A second reference to cultic spaces found in Bede appears in his discussion of Coifi, an influential English pagan priest for King Edwin of Northumbria, who – after converting to Christianity – cast a spear into the temple at Goodmanham and then burned it to the ground. The name Tiw has been identified in such place-names as Tuesley ("Tiw's Wood or Clearing") in Surrey, Tysoe ("Tiw's Hill-Spur") in Warwickshire, and Tyesmere ("Tiw's Pool") in Worcestershire.

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The vast majority of bards I know – be they musicians, poets, storytellers, or something else – explicitly reject the title of priest.Eventually, in the sixth and seventh centuries, the idea of burial mounds began to appear in Anglo-Saxon England, and in certain cases earlier burial mounds from the Neolithic, Bronze Age, Iron Age and Romano-British periods were simply reused by the Anglo-Saxons. Additionally, he appears in the Old English ancestor of Wednesday, Ƿōdenesdæġ ( a calque from its Latin equivalent, as are the rest of the days of the week). Earlier, in the countryside, the sanctuaries were probably open air sites, on hills or in forest groves, with some kind of central feature. Similarly, Christine Fell declared that when it came to paganism, the poet who authored Beowulf had "little more than a vague awareness of what was done 'in those days'. Perhaps the most prominent female deity in Anglo-Saxon paganism was Frig; however, there is still very little evidence for her worship, although it has been speculated that she was "a goddess of love or festivity".

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The folklorist Jacqueline Simpson has suggested that some English folk customs recorded in the late medieval and early modern periods involving the display of a decapitated animal's head on a pole may derive their origins from pre-Christian sacrificial practices. Blair noted that for most Anglo-Saxons, the "moral and practical imperatives" of following one's lord by converting to Christianity were a "powerful stimulus". Various elements of English folklore from the Medieval period onwards have been interpreted as being survivals from Anglo-Saxon paganism.

Both ship and tumulus burials were described in the Beowulf poem, through the funerals of Scyld Scefing and Beowulf respectively. In 1941, Stenton suggested that "between fifty and sixty sites of heathen worship" could be identified through the place-name evidence, [34] although in 1961 the place-name scholar Margaret Gelling cautioned that only forty-five of these appeared reliable.

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Animal teeth were also used as amulets by the pagan Anglo-Saxons, and many examples have been found that had formerly belonged to boar, beaver, and in some cases even humans.Also found on many crematory urns are a variety of symbols; of these, the swastikas have sometimes been interpreted as symbols associated with Thunor. Most of that discussion was in general agreement that we have yet to define what a Pagan priest is and isn’t, and what we expect them to do. These hearg locations were all found on high ground, with Wilson suggesting that these represented a communal place of worship for a specific group, such as the tribe, at a specific time of year. However, in Britain, Christianity was probably still a minority religion, restricted largely to the urban centres and their hinterlands.