We can now picture to ourselves the general aspect of the country after the English colonies had established themselves as far west as the Somersetshire marshes, the Severn, and the Dee. The whole land was occupied by little groups of Teutonic settlers, each isolated by the mark within their own township; each tilling the ground with their own hands and those of their Welsh serfs. The townships were rudely gathered together into petty chieftainships; and these chieftainships tended gradually to aggregate into larger kingdoms, which finally merged in the three great historical divisions of Northumbria, Mercia, and Wessex; divisions that survive to our own time as the North, the Midlands, and the South. Meanwhile, most of the Roman towns were slowly depopulated and fell into disrepair, so that a "waste chester" becomes a common object in Anglo-Saxon history. Towns belong to a higher civilisation, and had little place in agricultural England. The roads were neglected for want of commerce; and trade only survived in London and along the coast of Kent, where the discovery of Frankish coins proves the existence of intercourse with the Teutonic kingdom of Neustria, which had grown up on the ruins of northern Gaul. Everywhere in Britain the Roman civilisation fell into abeyance: in improved agriculture alone did any notable relic of its existence remain. The century and a half between the conquest and the arrival of Augustine is a dreary period of unmixed barbarism and perpetual anarchy.

From time to time the older settled colonies kept sending out fresh swarms of young emigrants towards the yet unconquered west, much as the Americans and Canadians have done in our own days. Armed with their long swords and battle-axes, the new colonists went forth in family bands, under petty chieftains, to war against the Welsh; and when they had conquered themselves a district, they settled on it as lords of the soil, enslaved the survivors of their enemies, and made their leader into a king. Meanwhile, the older colonies kept up their fighting spirit by constant wars amongst themselves. Thus we read of contests between the men of Kent and the West Saxons, or between conflicting nobles in Wessex itself. Fighting, in fact, was the one business of the English freeman, and it was but slowly that he settled down into a quiet agriculturist. The influence of Christianity alone seems to have wrought the change. Before the conversion of England, all the glimpses which we get of the English freeman represent him only as a rude and turbulent warrior, with the very spirit of his kinsmen, the later wickings of the north.

An enormous amount of the country still remained overgrown with wild forest. The whole weald of Kent and Sussex, the great tract of Selwood in Wessex, the larger part of Warwickshire, the entire Peakland, the central dividing ridge between the two seas from Yorkshire to the Forth, and other wide regions elsewhere, were covered with prim?val woodlands. Arden, Charnwood, Wychwood, Sherwood, and the rest, are but the relics of vast forests which once stretched over half England. The bear still lurked in the remotest thickets; packs of wolves still issued forth at night to ravage the herdsman\'s folds; wild boars wallowed in the fens or munched acorns under the oakwoods; deer ranged over all the heathy tracts throughout the whole island; and the wild white cattle, now confined to Chillingham Park, roamed in many spots from north to south. Hence hunting was the chief pastime of the princes and ealdormen when they were not engaged in war with one another or with the Welsh. Game, boar-flesh, and venison formed an important portion of diet throughout the whole early English period, up to the Norman conquest, and long after.

The king was the recognised head of each community, though his position was hardly more than that of leader of the nobles in war. He received an original lot in the conquered land, and remained a private possessor of estates, tilled by his Welsh slaves. He was king of the people, not of the country, and is always so described in the early monuments. Each king seems to have had a chief priest in his kingdom.

There was no distinct capital for the petty kingdoms, though a principal royal residence appears to have been usual. But the kings possessed many separate hams or estates in their domain, in each of which food and other material for their use were collected by their serfs. They moved about with their suite from one of these to another, consuming all that had been prepared for them in each, and then passing on to the next. The king himself made the journey in the waggon drawn by oxen, which formed his rude prerogative. Such primitive royal progresses were absolutely necessary in so disjointed a state of society, if the king was to govern at all. Only by moving about and seeing with his own eyes could he gain any information in a country where organisation was feeble and writing practically unknown: only by consuming what was grown for him on the spot where it was grown could he and his suite obtain provisions in the rude state of Anglo-Saxon communications. But such government as existed was mainly that of the local ealdormen and the village gentry.

Marriages were practically conducted by purchase, the wife being bought by the husband from her father\'s family. A relic of this custom perhaps still survives in the modern ceremony, when the father gives the bride in marriage to the bridegroom. Polygamy was not unknown; and it was usual for men to marry their father\'s widows. The wives, being part of the father\'s property, naturally became part of the son\'s heritage. Fathers probably possessed the right of selling their children into slavery; and we know that English slaves were sold at Rome, being conveyed thither by Frisian merchants.

The artizan class, such as it was, must have been attached to the houses of the chieftains, probably in a servile position. Pottery was manufactured of excellent but simple patterns. Metal work was, of course, thoroughly understood, and the Anglo-Saxon swords and knives discovered in barrows are of good construction. Every chief had also his minstrel, who sang the short and jerky Anglo-Saxon songs to the accompaniment of a harp. The dead were burnt and their ashes placed in tumuli in the north: the southern tribes buried their warriors in full military dress, and from their tombs much of the little knowledge which we possess as to their habits is derived. Thence have been taken their swords, a yard long, with ornamental hilt and double-cutting edge, often covered by runic inscriptions; their small girdle knives; their long spears; and their round, leather-faced, wooden shields. The jewellery is of gold, enriched with coloured enamel, pearl, or sliced garnet. Buckles, rings, bracelets, hairpins, necklaces, scissors, and toilet requisites were also buried with the dead. Glass drinking-cups which occur amongst the tombs, were probably imported from the continent to Kent or London; and some small trade certainly existed with the Roman world, as we learn from B?da.

In faith the English remained true to their old Teutonic myths. Their intercourse with the Christian Welsh was not of a kind to make them embrace the religion which must have seemed to them that of slaves and enemies. B?da tells us that the English worshipped idols, and sacrificed oxen to their gods. Many traces of their mythology are still left in our midst.

First in importance among their deities came Woden, the Odin of our Scandinavian kinsmen, whose name we still preserve in Wednesday (dies Mercurii). To him every royal family of the English traced its descent. Mr. Kemble has pointed out many high places in England which keep his name to the present day. Wanborough, in Surrey, at the heaven-water-parting of the Hog\'s Back, was originally Wodnesbeorh, or the hill of Woden. Wanborough, in Wiltshire, which divides the valleys of the Kennet and the Isis, has the same origin; as has also Woodnesborough in Kent. Wonston, in Hants, was probably Woden\'s stone; Wambrook, Wampool, and Wansford, his brook, his pool, and his ford. All these names are redolent of that nature-worship which was so marked a portion of the Anglo-Saxon religion. Godshill, in the Isle of Wight, now crowned by a Christian church, was also probably the site of early Woden worship. The boundaries of estates, as mentioned in charters, give instances of trees, stones, and posts, used as landmarks, and dedicated to Woden, thus conferring upon them a religious sanction, like that of Hermes amongst the Greeks. Anglo-Saxon worship generally gathered around natural features; and sacred oaks, ashes, wells, hills, and rivers are among the commonest memorials of our heathen ancestors. Many of them were reconsecrated after the introduction of Christianity to saints of the church, and so have retained their character for sanctity almost to our own time.

Thunor, the same word as our modern English thunder, was practically, though not philologically, the Anglo-Saxon representative of Zeus. We are more familiar with his name in its clipped Norse form of Thor. Thursday is Thunor\'s day (Thunres d?g: dies Jovis) and the thunderbolt, really a polished stone axe of the aboriginal neolithic savages, was supposed to be his weapon. Thundersfield, in Surrey; Thundersley, in Essex; and Thursley, in Surrey, still preserve the m............