uniting the Celtic peoples and distinguishing them from the Roman Church, while others classify it as a set of distinctive practices occurring in those areas. Varying scholars reject the former notion, but note that there were certain traditions and practices present in both the Irish and British churches that were not seen in the wider Christian world; such practices include: a distinctive system for determining the dating of Easter, a style of monastic tonsure, a unique system of penance, the popularity of going into "exile for Christ". Additionally, there were other practices that developed in certain parts of Britain and Ireland, that were not known to have spread beyond particular regions.
The term denotes the regional practices among the insular churches and their associates, rather than actual theological differences. The term "Celtic Church" is deprecated by many historians as it implies a unified and identifiable entity separate from that of mainstream Western Christendom. For this reason, many prefer the term "Insular Christianity"; as Patrick Wormald explained, "One of the common misconceptions is that there was a Roman Church to which the Celtic Church was nationally opposed."Popularized by German historian Lutz von Padberg, the term "Iroschottisch" is used to describe this supposed dichotomy between Irish-Scottish and Roman Christianity. As a whole, Celtic-speaking areas were part of Latin Christendom at a time when there was significant regional variation of liturgy and structure. Though, a general collective veneration of the Papacy was no less intense in Celtic-speaking areas. Nonetheless, distinctive traditions developed and spread to both Ireland and Britain in the 6th and 7th centuries.
Some elements may have been introduced to Ireland by the Briton St. Patrick, others from Ireland to Britain through the Irish mission system of Saint Columba. However, the histories of the Irish, Scots, Breton and Manx Churches diverge after the 8th century. Interest in the subject has led to a series of "Celtic Christian Revival" movements, which have shaped popular perceptions of the Celts and their religious practices - most notably, Celtomania. People have conceived of "Celtic Christianity" in different ways at different times. Writings on the topic say more about the time in which they originate than about the historical state of Christianity in the early medieval Celtic-speaking world, many notions are now discredited in modern academic discourse. One prominent feature ascribed to Celtic Christianity is that it is inherently distinct from – and opposed to – the Catholic Church. Other common claims include that Celtic Christianity denied the authority of the Pope, was less authoritarian than the Catholic Church, more spiritual, friendlier to women, more connected with nature, more comfortable dealing with Celtic polytheism.
One view, which gained substantial scholarly traction in the 19th century, was that there was a "Celtic Church", a organised Christian body or denomination uniting the Celtic peoples and separating them from the "Roman" church of continental Europe. Others have been content to speak of "Celtic Christianity" as consisting of certain traditions and beliefs intrinsic to the Celts. However, modern scholars have identified problems with all of these claims, find the term "Celtic Christianity" problematic in and of itself. Modern scholarship roundly rejects the idea of a "Celtic Church" due to the lack of substantiating evidence. Indeed, distinct Irish and British church traditions existed, each with their own practices, there was significant local variation within the individual Irish and British spheres. While there were some traditions known to have been common to both the Irish and British churches, these were few; these commonalities did not exist due to the "Celticity" of the regions, but due to other historical and geographical factors.
Additionally, the Christians of Ireland and Britain were not "anti-Roman". Caitlin Corning further notes that the "Irish and British were no more pro-women, pro-environment, or more spiritual than the rest of the Church."Corning writes that scholars have identified three major strands of thought that have influenced the popular conceptions of Celtic Christianity. The first arose in the English Reformation, when the Church of England declared itself separate from papal authority. Protestant writers of this time popularised the idea of an indigenous British Christianity that opposed the foreign "Roman" church and was purer in thought; the English church, they claimed, was not forming a new institution, but casting off the shackles of Rome and returning to its true roots as the indigenous national church of Britain. Ideas of Celtic Christianity were further influenced by the Romantic movement of the 18th century, in particular Romantic notions of the noble savage and the intrinsic qualities of the "Celtic race".
Romantics idealised the Celts as a primitive, bucolic people who were far more poetic and freer of rationalism than their neighbours. The Celts were seen as having an inner spiritual nature that shone through after their form of Christianity had been destroyed by the authoritarian and rational Rome. In the 20th and 21st centuries, ideas about "Celtic Christia
Norman conquest of England
The Norman Conquest of England was the 11th-century invasion and occupation of England by an army of Norman, Breton and French soldiers led by the Duke of Normandy styled William the Conqueror. William's claim to the English throne derived from his familial relationship with the childless Anglo-Saxon king Edward the Confessor, who may have encouraged William's hopes for the throne. Edward was succeeded by his brother-in-law Harold Godwinson; the Norwegian king Harald Hardrada invaded northern England in September 1066 and was victorious at the Battle of Fulford, but Godwinson's army defeated and killed Hardrada at the Battle of Stamford Bridge on 25 September. Within days, William landed in southern England. Harold marched south leaving a significant portion of his army in the north. Harold's army confronted William's invaders on 14 October at the Battle of Hastings. Although William's main rivals were gone, he still faced rebellions over the following years and was not secure on his throne until after 1072.
The lands of the resisting English elite were confiscated. To control his new kingdom, William granted lands to his followers and built castles commanding military strongpoints throughout the land. Other effects of the conquest included the court and government, the introduction of the Norman language as the language of the elites, changes in the composition of the upper classes, as William enfeoffed lands to be held directly from the king. More gradual changes affected the agricultural classes and village life: the main change appears to have been the formal elimination of slavery, which may or may not have been linked to the invasion. There was little alteration in the structure of government, as the new Norman administrators took over many of the forms of Anglo-Saxon government. In 911 the Carolingian French ruler Charles the Simple allowed a group of Vikings under their leader Rollo to settle in Normandy as part of the Treaty of Saint-Clair-sur-Epte. In exchange for the land, the Norsemen under Rollo were expected to provide protection along the coast against further Viking invaders.
Their settlement proved successful, the Vikings in the region became known as the "Northmen" from which "Normandy" and "Normans" are derived. The Normans adopted the indigenous culture as they became assimilated by the French, renouncing paganism and converting to Christianity, they adopted the langue d'oïl of their new home and added features from their own Norse language, transforming it into the Norman language. They intermarried with the local population and used the territory granted to them as a base to extend the frontiers of the duchy westward, annexing territory including the Bessin, the Cotentin Peninsula and Avranches. In 1002 English king Æthelred the Unready married Emma of Normandy, the sister of Richard II, Duke of Normandy, their son Edward the Confessor, who spent many years in exile in Normandy, succeeded to the English throne in 1042. This led to the establishment of a powerful Norman interest in English politics, as Edward drew on his former hosts for support, bringing in Norman courtiers and clerics and appointing them to positions of power in the Church.
Childless and embroiled in conflict with the formidable Godwin, Earl of Wessex and his sons, Edward may have encouraged Duke William of Normandy's ambitions for the English throne. When King Edward died at the beginning of 1066, the lack of a clear heir led to a disputed succession in which several contenders laid claim to the throne of England. Edward's immediate successor was the Earl of Wessex, Harold Godwinson, the richest and most powerful of the English aristocrats. Harold was elected king by the Witenagemot of England and crowned by the Archbishop of York, although Norman propaganda claimed the ceremony was performed by Stigand, the uncanonically elected Archbishop of Canterbury. Harold was challenged by two powerful neighbouring rulers. Duke William claimed that he had been promised the throne by King Edward and that Harold had sworn agreement to this, his claim to the throne was based on an agreement between his predecessor, Magnus the Good, the earlier English king, whereby if either died without heir, the other would inherit both England and Norway.
William and Harald at once set about assembling ships to invade England. In early 1066, Harold's exiled brother, Tostig Godwinson, raided southeastern England with a fleet he had recruited in Flanders joined by other ships from Orkney. Threatened by Harold's fleet, Tostig moved north and raided in East Anglia and Lincolnshire, but he was driven back to his ships by the brothers Edwin, Earl of Mercia, Morcar, Earl of Northumbria. Deserted by most of his followers, Tostig withdrew to Scotland, where he spent the summer recruiting fresh forces. King Harold spent the summer on the south coast with a large army and fleet waiting for William to invade, but the bulk of his forces were militia who needed to harvest their crops, so on 8 September Harold dismissed them. King Harald Hardrada invaded northern England in early September, leading a fleet of more than 300 ships carrying 15,000 men. Harald's army was further augmented by the forces of Tostig, who threw his support behind the Norwegian king's bid for the throne.
Advancing on York, the Norwegians defeated a northern English army under Edwin and Morcar on 20 September at the Battle of Fulford. The two earls had rushed to engage the Norwegian forces before King Harold could arrive from the south. Alth
The River Wear in North East England rises in the Pennines and flows eastwards through County Durham to the North Sea in the City of Sunderland. At 60 mi long, it is one of the region's longest rivers, wends in a steep valley through the cathedral city of Durham and gives its name to Weardale in its upper reach and Wearside by its mouth; the Wear rises in an upland area raised up during the Caledonian orogeny. The Weardale Granite underlies the headwaters of the Wear. Devonian Old Red Sandstone in age, this Weardale Granite does not outcrop but was surmised by early geologists, subsequently proven to exist as seen in the Rookhope borehole, it is the presence of this granite that has retained the high upland elevations of this area and accounts for heavy local mineralisation, although it is considered that most of the mineralisation occurred during the Carboniferous period. It is thought that the course of the River Wear, prior to the last Ice Age, was much as it is now as far as Chester-le-Street.
This can be established as a result of boreholes, of which there have been many in the Wear valley due to coal mining. However, northwards from Chester-le-Street, the Wear may have followed the current route of the lower River Team; the last glaciation reached its peak about 18,500 years ago, from which time it began a progressive retreat, leaving a wide variety of glacial deposits in its wake, filling existing river valleys with silt and other glacial till. At about 14,000 years ago, retreat of the ice paused for maybe 500 years at the city of Durham; this can be established by the types of glacial deposits in the vicinity of Durham City. The confluence of the River Browney was pushed from Gilesgate, several miles south to Sunderland Bridge. At Chester-le-Street, when glacial boulder clay was deposited blocking its northerly course, the River Wear was diverted eastwards towards Sunderland where it was forced to cut a new, shallower valley; the gorge cut by the river through the Permian Magnesian Limestone can be seen most at Ford Quarry.
In the 17th edition of Encyclopædia Britannica, reference is made to a pre-Ice Age course of the River Wear outfalling at Hartlepool. The upland area of Upper Weardale retains a flora that relates uniquely in England, to the end of the last Ice Age, although it or lacks the particular rarities that make up the unique "Teesdale Assemblage" of post-glacial plants; this may, in part, be due to the Pennine areas of Upper Weardale and Upper Teesdale being the site of the shrinking ice cap. The glaciation left behind many indications of its presence, including lateral moraines and material from the Lake District and Northumberland, although few drumlins. After the Ice Age, the Wear valley became thickly forested, however during the Neolithic period and in the Bronze Age, were deforested for agriculture. Much of the River Wear is associated with the history of the Industrial Revolution, its upper end runs through lead mining country, until this gives way to coal seams of the Durham coalfield for the rest of its length.
As a result of limestone quarrying, lead mining and coal mining, the Wear valley was amongst the first places to see the development of railways. The Weardale Railway continues to run occasional services between Wolsingham. Mining of lead ore has been known in the area of the headwaters of the Wear since the Roman occupation and continued into the nineteenth century. Spoil heaps from the abandoned lead mines can still be seen, since the last quarter of the twentieth century have been the focus of attention for the recovery of gangue minerals in present mining, such as fluorspar for the smelting of aluminium. However, abandoned mines and their spoil heaps continue to contribute to heavy metal mineral pollution of the river and its tributaries; this has significance to fishing in times of low flow and infrastructure costs as the River Wear is an important source of drinking water for many of the inhabitants along its course. Fluorspar is another mineral sporadically co-present with Weardale Granite and became important in the manufacture of steel from the late 19th century into the 20th century.
In many cases the steel industries were able to take fluorspar from old excavation heaps. Fluorspar explains why iron and steel manufacture flourished in the Wear valley and Teesside during the nineteenth century. Overlying are three Carboniferous minerals: limestone, Coal Measures as raw materials for iron and steel manufacture, sandstone, useful as a refractory material; the last remaining flourspar mine closed in 1999 following legislation re water quality. A mine at Rogerley Quarry, Frosterley, is operated by an American consortium who work it for specimen minerals. Minco are exploring the North Pennines and the upper Wear catchment for potential reserves of zinc at lower levels. Ironstone, important as the ore was won from around Consett and Tow Law around Rookhope, while greater quantities were imported from just south of the southerly Tees in North Yorkshire; these sources became uneconomic. The former cement works at Eastgate, until run by Lafarge, was based on an inlier of limestone; the site gained planning permission to form a visitor complex showcasing an eco-village using alternative technology, including a "hot rocks" water heating system.
The underlying granite has been drilled and reports confirm their presence. Bardon Aggregates continue to quarry at Heights near Westgate and operate a tarmac "blacktop" plant on site. Mineral extract