By Andrew Reynolds
Anglo-Saxon Deviant Burial Customs is the 1st distinct attention of the ways that Anglo-Saxon society handled social outcasts. starting with the interval following Roman rule and finishing within the century following the Norman Conquest, it surveys a interval of basic social switch, which incorporated the conversion to Christianity, the emergence of the overdue Saxon country, and the advance of the panorama of the Domesday booklet. whereas a powerful physique of written proof for the interval survives within the type of charters and law-codes, archaeology is uniquely positioned to enquire the earliest interval of post-Roman society, the 5th to 7th centuries, for which records are missing. For later centuries, archaeological proof provides us with an autonomous overview of the realities of capital punishment and the prestige of outcasts. Andrew Reynolds argues that outcast burials convey a transparent trend of improvement during this interval. within the pre-Christian centuries, 'deviant' burial is still are came across in basic terms in group cemeteries, however the development of kingship and the consolidation of territories through the 7th century witnessed the emergence of capital punishment and areas of execution within the English panorama. in the neighborhood decided rites, equivalent to crossroads burial, now existed along extra formal execution cemeteries. Gallows have been positioned on significant barriers, frequently subsequent to highways, consistently in hugely obvious areas. The findings of this pioneering nationwide examine therefore have very important effects on our realizing of Anglo-Saxon society. total, Reynolds concludes, geared up judicial habit was once a characteristic of the earliest Anglo-Saxon kingdoms, instead of simply the 2 centuries ahead of the Norman Conquest.
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Additional info for Anglo-Saxon Deviant Burial Customs
1). This situation almost certainly reﬂects the close association of minster churches with royal manors (Sawyer 1983, 277–8). John Blair has identiﬁed early twelfth-century claims to the right to perform ordeal at a few otherwise unexceptional manorial churches, including Westﬁeld (Sussex), and Feering and Ockendon (Essex), but such a situation is unlikely ever to have been common (Blair 2005, 448). Evidence for ordeal at minsters, however, is hardly extensive. At Northampton, Sources, approaches, and contexts 23 judicial ordeals were carried out at St Peter’s minster and at Canterbury at St John the Baptist, as described by the twelfth-century monk Eadmer (Blair 1988, 48; Brooks 1984, 40).
All Rights Reserved) be killed by slash of the sword’ (Bradley 1982, 316). Folio 110v shows a man being stoned, but the best-known of the four illustrations considered here is a scene from folio 59r showing the king dispensing justice in symbolic swordholding pose, ultimately in emulation of the pharaoh in Exodus surrounded by his councillors, or witan, adjacent to a man hanging on a gallows (Fig. 6). It has been suggested that the picture-cycle of Cotton Claudius BIV is based on early Christian models (Henderson 1968).
British Library MS Harley 603, f. 54v (detail). © British Library Board. All Rights Reserved) 16 Sources, approaches, and contexts Fig. 2. St Peter released from prison by an angel. (British Library MS Cotton Caligula A XIV, f. 22. © British Library Board. All Rights Reserved) with Houses IX and X at Lower Brook Street produced a single ﬁnd (Goodall 1990a, 1011–14). The context of the Old Minster ﬁnds is difﬁcult to explain, although the structure would have been visited by those undergoing judicial ordeal.
Anglo-Saxon Deviant Burial Customs by Andrew Reynolds
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