Coifi

Last updated

"The High Priest Coifi Profanes the Temple of the Idols", from James William Edmund Doyle's A Chronicle of England (1864). A Chronicle of England - Page 030 - The High Priest Colfi Profanes the Temple of the Idols.jpg
"The High Priest Coifi Profanes the Temple of the Idols", from James William Edmund Doyle's A Chronicle of England (1864).

Coifi is a priest recorded by Bede in the Ecclesiastical History of the English People as having presided over the temple at Goodmanham in the Northumbria in 627. He occurs in a story relating to the conversion of the Northumbrian elites in the court of Eadwine of Deira, in which he renounces Anglo-Saxon paganism in favour of Christianity, before leading a group to destroy and burn down the temple over which he had presided.

Contents

The historical reliablility of the account has been dated by scholars, who have noted that while some imagery does show similarities with motifs from Germanic religion and mythology, Bede's description likely draws heavily from existing Christian tradition and likely does not accurately represent how the events transpired.

Overview of Bede's account

In the Ecclesiastical History of the English People Bede describes the circumstances around the conversion of King Eadwine of Deira. Before agreeing to be baptised, Bede records that the king discussed the matter with his leading men, including the primus pontificum ("chief priest") Coifi. Coifi explains in a speech that he believes that worshipping the gods of the traditional religion is pointless, basing this on the fact that while he worships them more than anyone, others receive more gifts and honours than him. He explains that if the gods had power, they would help him and he urges the group present to convert as soon as possible. [1]

Following this first speech, another man present supports Coifi, using the metaphor that life is like a sparrow flying through a warm hall in winter, having a brief respite before travelling out again into the storm outside again. He argues that Christianity provides more certainty of before and after one's life and should thus be followed. The Christian god then spurs the others there to speak in agreement. [2]

Coifi then speaks again asking to learn more of Christianity from Paulinus, which leads him expressing his lack of belief in the heathen gods. admitting that he has felt this way for a long time. The priest then advises the king that they ban and burn down the temples and altars that he had hallowed without receeving any benefit. Bede writes that he then broke the religious taboos of his priesthood by arming himself and getting up on a male horse that Eadwine provided him before riding to the temple at Goodmanham. Both the weapons and the horse were provided by the king. The crowd who saw him riding there thought he was mad and as soon as he gets there, God inspires him to desecrate the temple. He does by casting a spear at it, and has it torn down and set fire to by his companions while Coifi rejoices in the knowledge that he is now worshipping the true god. [1] [2] In Alcuin's retelling of the story, he writes that Eadwine ordered Coifi to profane the shrine. [3]

Name

The name Coifi is very rare in Anglo-Saxon sources, occurring only in the Ecclesiastical History of the English People in the narrative about the Northumbrian priest and in accounts derived from it such as Alcuin's retelling, in which the form Coefi is used, and the Old English version of the Ecclesiastical History of the English People, in which the form Cefi is used. [4] Furthermore, the name Ceefi is recorded in a list of monks in the early 9th century core of the Durham Liber Vitae which is probably related to Coifi, however the origins of all of these names are unclear. [4]

It has been suggested that Bede could have either exploited an existing tradition, or actively chosen the name, so as to draw links with the name Caiaphas, referred to in the Vulgate version of the Gospel of John as a pontifex, the same term Bede uses for Coifi. [4]

Historicity and interpretation

The historicity of Bede's account has been questioned by scholars with it being noted that the account closely resembles other Christian works such as the Prose Life of Cuthbert , with it being argued that the account is not an accurate depiction of the events surrounding the Christianisation of Northumbria, but instead a work of literary inversion and biblical exegesis reflecting on the Redemption. [1] [4]

One description that it closely parallels is that of Clovis I's baptism in the writings of Gregory of Tours. Whilst this account has no high priest, Clovis' wife Clothildis is given very similar words to speak by Gregory as Coifi is given by Bede; she insists to the king that he is to stop worshopping worthless gods made of materials such as stone and wood. Clovis realises the pointlessness of his former practices and promises to convert when he is losing a battle against the Alamans if God gives him victory. After winning, he speaks with his people who spontaneously reject their gods that Gregory labels as mortal and agreed to be baptised by St Remigius who urged them to burn what they had formerly worshipped as he baptised them. [1]

It has been suggested that whilst Coifi's speech sounds like Bede's own words put into the priest's mouth, he could have heard the tale directly from someone who witnessed it. The probability of this has been doubted, however, with it being suggested that it is more likely that Bede was using a well-known topos that may have been borrowed from Gregory of Tours. It has been suggested that Bede was trying to put forward a likely turn of events given that Eadwine did convert and assuming that a high priest was present. [1]

Based on comparisons with Old Nordic religion, the existence of a heathen priesthood has been doubted, leading to further questioning of the accuracy of the account. Coifi's role in the narrative closely resembles that of priests in Northumbria after the adoption of Christianity and while taboos against the carrying of weapons and the riding of stallions are attested in Germanic contexts in certain situations, the two taboos also were applied to Christian priests. [1] [5] [3] It has thus been argued that the role of Coifi in the tale is very unlikely to reflect the reality of the situation or the wider institutional structure of Anglo-Saxon paganism. [1] [4]

The account further closely resembles Biblical traditions, with the speech made by one of Eadwine's companions about the sparrow flying through the hall echoing Psalm 84, which was one of Bede's favourite Psalms. [1] The usage of the word lancea ("spear") for the weapon Coifi throws at the shrine, instead of the more common word hasta, may have been in reference to the Vulgate version of the Gospel of John, in which the word lancea is used for the spear that pierces Christ's side. Bede may thus have depicted Coifi piercing the heathen shrine as an inversion of the piercing of the temple that is Christ's body, leading to an outflowing of the blood of the eucharist and the water of baptism. Coifi's actions could have been presented to symbolise opening the Northumbrians up to the possibility of conversion to Christianity and salvation. [4]

Some elements of the account are likely historically accurate, however, such as the names of Goodmanham and Coifi. [4] The description of the temple at Goodmanham as consisting of temples and altars surrounded by fences or hedges has also been considered as possible evidence regarding heathen religious enclosures. [6] The temple has also been examined in light of excavations of possible religious structures such as that at Yeavering and in Scandinavia, and written accounts such as that of the temple at Uppsala, with common shared features being identified including them being made of wood, containing altars and being nearby enclosures. [7]

A further theory put forward by Richard North is that Paulinus disguised as Woden acted under the alias of Coifi and profaned the shrine in a desperate effort to stop Eadwine celebrating fertility rites during Lent that would have led him to break his fast. [4]

Sources

Bede's account on Eadwine's conversion has been proposed to have been principally based on two sources: a tradition from Whitby where Eadwine was buried that is found in the Earliest Life of Gregory the Great , and a tradition based in Canterbury that possibly originated from Paulinus who fled there after the death of Eadwine at the hands of Cadwallon ap Cadfan and Penda in 633. [1]

See also

Related Research Articles

Mellitus was the first bishop of London in the Saxon period, the third archbishop of Canterbury, and a member of the Gregorian mission sent to England to convert the Anglo-Saxons from their native paganism to Christianity. He arrived in 601 AD with a group of clergy sent to augment the mission, and was consecrated as Bishop of London in 604. Mellitus was the recipient of a famous letter from Pope Gregory I known as the Epistola ad Mellitum, preserved in a later work by the medieval chronicler Bede, which suggested the conversion of the Anglo-Saxons be undertaken gradually, integrating pagan rituals and customs. In 610, Mellitus returned to Italy to attend a council of bishops, and returned to England bearing papal letters to some of the missionaries.

<span class="mw-page-title-main">Rædwald of East Anglia</span> King of East Anglia (ruled c. 599–624)

Rædwald, also written as Raedwald or Redwald, was a king of East Anglia, an Anglo-Saxon kingdom which included the present-day English counties of Norfolk and Suffolk. He was the son of Tytila of East Anglia and a member of the Wuffingas dynasty, who were the first kings of the East Angles. Details about Rædwald's reign are scarce, primarily because the Viking invasions of the 9th century destroyed the monasteries in East Anglia where many documents would have been kept. Rædwald reigned from about 599 until his death around 624, initially under the overlordship of Æthelberht of Kent. In 616, as a result of fighting the Battle of the River Idle and defeating Æthelfrith of Northumbria, he was able to install Edwin, who was acquiescent to his authority, as the new king of Northumbria. During the battle, both Æthelfrith and Rædwald's son, Rægenhere, were killed.

<span class="mw-page-title-main">Northumbria</span> Medieval kingdom of the Angles

Northumbria was an early medieval Anglian kingdom in what is now Northern England and South Scotland.

<span class="mw-page-title-main">Edwin of Northumbria</span> King of Deira and Bernicia from 616 to 632/633

Edwin, also known as Eadwine or Æduinus, was the King of Deira and Bernicia – which later became known as Northumbria – from about 616 until his death. He converted to Christianity and was baptised in 627. After he fell at the Battle of Hatfield Chase, he was venerated as a saint.

Paulinus was a Roman missionary and the first Bishop of York. A member of the Gregorian mission sent in 601 by Pope Gregory I to Christianize the Anglo-Saxons from their native Anglo-Saxon paganism, Paulinus arrived in England by 604 with the second missionary group. Little is known of Paulinus's activities in the following two decades.

<span class="mw-page-title-main">Eadbald of Kent</span> King of Kent from 616 to 640

Eadbald was King of Kent from 616 until his death in 640. He was the son of King Æthelberht and his wife Bertha, a daughter of the Merovingian king Charibert. Æthelberht made Kent the dominant force in England during his reign and became the first Anglo-Saxon king to convert to Christianity from Anglo-Saxon paganism. Eadbald's accession was a significant setback for the growth of the church, since he retained his people's paganism and did not convert to Christianity for at least a year, and perhaps for as many as eight years. He was ultimately converted by either Laurentius or Justus, and separated from his first wife, who had been his stepmother, at the insistence of the church. Eadbald's second wife was Emma, who may have been a Frankish princess. They had two sons, Eormenred and Eorcenberht, and a daughter, Eanswith.

<span class="mw-page-title-main">Battle of the Winwaed</span> 655 battle between Mercia and Bernicia

The Battle of the Winwaed was fought on 15 November 655 between King Penda of Mercia and Oswiu of Bernicia, ending in the Mercians' defeat and Penda's death. According to Bede, the battle marked the effective demise of Anglo-Saxon paganism.

<span class="mw-page-title-main">Chad of Mercia</span> Bishop of York and Lichfield from 664 to 669

Chad was a prominent 7th-century Anglo-Saxon monk. He was an abbot, Bishop of the Northumbrians and then Bishop of the Mercians and Lindsey People. After his death he was known as a saint.

<span class="mw-page-title-main">Goodmanham</span> Village and civil parish in the East Riding of Yorkshire, England

Goodmanham is a small village and civil parish in the East Riding of Yorkshire, England. It is situated approximately 2 miles (3 km) to the north-east of Market Weighton. The village is situated on the Yorkshire Wolds Way National Trail, a long-distance footpath. According to the 2011 UK Census, Goodmanham parish had a population of 244, an increase on the 2001 UK Census figure of 218.

<i>Ecclesiastical History of the English People</i> 8th-century Latin history of England by Bede

The Ecclesiastical History of the English People, written by Bede in about AD 731, is a history of the Christian Churches in England, and of England generally; its main focus is on the conflict between the pre-Schism Roman Rite and Celtic Christianity. It was composed in Latin, and is believed to have been completed in 731 when Bede was approximately 59 years old. It is considered one of the most important original references on Anglo-Saxon history, and has played a key role in the development of an English national identity.

<span class="mw-page-title-main">Anglo-Saxon paganism</span>

Anglo-Saxon paganism, sometimes termed Anglo-Saxon heathenism, Anglo-Saxon pre-Christian religion, Anglo-Saxon traditional religion, or Anglo-Saxon polytheism refers to the religious beliefs and practices followed by the Anglo-Saxons between the 5th and 8th centuries AD, during the initial period of Early Medieval England. A variant of Germanic paganism found across much of north-western Europe, it encompassed a heterogeneous variety of beliefs and cultic practices, with much regional variation.

<span class="mw-page-title-main">Cedd</span> Bishop of London and saint (c. 620 – 664)

Cedd was an Anglo-Saxon monk and bishop from the Kingdom of Northumbria. He was an evangelist of the Middle Angles and East Saxons in England and a significant participant in the Synod of Whitby, a meeting which resolved important differences within the Church in England. He is venerated in the Catholic Church, Anglicanism, and the Orthodox Church.

<span class="mw-page-title-main">Christianity in Anglo-Saxon England</span>

In the seventh century the pagan Anglo-Saxons were converted to Christianity mainly by missionaries sent from Rome. Irish missionaries from Iona, who were proponents of Celtic Christianity, were influential in the conversion of Northumbria, but after the Synod of Whitby in 664, the Anglo-Saxon church gave its allegiance to the Pope.

Æthelburhof Kent (born c. 601, sometimes spelled Æthelburg, Ethelburga, Æthelburga; Old English: Æþelburh, Æðelburh, Æðilburh, also known as Tate or Tata), was an early Anglo-Saxon queen consort of Northumbria, the second wife of King Edwin. As she was a Christian from Kent, their marriage triggered the initial phase of the conversion of the pagan north of England to Christianity.

James the Deacon was a Roman deacon who accompanied Paulinus of York on his mission to Northumbria. He was a member of the Gregorian mission, which went to England to Christianise the Anglo-Saxons from their native Anglo-Saxon paganism. However, when he arrived in England is unknown. After Paulinus left Northumbria, James stayed near Lincoln and continued his missionary efforts, dying sometime after 671, according to the medieval chronicler Bede.

<span class="mw-page-title-main">Eorpwald of East Anglia</span> King of the East Angles

Eorpwald; also Erpenwald or Earpwald,, succeeded his father Rædwald as King of the East Angles. Eorpwald was a member of the East Anglian dynasty known as the Wuffingas, named after the semi-historical king Wuffa.

Ricberht, may have briefly ruled East Anglia, a small independent Anglo-Saxon kingdom which today forms the English counties of Norfolk and Suffolk. Little is known of his life or his reign.

<span class="mw-page-title-main">Gregorian mission</span> 6th century Christian mission to Britain

The Gregorian mission or Augustinian mission was a Christian mission sent by Pope Gregory the Great in 596 to convert Britain's Anglo-Saxons. The mission was headed by Augustine of Canterbury. By the time of the death of the last missionary in 653, the mission had established Christianity among the southern Anglo-Saxons. Along with the Irish and Frankish missions it converted Anglo-Saxons in other parts of Britain as well and influenced the Hiberno-Scottish missions to continental Europe.

<span class="mw-page-title-main">Christianisation of Anglo-Saxon England</span> Conversion of Anglo-Saxon England to Christianity

The Christianisation of Anglo-Saxon England was the process starting in the late 6th century by which population of England formerly adhering to the Anglo-Saxon, and later Nordic, forms of Germanic paganism converted to Christianity and adopted Christian worldviews.

<span class="mw-page-title-main">Christianisation of Scotland</span> Historical process bringing Christianity to Scotland

The Christianisation of Scotland was the process by which Christianity spread in what is now Scotland, which took place principally between the fifth and tenth centuries.

References

  1. 1 2 3 4 5 6 7 8 9 Church 2008.
  2. 1 2 Sellar 1907, Book 2, chapter 13.
  3. 1 2 Barrow 2011, Reference 45.
  4. 1 2 3 4 5 6 7 8 Barrow 2011.
  5. Orton 2005, pp. 22–23.
  6. Semple 2010, pp. 39–40.
  7. Reed 1997, pp. 3–4.

Bibliography

Primary

Secondary