Well written as ever. Can't comment really on your history of letters of the alphabet. It is something I know nothing about but it seems to all fit together logically. But because I am me, I will pass comment on Pagan Wyles and his assimilation into Christianity. In the 7th Century both Leicester and Peterboough (Medeshamstede) were centres of Christianity, and Duddington lies nearly half way between the two. I wonder if there was a road there before the A47? It's position in the Heptarchy would also suggest an Angle settlement not a Saxon one. The arrival of the Danes is interesting. Leicester certainly submitted to the Danelaw and most of the religious foundations in the area were plundered, but there is evidence for the monastery at Peterborough surviving. Personally I don't see the total destruction of Christianity by the Danes, a bit like the Mongols, they plundered for the gold and jewels but didn't really give a thought to 'religion' as such. The thing is, the ordinary working Danes who came over to trade and work the land, in their Paganism recognised the geometry of Christianity (as it was then, before it was turned into a linear chronology and weapon during the Renaissance). Where Christianity survived, and where the genuine Christian spirit of fraternity existed, I can see Danes being attracted and seeing their own essence in the Christian symbolism and narrative. The surviving Icelandic sagas seamlessly progress from pagan to Christian, but this may not be the whole story. Obviously, Vikings would have had centres of non Viking power in their sites and would have treated them mercilessly like Lindesfarne, but where the church existed not as a threat, I am sure an assimilation occurred.
What people forget is that the god of the Christians claimed something that none of the other gods dared claim. That is absolute sovereignty over everything, material and immaterial. A most high god who is a loving father of all. All the other gods had problems with other gods, had spirits they couldn't tame, had weaknesses as well as superpowers. You could invoke them for help, but you never claimed they had total sovereignty. The 'most high god' of the Christian and Jewish tradition was the god who ruled over all the other gods. The narrative that Christianity and Judaism are monotheistic is quite modern and doesn't actually fit scripture. Any pagan with a pantheon of gods, might indeed be attracted to a most high god who was without hang-ups and who needed no tribute, only love.
When we drive to Duddington, we pass Peterborough which seems to sit more or less exactly in a valley. A monastery is a good idea. I suppose it was Peter Burgh or Peter's Fort? The Anglo-Saxon King was known as Burgred or 'Red Fort'. In the back of my mind I think 'Peter' means 'stone' so we are looking at a 'Stone Fort'. Having just checked wiki you are right - https://en.m.wikipedia.org/wiki/Medeshamstede - perhaps St Mary's was related to this monastery. There is talk of a deadly Viking attack in 864 CE - ten years before the Duddington Hoard was hidden in 874 CE. Perhaps it took ten years to head in land or they were distracted. What kind of Christians were the Anglo-Saxons? I am assuming different from the earlier Celts and the later Normans? The Vikings did what they were told so if a Jarl took on Christianity then his entire army did!
Interesting question regarding the church in England around 860CE...
I include an extract from a book showing the structure of the church system a century or so earlier. There is no reason to think it had changed much in the intervening period. Later reforms to secular and monastic clergy, (driven by the French church) probably didn't reach England till late Saxon times shortly before the Norman conquest (and accelerated by it). It was these reforms which led to the all powerful grand monasteries of the Middle Ages. Monasteries in England in the 9th Century would look very different to what we think of as a medieval monastery.
The Irish church (Celtic) church had been heavily influenced by Egyptian monasticism (evidence of strong trade links between Ireland and North Africa) and was entirely based around monasteries of monks living much like the desert fathers. England developed another model more influenced by continental Europe, where there were parallel groupings of secular and monastic clergy. It is this which the text I have scanned talks about.
The worship in Duddington at the time would more closely resemble the worship in an Orthodox church today, than a Tridentine rite Catholic church. It was before the cult of Purgatory set-in which radically changed the devotional life of Western church, everyone would be standing, there would be a roodscreen and the sacred mysteries would take place behind that. There would be no pulpit as we know them today. The priest would be among the people for the Gospel and any homily. People would come and go during services, zoning in and out, taking in as much as they could, it was not a performance to be watched. The question is: was Duddington a church run by secular or monastic clergy?