Saga of Ealdor and Wulfstan: The Mead of Might

Hear now a short song, a truth-telling tale, of two Thanes in the hall, and the choice that did prevail.

In the strong mead-hall of King Æthelred, by the shore of the churning sea, dwelt two mighty Thanes, Ealdor the Bold and Wulfstan the Keen. Both held lands, both guarded kine, and both sought the favour of the Ring-Giver.

Ealdor saw the world as a Fixed Feast. "The King's gold is limited," he boasted, "and if Wulfstan's hoard grows heavy, then mine must lighten. We hunt the same deer; we share not the spoils!" Thus, Ealdor hoarded his grain, paid his fyrdwith grudging hand, and when the spring thaw came, he steered his ships not for trade, but to raid the smaller farms of Wulfstan's tenants, taking by force what he believed was rightfully his portion.

Wulfstan, however, spoke a different wisdom. He said, "The earth is great, and our strength is for making, not merely taking. If my neighbour's grain grows tall, our whole shire is less hungry. If his axe-blade is sharp, our comitatus is stronger." Wulfstan saw the world as a Growing Grove.

When the Norse longships, dragon-prowed and fell, came to land, Ealdor's men were thin and ill-equipped. They were weary from fighting their own neighbours, and their shields were chipped from petty raids. Ealdor held his few spears close, saying, "Let Wulfstan spend his strength; what he loses is my gain in the King's eye."

But Wulfstan had taught his men Shared Strength. He had traded his surplus iron for the tools of Ealdor’s smiths, making a better-tempered steel for all. He had paid good silver for the weaving skills of Ealdor's wives, clothing all his warriors in thick wool. When the Vikings landed, Wulfstan's host, well-fed and well-armed with gear of mutual making, met them with a roar.

Ealdor saw Wulfstan’s thriving fyrd fighting fiercely. His own few, fearing their lord's harsh greed more than the enemy's axe, wavered. Then, seeing Wulfstan's strength hold the line, Ealdor at last saw the truth: a full shield-wall benefits allstanding behind it. Shame overcame his self-interest. He cast his small spear-band into the fray, fighting for the life of the whole, not the slice of a small pie.

The invaders were repelled, though the cost in blood was dear.

When King Æthelred praised them both, he gave Wulfstan the largest ring, saying, "Your gain was the gain of all, and your hoard has made our land safe." To Ealdor he gave a sword, but sternly spoke: "Your hand held the blade, Thane, but your mind was an enemy to your kin. Learn this, son of the Saxons: The world is not a full cup from which one man's drink must lessen another’s. Together, we dig the well that feeds all our mouths."

Ealdor bowed low, his spirit humbled. From that day, he traded his fears for foresight, and the two Thanes joined their strength, making the shire a beacon of plenty, its fame sung by all the Skalds. Thus ends the Lay of the Mead-Hall's Might.

Sōþ is on þīnum sculdre.

Hearken, young warrior, and heed the wisdom of my years, for the words of the old ones are a bitter drink, yet they hold the truth within.

It is said that the truth is on your shoulder. This is not a man-word, but a knowing carved by fate's own hand. For every man carries a heavy stone, a burden not of iron or of wood, but of the soul's deep knowing. This truth is a grim companion, a shadow-friend who sits beside you at the ale-bench and walks with you on the war-path. It is the unshakeable certainty of what is, and what you have done. You can cast off your mail-coat or your shield, but you cannot cast this knowing into the wind. It is your Wyrd, a treasure terrible to hold, and a weight you shall carry until the barrow claims you.

And know this also: kindness and beauty scorned becomes your shadow. A man may turn from the sun-bright shield of a gentle deed, or spit upon the shining work of the good folk. He may scorn the helping hand and the tender word. But what is rejected does not perish. No. It lives on, a hateful ghost. The kindness you cast aside, the beauty you mocked with a cold heart—they gather in the mire and rise up to become your dark twin. This shadow, this grim specter, cleaves to your heel and follows you in light and in darkness. It is the tarnish on your soul-smith's work.

Thus, when these two words are braided, the one gives meaning to the other. The truth that sits forever on your shoulder is the shadow you have forged yourself. The burden you carry is the knowledge of your own scorn, the darkness you chose to cast forth into the world, which now returns to cling to your spirit. You cannot flee this knowing, for it is your own creation.

Anglo Saxon Culture

Wisdom Life Beech Tale Origins Bucgan’ora RAFA

Mon 23 Jun 25

Early Anglo-Saxon Culture.  Observations of a simple churl.

1. Survivalist

2. Grounded in earthly matters, the seasons and the weather

3. Environmentally grounded 

4. Resilience and sustainability 

5. Decentralised

6. Transparent

7. Community centred

8. Commercial

Less…

1. Absolute

2. Polemic

Questions

More or less

• Secure

• Healthy

• Accessible

• Resilient

• Evaluative

Main Differences

The cultural differences between Anglo-Saxons (roughly 5th to 11th centuries in England) and modern Western society are profound, reflecting a millennium of social, technological, political, and philosophical evolution. Here are some key distinctions:

1. Social Structure and Individualism:

• Anglo-Saxon Society: Highly hierarchical and communal. Society was structured around kinship groups, loyalty to lords, and a clear social order from king to earls, thegns (nobles/warriors), churls (freemen/peasants), and slaves.Individual identity was largely defined by one's place within this collective, with a strong emphasis on group loyalty and communal traditions. The concept of "folkright" meant that law and custom were often declared and applied by the people in their communities.

• Modern Western Society: Emphasizes individualism, personal freedom, equality, and self-expression. Rights are typically seen as inherent to the individual, not dependent on social status or lineage. While social structures exist, there is a greater degree of social mobility and less rigid class distinction.

2. Religion and Worldview:

• Anglo-Saxon Society: Initially pagan, with a polytheistic belief system focused on deities like Woden, Thunor, and Tiw. This was gradually replaced by Christianity from the late 6th to 8th centuries. Even after Christianization, elements of a "world-accepting" religion concerned with immediate family safety, prosperity, and avoiding natural disasters likely persisted. The concept of wyrd (fate) was significant.

• Modern Western Society: Largely secularized, meaning there's a clear separation of church and state, and public life is guided more by reason, science, and human welfare than religious doctrine. While Christianity remains a major religion, there's significant religious diversity and a growing non-religious population.

3. Governance and Law:

• Anglo-Saxon Society: Rule was often by powerful kings advised by councils (Witenagemot). Laws were a mix of royal decrees and customary law (folkright), often unwritten. Justice relied heavily on local assemblies (moots), and punishments could include "wergild" (blood money), outlawry, confiscation, and corporal/capital punishment.  Kinship played a significant role in enforcing responsibility.

• Modern Western Society: Characterized by democratic governance, constitutional law, and a formalized legal system with specialized courts, legal professionals, and established procedures. Emphasis is on due process, human rights, and the principle of equality before the law.

4. Gender Roles:

• Anglo-Saxon Society: While still patriarchal, Anglo-Saxon women generally had more legal rights and opportunities than women in later medieval periods. They could own and inherit land, control property (even within marriage), initiate divorce (though rare), and participate in legal proceedings as oath-worthy individuals. Some women, particularly abbesses, held significant political and cultural influence.

• Modern Western Society: Strives for gender equality, with women having full legal rights, equal opportunities in education and employment, and increasing representation in all spheres of public life. While challenges remain, the societal ideal is one of equal partnership and autonomy.

5. Economy:

• Anglo-Saxon Society: Primarily agrarian, based on farming, localized trade, and self-sufficiency. Land ownership was central to wealth and power. There was an evolving, albeit relatively simple, system of taxation and coinage.

• Modern Western Society: Characterised by industrialized or post-industrial economies, often based on capitalism, technological innovation, global trade, and complex financial systems. There's a strong emphasis on consumer choice, competition, and often, extensive welfare states.

6. Knowledge and Education:

• Anglo-Saxon Society: Literacy was limited, primarily to clergy and the elite. Knowledge was often passed down orally. Monasteries were centers of learning.

• Modern Western Society: Values widespread literacy and universal education. Access to information is vast and readily available through various media and digital platforms. Scientific inquiry and critical thinking are highly valued.

In essence, Anglo-Saxon culture was rooted in a pre-industrial, largely oral, and hierarchical society with strong communal ties and a worldview heavily influenced by either paganism or early Christianity. Modern Western society, conversely, is shaped by Enlightenment ideals, industrialization, technological advancements, secularism, and a strong emphasis on individual rights and democratic principles.

Sources

One of the main similarities 

While many differences exist due to the passage of a millennium, one of the most significant and enduring similarities between Anglo-Saxon culture and modern Western society, particularly in English-speaking nations, is the foundational influence on language, law, and a certain underlying cultural "spirit."

Here's why:

• Language: Modern English, despite significant influences from Latin and Norman French, retains a core Germanic vocabulary and grammatical structure derived directly from Old English (Anglo-Saxon). Many of our most common, everyday words (e.g., house, man, woman, king, queen, earth, water, hand, foot, good, bad, strong, weak, fight, sing) have Anglo-Saxon roots. The names of the days of the week (Tuesday, Wednesday, Thursday, Friday) are directly named after Anglo-Saxon or Norse pagan deities.

• Law and Governance (Early Seeds): While vastly different in form, the Anglo-Saxons laid some very early groundwork for legal concepts that resonate today. The Witenagemot, an assembly of wise men, was a precursor to advisory councils and even parliaments. Concepts of local governance and the importance of custom and precedent, though uncodified, can be seen as distant ancestors of common law traditions. The idea of "folkright" – law belonging to the people – echoes, in a very rudimentary way, the later development of rights for citizens.

• A "Warrior Ethos" (Transformed): While modern society is far from a warrior culture, the Anglo-Saxons valued traits like courage, loyalty (especially to one's community or leader), and a certain stoicism in the face of adversity.These values, while expressed differently, still find echoes in modern Western ideals of resilience, teamwork, and commitment, particularly in fields like sports, military, and even business. The pursuit of "fame" or "glory" in Anglo-Saxon terms can be loosely paralleled with the modern pursuit of achievement, recognition, and success in one's chosen field.

• Resilience and Adaptability: Both Anglo-Saxon society (which adapted from paganism to Christianity, endured Viking invasions, and eventually integrated with Norman influences) and modern Western society have demonstrated a remarkable capacity for adaptation, innovation, and resilience in the face of major societal shifts and external pressures.

So, while the daily lives, technologies, and explicit social structures are vastly different, the linguistic heritage and very early, nascent forms of certain legal and cultural values represent a strong thread of continuity.

Based on what we know about Anglo-Saxon society, it's highly likely they would react to modern individualism and selfishness with bewilderment and strong disapproval. Their society was built on collective responsibility, where the well-being of the group was prioritized over the desires of the individual.

🤝 Collective vs. Individual

Anglo-Saxon culture was deeply communal. The concept of an individual's rights and freedoms as we understand them today simply didn't exist. Instead, society was organized around tight-knit groups, like the tithing, a group of ten households mutually responsible for one another's behavior. If one person committed a crime, the entire group was held accountable and could face collective punishment. This system created a powerful incentive for people to monitor and support each other, ensuring the stability and safety of the community.

⚔️ Loyalty and Kinship

Loyalty was a cornerstone of Anglo-Saxon life. A man's identity and security were tied to his kin-group and his lord. The relationship between a lord and his retainers was a sacred bond, rooted in mutual obligation. A lord provided his followers with land, protection, and gifts, while the followers were expected to serve him faithfully, even to the death. This strong sense of loyalty extended to the concept of wergild, a system of compensation paid to a victim's family to prevent blood feuds. The value of a person's life was not based on their individual worth, but on their social status and the standing of their family, reflecting the group's importance over the individual.

🏡 The Community's Role

There was no formal police force in Anglo-Saxon England. Law enforcement was a community affair. When a crime was committed, the "hue and cry" was raised, and all able-bodied men were expected to join the pursuit of the criminal.Failure to do so could result in a fine for the whole village. This showcases a society where maintaining law and order wasn't the job of a select few, but a shared duty. The idea that someone could turn a blind eye to a crime or act solely out of self-interest would have been seen as a betrayal of the community and a threat to its very survival.

While nearly a millennium separates Anglo-Saxon culture (roughly 5th to 11th centuries AD) from modern Western culture, it's safe to say there are more differences than similarities, especially when considering the profound societal shifts brought about by events like the Renaissance, the Enlightenment, and the Industrial Revolution.

However, it's also important to acknowledge that modern Western culture has deep roots in its Anglo-Saxon past, meaning some fundamental elements have persisted or evolved from that era.

Here's an objective breakdown:

Differences:

• Political Structure: Anglo-Saxon society was largely tribal and organized around loyalty to a chieftain or king, with a less centralized and formalized administration. Modern Western culture is dominated by complex, representative democracies, republics, or constitutional monarchies with intricate legal and bureaucratic systems.

• Economy: The Anglo-Saxon economy was primarily agrarian and localized, with a focus on subsistence farming and limited trade. Modern Western economies are highly industrialized, globalized, capitalist, and driven by technology, mass production, and complex financial systems.

• Religion: While Christianity eventually became dominant in Anglo-Saxon England, early Anglo-Saxon culture had strong pagan roots. Even after Christianization, the influence of the Church was different, often intertwined with secular power in a way distinct from the more secularized nature of many modern Western societies. Religious pluralism and secularism are defining features of much of the modern West.

• Social Hierarchy and Mobility: Anglo-Saxon society was hierarchical with distinct classes (e.g., king, thegn, ceorl, slave), though some social mobility existed. While modern Western societies still have social stratification, the emphasis is generally on greater equality, individual rights, and meritocracy, with significantly more opportunities for social mobility, at least in theory. Slavery, a brutal reality in Anglo-Saxon times, is universally condemned in the modern West.

• Technology and Infrastructure: Anglo-Saxon life was characterized by rudimentary technology, wooden buildings, and limited infrastructure. Modern Western culture is defined by advanced technology, massive infrastructure (cities, transportation networks, communication systems), and rapid technological innovation.

• Global Interconnectedness: Anglo-Saxon society was relatively isolated compared to the immense global interconnectedness of modern Western culture, which is shaped by instant communication, international trade, and diverse immigration.

• Individualism vs. Collective/Tribal Identity: While individual agency existed, Anglo-Saxon society placed a strong emphasis on tribal loyalty and kinship. Modern Western culture, particularly since the Enlightenment, emphasizes individualism, personal freedom, and self-expression.

• Justice System: While Anglo-Saxons had legal codes and a system of justice (e.g., wergild, trial by ordeal), it was far less formalized and systematic than modern Western legal systems, which prioritize due process, evidence-based judgments, and codified laws.

Similarities (often foundational influences):

• Language: Modern English, particularly its core vocabulary, grammar, and structure, has direct roots in Old English, the language of the Anglo-Saxons. Many common words and the names of days of the week are direct descendants.

• Law and Governance: The Anglo-Saxons laid some groundwork for English common law and governmental structures, including the concept of shires (counties) and the witan (an advisory council to the king, a distant precursor to parliamentary bodies).

• Monarchy: The continuous tradition of monarchy in Britain can be directly traced back to Anglo-Saxon kings.

• Values (Evolved): While expressed differently, some core values resonate. Concepts like loyalty (to community, country, or cause), courage, and a sense of justice (even if the methods differed) can be found in both periods. The Anglo-Saxons valued women's rights to a significant degree for their time, including property ownership, a principle that has evolved into broader gender equality in modern Western societies.

• Art and Literature: The Anglo-Saxons had a rich tradition of oral and written literature (e.g., "Beowulf"), poetry, and craftsmanship. This artistic inclination has continued and evolved into the vast and diverse artistic expressions of modern Western culture.

• A "Melting Pot" Identity: Early Anglo-Saxon society itself was a blend of migrant and local cultures, foreshadowing the multicultural nature of many modern Western nations.

Conclusion:

Objectively, the differences overwhelmingly outweigh the similarities. Modern Western culture has undergone profound transformations in its political, economic, social, technological, and global dimensions that were unimaginable in Anglo-Saxon times. However, the existing similarities are significant because they represent foundational elements upon which much of modern Western (particularly English and, by extension, Anglophone) culture has been built, like the very language we speak and the long-standing institution of the monarchy. The Anglo-Saxon period provides a crucial historical bedrock, but the subsequent centuries have reshaped and redefined what it means to be "Western."

Sources

Good and bad

One observation from the language and stories of Anglo-Saxon heritage is that their world view was less absolute than contemporary cultures.

If we were able to wander into a Saxon village in 680 AD and engage in conversation about the notion of good and bad, for example, the response most likely would be that these belong, not to us, but to the realms of the unknown. For we are all people who may be visited by the spirit of goodness or the spirit of badness from time to time.  Our main focus is on shelter and food and celebration of sharing what we have.  It’s a matter of survival.

Colonialism

On a note of caution, it is important to be wary of making romantic, rose-tinted assumptions about the distant past.  For example, the Saxons described the Ancient Britons (mainly Celts), as “Wealh” or Welsh, in other words foreigners in their own homeland, with its “colonial” connotations.  

And the original meaning of the word Cymru, the Welsh’s name for what we know as Wales was compatriots or fellow countrymen with shared customs and cultural identity.  Furthermore, an ancient description for the West Country of England was West Wales.

Observations on Anglo-Saxon Culture: A Nuanced Worldview

The language and narratives passed down from the Anglo-Saxon period suggest that their worldview was less rigid and more open to ambiguity compared to modern cultures.

Picture yourself in a Saxon village circa 680 AD, raising the topic of good and bad. The villagers would likely tell you these weren't human attributes, but rather external forces—spirits of good or ill that might descend upon anyone. 

Their world was one of immediate needs: shelter, sustenance, and the communal joy of sharing what little they possessed. Survival was paramount.

They would likely view someone within their village who committed an unkind deed as someone deserving of empathy and communal support in the first instance.  Only after several such deeds would they consider the ultimate sanction of expulsion.

It's important though, to take care not to view the distant past through a romantic, idealised lens. For instance, the Saxons referred to the Ancient Britons, the incumbent inhabitants they encountered  (who were mostly Celts) as "Wealh" or Welsh, which essentially meant "foreigners." .

This term carried "colonial" undertones, highlighting the complex and often harsh realities of historical interactions.  

And the original meaning of Cymru, the Welsh’s name for what we know as Wales, was “compatriots or fellow countrymen” with shared customs and cultural identity.  Furthermore, an ancient description for the West Country of England was West Wales.

https://www.creativebognor.com/bognorians/culture-heroes/bucge-1 

Saxon Christianity

Pope Gregory and the Angels

Pope Gregory I sent a Benedictine monk named Augustine to Britain in 596 CE to begin the mission of converting the Anglo-Saxons to Christianity. Augustine and his companions landed in the kingdom of King Æthelberht of Kent in 597 CE.

The shift from Anglo-Saxon paganism to Christianity was a gradual process influenced by several interconnected factors, rather than a single event. A crucial element was the "top-down" approach, where missionaries focused on converting kings and queens first. Once a ruler converted, their subjects often followed suit, whether for political stability or genuine conviction.

Key Factors in the Conversion

• Political and Dynastic Motivations: The conversion of a king offered significant political advantages. By aligning themselves with the Roman Church, Anglo-Saxon rulers gained access to the prestige, power, and international connections of the Christian world, particularly the powerful Frankish kingdoms. Marriage alliances played a key role; for instance, King Æthelberht of Kent, the first Anglo-Saxon king to convert, was married to a Christian Frankish princess, Bertha.

• Syncretism and Integration: The Christianization process was not a total replacement of old beliefs. Instead, it often involved a blend of old and new. Pope Gregory I encouraged missionaries to incorporate pagan traditions into Christian practices to make the new religion more palatable. For example, pagan temples were often repurposed as Christian churches, and old festivals were adapted into Christian holy days. This syncretism helped ease the transition for the general population.

• Infrastructure and Administration: The Church brought with it a sophisticated, literate administrative structure that was highly appealing to rulers. Monasteries became centers of learning and literacy, which was essential for developing written laws, maintaining records, and centralizing royal power. The Church's organizational hierarchy and international network provided a stable framework that paganism, which lacked a unified structure, could not.

• Missionary Efforts: Two main missionary efforts were instrumental in the conversion. The Gregorian Mission, sent directly from Rome in 597 CE, targeted the southern kingdoms, beginning in Kent. The Celtic Christianmission, originating from Ireland and Scotland, was influential in the north, particularly in Northumbria. Although these two branches of Christianity had some differences, they both played a vital role in spreading the new faith throughout Anglo-Saxon England. The ultimate triumph of the Roman tradition was solidified at the Synod of Whitby in 664 CE, where King Oswiu of Northumbria chose to adopt the Roman date for Easter and practices, effectively aligning the English Church with Rome.

This video describes how the Anglo-Saxons changed from worshipping pagan gods to becoming Christian after Pope Gregory sent a monk called Augustine to convert them.  

Anglo Saxon - Christianity | KS2 History

Hark, and heed well, for I shall tell a tale of Bucgan’ora, that place upon the southern shore where the sea doth meet the land, and the salt spray scents the wind. In times past, a great timber hall stood there, with a high-pitched roof and walls of wattle and daub. This was the Fane of the White Christ, a place of silent prayer and hushed reverence. The folk of Bucgan’ora would gather there on the holy days, their voices low as they chanted the Latin words, their heads bowed in supplication.

But the years rolled on like the waves upon the shingle. The young men, hardened by the sea and the soil, found the stillness of the Fane to be a burden. The young women, their hands busy with loom and hearth, saw little need for so many hours of quietude. And the children, with their bright, curious eyes, would rather chase the gulls upon the beach than listen to the murmuring priests. The Fane, so grand in its design, grew cold and empty. The dust settled on the pews, and the spider spun her web in the corners where the shadows lay thickest. The priest, a good man named Cuthbert, saw the sorrow of it all. He saw the folk of Bucgan’ora turning away, their spirits seeking warmth and fellowship elsewhere.

One cold winter’s eve, when the wind howled and the fire crackled in the hall of the Reeve, a brave young woman named Maria spoke. Her voice, clear and strong, cut through the clamour. "Why," she asked, "do we let such a fine hall stand idle? Why do we not use its strong timbers and its wide floor for the good of all?"

A murmur of agreement rippled through the gathering. An old fisherman, his face etched with the lines of sun and sea, grunted his approval. "My nets need mending," he said, "and the wind is too sharp to do it by the shore." A young weaver, her fingers nimble and quick, added her voice. "My loom is cramped within my cottage," she said. "I could weave a great tapestry there, to tell the tale of our people."

The Reeve, a man of wisdom and a fair mind, listened intently. The next morning, he sought out Cuthbert, the priest. He laid out the thoughts of the folk, not as a challenge, but as an offering. "Brother Cuthbert," he said, "the spirit of our people seeks a new home. Not to cast aside the faith, but to bring it forth into the world, into the work of our hands and the songs of our hearts."

Cuthbert, a man of profound understanding, did not scowl or rage. He saw the truth in the Reeve's words. He saw the fire of community, the very heart of the Fane's teaching, burning brightly within them. "Go forth," he said, his voice filled with a quiet strength, "and let the hall be a testament to your hands and your spirits. Let it be a place of Christ’s work, which is the work of all people."

And so, the work began. The pews were carefully moved, not cast aside, but stored with reverence. The great hall was swept and cleaned, the dust of ages dispersed by brooms of birch. A large, central hearth was dug, and a fire of logs was laid and lit, its warmth filling every corner. The hall, once a place of silent prayer, now echoed with the sounds of life.

The fishermen came, their voices rising in song as they mended their nets by the fireside. The weavers brought their looms, and the rhythmic clack-clack of the shuttles became a constant melody. The children came, too, not in fear, but in joy, to learn the songs of their ancestors and to hear the tales of the ancient heroes. Maria, with her clear voice and sharp mind, organised the work, creating a place where a man could teach his son the skills of the carpenter, and a woman could share the secrets of the healing herbs. It became a hub, a haven, a place of knowledge and fellowship.

The people named it the "Bucgan'ora Bærn," the Barn of Bucgan'ora, for a barn is a place of harvest and storage, of gathering and sharing. And though the cross still stood tall on its roof, and the name of Christ was still spoken with respect, the Fane of the White Christ had become something new, something more. It had become a heart for the community, a place where faith was not merely whispered, but lived. And in the long, dark winter nights, when the storms battered the shore, the light from the windows of the Bucgan'ora Bærn shone out like a beacon, a warm, welcoming glow that promised not only shelter, but also the enduring strength of a people who had found their true home in the fellowship of one another.

Saxon Reflection

Apologies for Friday.
I am planning on doing a short talk and discussion about Anglo Saxon Bognor (Bucgan’ora) at the RAFA in early Oct or Nov though if anyone’s interested.

Hwæt! Heed now the words of a wayfarer, a truth-teller on the trod-path. Let the soul-house listen to the silent whisper of the wind-song, and ponder the passing of the sun's bright gleam.

Behold the fleeting world, the frailest flesh, the briefest touch on winter's breath. The years, like wild geese, fly swiftly south, leaving behind sorrow's sting, the stain of sin.

Look within, O heart, into the hoard-house of your thoughts. Are the treasures there deeds of worth, or but dust and the debris of a day spent in folly? For the lone journey beckons, the soul's sailing toward an unknown shore.

Let not the grave-house, the earthen-glove, hold you captive to a wasted life. Make firm your fate, ere the final hour, with goodness, with grace, with godly acts. For the judgment waits, the warden of our wyrd.

Reflect on your road, the rolling years, and prepare your spirit for the starless night. So may your name live on, a bright word carved in the memory of the living.

U3A History Group

Fri 27 Jan 26 2-4pm

Bersted Jubilee Hall

Anglo Saxon Bucgan’ora

by John Parsons

A short story about the Anglo Saxon origins of Bognor Regis

followed by Q&A’s

and discussion on the relevance of Anglo Saxon culture today