Smaller examples may have only had such decoration, and inscriptions, which are much more common on Anglo-Saxon than Irish crosses.

In 1818, Dr. Duncan restored the Ruthwell Cross, one of the finest Anglo-Saxon crosses in the United Kingdom, now in Ruthwell church, which had been broken up in the Scottish Reformation.

It is known for its collection of Anglo-Saxon crosses.

Thornhill is mentioned in the Domesday Book of 1086, but Anglo-Saxon crosses and other remains indicate that there was a settlement here by the ninth century.

In All Saints Parish Church there are the remains of two early Anglo-Saxon crosses, one of which has been reproduced for the town's war memorial.

Three Anglo-Saxon crosses formerly in the churchyard of All Saints ', but now inside the church to prevent erosion, date to the 8th century.

Standing crosses in Ireland and areas under Irish influence tend to be shorter and more massive than their Anglo-Saxon equivalents, which have mostly lost their headpieces, and therefore perhaps required the extra strength provided by the ring.

Other stone crosses are found in the former Northumbria and Scotland, and further south in England, where they merge with the similar Anglo-Saxon cross making tradition, in the Ruthwell Cross for example.

Continuous vine scrolls in a great variety of designs of the same general type as the central motif, with few leaves and round fruits, were very common in slightly later religious Anglo-Saxon art, and are often combined with interlace in the same work, especially on Anglo-Saxon crosses, for example the Bewcastle Cross and the Easby Cross now in the Victoria and Albert Museum.

The Celtic Picts of Scotland also carved stones before and after conversion, and the distinctive Anglo-Saxon and Irish tradition of large outdoor carved crosses may reflect earlier pagan works.

Although most villages and their churches, had origins before the Norman Conquest of 1066, stone crosses at Asfordby and Sproxton churches and Anglo-Saxon cemeteries as found at Goadby Marwood, Sysonby and Stapleford, are certainly pre-Conquest.

Anglo-Saxon settlement probably did not take place until well into the seventh century, and the sculptured crosses are evidence of a church here in the eighth and ninth centuries.

The church has a collection of Roman altars and Anglo-Saxon crosses.

The church-yard has three Anglo-Saxon crosses.

Anglo-Saxon artists created carved ivories, illuminated manuscripts, embroidered cloths, crosses and stone sculpture, although relatively few of these have survived to the modern period.

To the Transactions of the Scottish Antiquarian Society he contributed a description of a celebrated runic cross the Ruthwell Cross, one of the finest Anglo-Saxon crosses in Britain, now in Ruthwell church.

These designs include human figures, animals, birds, crosses, plants and monsters, all of which have been recently elucidated by Dr. Anna Gannon in her erudite The Iconography of Early Anglo-Saxon Coinage.

In the chancel is an old altar slab with 5 crosses ( that Pevsner believes is Anglo-Saxon ), on the south side of which is a low sill serving for a sedilia, and on the north, double projecting almeries.

Pieces from the Viking crosses, dating from 10th century, found in Kirklevington, which may have been the centre of a large Anglo-Saxon estate, are on display at Preston Hall Museum in Stockton on Tees.

Apart from Anglo-Saxon architecture, which survives entirely in churches, with only a handful of largely unaltered examples, monumental stone sculpture survives in large stone crosses, an equivalent to the high crosses of the Celtic areas of Britain.

From various references ( to its destruction by Christians ) there would seem to have been a tradition of Anglo-Saxon pagan monumental sculpture, probably in wood, of which no examples remain ( as opposed to later Anglo-Scandinavian pagan imagery ), and with which the crosses initially competed.

The Anglo-Saxon crosses have survived less well than those in Ireland, being more subject to iconoclasm after the English Reformation.

Wade-Evans, in fact, denies that there were any Anglo-Saxon invasions at all other than a minor Jutish foray in A.D. 514.

Beads of amethyst were found in Anglo-Saxon graves in England.

Although not mentioned by Asser or by the Anglo-Saxon Chronicle, Alfred probably also paid the Vikings cash to leave, much as the Mercians were to do in the following year.

He was persuaded of Ælfheah's sanctity, but Ælfheah and Augustine of Canterbury were the only pre-conquest Anglo-Saxon archbishops kept on Canterbury's calendar of saints.

The Angles were one of the main groups that settled in Britain in the post-Roman period, founding several of the kingdoms of Anglo-Saxon England, and their name is the root of the name England.

The events described in the poem take place in the late 5th century, after the Anglo-Saxons had begun their migration to England, and before the beginning of the 7th century, a time when the Anglo-Saxon people were either newly arrived or still in close contact with their Germanic kinsmen in Scandinavia and Northern Germany.

While " themes " ( inherited narrative subunits for representing familiar classes of event, such as the " arming the hero ", or the particularly well-studied " hero on the beach " theme ) do exist across Anglo-Saxon and other Germanic works, some scholars conclude that Anglo-Saxon poetry is a mix of oral-formulaic and literate patterns, arguing that the poems both were composed on a word-by-word basis and followed larger formulae and patterns.

The rulers of Mercia were generally the most powerful of the Anglo-Saxon kings from the mid-7th to the early 9th centuries, but are not accorded the title of bretwalda by the Chronicle, which is generally thought to be because of the anti-Mercian bias of the Chroniclers.

These continental codes were all composed in Latin, whilst Anglo-Saxon was used for those of England, beginning with the Code of Ethelbert of Kent ( 602 ).

The most important English chronicles are the Anglo-Saxon Chronicle, started under the patronage of King Alfred in the 9th century and continued until the 12th century, and the Chronicles of England, Scotland and Ireland ( 1577 – 87 ) by Raphael Holinshed and other writers ; the latter documents were important sources of materials for Elizabethan drama.

In Anglo-Saxon England, as prescribed in Leechdoms, Wortcunning, and Starcraft of Early England ( also called Læceboc ) ( many of whose recipes were borrowed from Greek medicinal texts ), dill was used in many traditional medicines, including medicines against jaundice, headache, boils, lack of appetite, stomach problems, nausea, liver problems, and much more.

Words for the nymphs of the Greek and Roman mythos were translated by Anglo-Saxon scholars with ælf and variants on it.

Overlordship, for either reason, was a central feature of Anglo-Saxon politics ; it is known to have begun before Æthelberht's time, although the details are unknown, and kings were being described as overlords in this sense, as late as the ninth century.

As many of the early Germanic loanwords into Estonian were Saxon, their cognates can be found in Anglo-Saxon English, for example, ' nurk ' ( corner ) is found as ' nook ' in English and ' koer ' ( dog ) is ' cur ' in English.

The former was acceptable, because it was viewed as merely taking note of the powers in nature that were created by God, for instance the Anglo-Saxon leechbooks which contained simple spells designed for medicinal purposes were tolerated.

The Anglo-Saxon guilds had a strong religious component ; they were burial societies that paid for masses for the souls of deceased members as well as paying fines in cases of justified crime.

Though place names survived the deurbanized Sub-Roman and early Anglo-Saxon periods, and historiography has been at pains to signal the expected survivals, archaeology shows that a bare handful of Roman towns were continuously occupied.

The Anglo-Saxon Chronicle entry for the year 449 records that Hengest and Horsa were invited to Britain by Vortigern to assist his forces in fighting the Picts.

Knife symbols can be found in various cultures to symbolize all stages of life ; for example, a knife placed under the bed while giving birth is said to ease the pain, or, stuck into the headboard of a cradle, to protect the baby ; knives were included in some Anglo-Saxon burial rites, so the dead would not be defenseless in the next world.

The loaf was blessed, and in Anglo-Saxon England it might be employed afterwards to work magic: A book of Anglo-Saxon charms directed that the lammas bread be broken into four bits, which were to be placed at the four corners of the barn, to protect the garnered grain.

Anglo-Saxon literature has gone through different periods of research — in the 19th and early 20th centuries the focus was on the Germanic roots of English, later the literary merits were emphasised, and today the focus is upon paleography and the physical manuscripts themselves more generally: scholars debate such issues as dating, place of origin, authorship, and the connections between Anglo-Saxon culture and the rest of Europe in the Middle Ages.