This essay explores two texts in a fifteenth-century manuscript from Thetford Priory, Norfolk (now ms 329 in the Parker Library, Corpus Christi College, Cambridge). The first is an account of Marian miracles leading to the building of the Lady Chapel in the thirteenth century, and the second is an account of the formation of its relic collection in the twelfth century, which would be housed inside a statue of the Virgin Mary. The destruction of Thetford Priory at the Dissolution lends them a special significance since they offer evidence of a minor Marian cult that would be otherwise lost to us. The texts also highlight the interactions of aristocratic patrons – the Bigod family – and their Cluniac foundation. This essay explores the texts for the first time, offers a transcription and translation of them and considers their place in the cult of the Virgin at Thetford and in England generally.

The expeditions removing and excavating antiquities at the site of Xanthos in Lycia (1841–4) have been highlighted by scholars as setting a new precedent for whole-sale collection from a single site, and the support – through the national museum and the Royal Navy – of the British government for archaeological endeavours. Questions remain, however, regarding the failure of the first mission to remove the antiquities. According to the current narrative, the blame rests on the navy officer assigned to support Charles Fellows. Based on archival research, this article presents the concerns that Commander Thomas Graves had with the undertaking. His perspective sheds new light on how ill-planned the initial attempts were, and consequently how much was learned. The obstacles encountered in the first Xanthos expedition spurred developments in archaeological practice, introduced by people of non-academic professions.

The Palaeolith collection of the antiquarian Dr Tom Armstrong Bowes was the founding component of Herne Bay’s first museum and became one of the larger and more significant collections in the British Palaeolithic record. Its value to debates on the British Palaeolithic, however, has been limited by a stark lack of contextual data. Previously unstudied museum archives have now begun to unlock the lost provenance of this large collection so that it once again can contribute to long-standing regional questions on Acheulean typologies.

Although the practice of human sacrifice in the British Iron Age is mentioned by multiple authors, both ancient and modern, physical proof of such activity in the archaeological record is comparatively rare. At Winterborne Kingston, in Dorset, the skeletal remains of a young adult female found face down near the base of a cylindrical storage pit provides clear evidence of violent death in the later Iron Age. Analysis of the skeleton suggests an individual who led a hard-working life and who, having suffered an act of violence a few weeks before death, was killed, possibly with her hands tied, by a blade incision to the neck. Placement of the body further suggests that killing was enacted within the pit, execution as spectacle forming the final act in a larger ceremony involving the creation of an animal bone stack or platform.

This essay considers a mode of thought and a tradition of composition inculcated by four Latin writers, the translator of Anatolius of Laodicea’s De ratione paschali (post ad 283, ante ad 402), Evagrius of Antioch’s translation of Athanasius’s Life of Saint Antony (c ad 360–74), Jerome’s Biblia Vulgata (ad 382) and Sulpicius Severus’s Vita Sancti Martini (ad 397), based upon the Life of Antony, and his latercus (ad 410), based upon the work of Anatolius, all texts known in these islands during the period from ad 410–25 to the seventh century. A simple calculus of literary composition in the anonymous Lindisfarne Life of Saint Cuthbert, dedicated to Eadfrith bishop of Lindisfarne in ad 698, is exhibited in the iconographic elements of the Evangelists’ portraits in the Lindisfarne Gospels, written and illuminated by Eadfrith. The same calculus is displayed both in the iconographic designs and in the inscriptions in Northumbrian Old English and Latin on the Franks Casket of c ad 700 and on the Ruthwell Cross of c ad 730–5.

2020 saw the celebration of significant anniversaries connected with several medieval English saints, led most notably by the triple anniversary of the birth (1120), death (1170) and translation (1220) of St Thomas Becket, archbishop of Canterbury (1162–70, canonised 1173). This offered scholars an occasion to review and revisit important aspects of the documentary sources and material culture relating to the saints’ cults in England and across Europe. The celebrations of St Thomas Becket also coincided with the 700th anniversary of the canonisation of St Thomas de Cantilupe, bishop of Hereford (1275–82, canonised 1320). Renewed scholarly interest in Cantilupe’s posthumous cult has particularly offered insights into daily life and devotion in late thirteenth- and early fourteenth-century England and Wales. Likewise, it has recently been demonstrated that, in the wake of the Cantilupe cult at Hereford Cathedral, a period of intense church building occurred throughout the diocese. This paper is the first to assemble and publish a comprehensive catalogue of all known lost and surviving iconographical images of Cantilupe from the Middle Ages. More significantly, keeping the 2020 celebrations of both the Becket and Cantilupe cults in mind, this paper is the first to bring attention to all the examples of medieval iconography that associate England’s two Thomases, demonstrating how Becket was utilised as a model of sanctity par excellence with Cantilupe presented as a ‘second Becket’.

George Finlay was a British gentlemen and philhellene, resident in Greece in the mid-nineteenth century. His journals, letters, library and antiquities now reside at the British School at Athens, collections that provide a wealth of information both about Finlay himself and about the world of his contemporaries. This paper looks at two episodes from Finlay’s life as preserved in his archive, documenting two overseas travels: the first is a tour around Egypt, Jerusalem and the Near East in 1845 and 1846, and the second is a series of repeat visits to Switzerland beginning in 1859 and continuing in the late 1860s. By looking at Finlay’s itineraries and at the activities he undertook in Egypt and Switzerland, and by analysing what and how Finlay chose to document in his notebooks, the aim of this paper is to understand more about Finlay’s motivations for travel and his intellectual formation. While Finlay’s time in the Near East was likely spurred by the recent publication of handbooks and by a developing fashion for (biblical) tourism, his time in Switzerland coincided with the flurry of excitement from recent excavations of the Swiss lake villages, allowing Finlay to re-engage an interest in prehistory that he had long since developed. In each case, Finlay’s social connections and his networks played a large part in directing his programme.

In 1913 a set of leg shackles was recovered among skeletal remains during excavations at the east end of the ruinous cathedral of Old Sarum, Wiltshire. A recent examination of the excavation’s photographic record indicates that two further similar examples were recovered at the same time. Since the early twentieth century a body of scholarship has refined our understanding of the arrangement of the east end of the cathedral, and a closer examination of the archive in the light of this work allows for both skeletal remains and shackles to be confidently located in an archaeological context related to the tomb of Bishop Roger. This paper explores the value this evidence has for our understanding of the so-called ‘Arrest of the Bishops’, an event of notable constitutional significance in the tumultuous reign of King Stephen. It goes on to examine the shock with which the event was recalled by contemporary writers to reflect on the power of shaming and incarceration as a device of extortion, political manipulation and the infliction of social death. The integral nature of iron bonds in these strategies lends them a socio-symbolic role and the reception of their use in this well-recorded episode may facilitate the interpretation of such items from early and high medieval contexts when, frequently, primary provenance is lacking.

The Augustinian friary in Cambridge, England, was founded in the 1280s and dissolved in 1538. Investigations in 1908–9 and 2016–19 have revealed much of the friary cloister, with evidence for an initial late thirteenth–mid-fourteenth-century phase, a major phase of construction in the mid–late fourteenth century and some fifteenth-century construction. This paper will primarily consider what can be reconstructed of the claustral buildings, complemented by what is known of the rest of the friary site. The friary will also be contextualised in terms of mendicant beliefs and anti-fraternal criticisms.

This is the first comprehensive publication of the Knaresborough 1864 hoard of copper-alloy vessels and tools. A consideration of the circumstances of the hoard’s discovery, along with a biographical account of Thomas Gott (the man who deposited the hoard in the Yorkshire Museum), for the first time enables a case to be made for a findspot. A consideration of the vessels and other objects establishes the hoard as one of the most unusual assemblages of its kind from late Roman Britain. pXRF analysis of the vessels sheds light on their composition. Finally, a discussion of the hoard places it within the international context of late Roman deposition practices.

The cemetery at Sutton Hoo in East Suffolk includes tumuli dating to the sixth–seventh centuries ad. The largest contained an intact ship-burial. The man commemorated is not identifiable, but is often presumed to be Rædwald, rex Anglorum c ad599–624/5. Excavation was curtailed by the outbreak of war in 1939. Despite subsequent re-excavation and lengthy research, questions remain.

Information dispersed in the definitive publication is correlated and developed. Digital 3D imaging of the ship’s iron fastenings are used here to extrapolate curved lines of missing rivets and superimpose them on the burial chamber plan. A digital roof reconstruction is also presented.

Mechanisms of collapse of the objects are deduced from their positioning and damage, revealing space for access to the chamber. A cross-section depicts the calculated height of the deck and known tilt of the ship. Residues of phosphate, Middle Eastern bitumen, tar and tape cumulatively suggest embalming practices. A temporary coffin and a bed on which possessions were placed are proposed.

The most valuable object relinquished is deduced to be the ship. Fragments of a possible anchor are identified. The suggested identification of the iron stand as a raised light would allow supporting ships to follow.

This article explores the history of St Catherine’s chapel at the abbey of Savigny, head of Normandy’s only monastic congregation. Built in the twelfth century, the chapel was, at the time of its demolition in 1705, the oldest remaining part of the medieval monastic complex. It therefore appears fairly regularly in the written record and has attracted not an insignificant amount of attention as a result. That said, the near total destruction after 1789 of Savigny’s buildings, and the often contradictory nature of those written sources by which antiquarians and academics have attempted, in the absence of sustained archaeological work, to reconstruct their medieval layout, mean that a great deal remains uncertain. St Catherine’s is no exception to this rule. Its precise location and design have to date been matters of conjecture, while a great deal of what has been written about it is either inaccurate or inconsistent (or both). This article brings together for the first time all the available references to (and scholarly discussions of) the building. It combines the findings of recent archaeological work with a reassessment of the written sources to argue that the chapel’s location within Savigny’s monastic precinct was almost unique in the Cistercian world, with its closest parallels being found instead in the Cluniac one. These circumstances were born more of accident than design, but they nevertheless presented challenges for Savigny’s medieval community, the consequences of which help shed light on wider issues relating to the use and reuse of Cistercian monastic spaces.

In ad 872–3 a large Viking Army overwintered at Torksey, on the River Trent in Lincolnshire. We have previously published the archaeological evidence for its camp, but in this paper we explore what happened after the Army moved on. We integrate the findings of previous excavations with the outcomes of our fieldwork, including magnetometer and metal-detector surveys, fieldwalking and targeted excavation of a kiln and cemetery enclosure ditch. We provide new evidence for the growth of the important Anglo-Saxon town at Torksey and the development of its pottery industry, and report on the discovery of the first glazed Torksey ware, in an area which has a higher density of Late Saxon kilns than anywhere else in England. Our study of the pottery industry indicates its continental antecedents, while stable isotope analysis of human remains from the associated cemetery indicates that it included non-locals, and we demonstrate artefactual links between the nascent town and the Vikings in the winter camp. We conclude that the Viking Great Army was a catalyst for urban and industrial development in Torksey and suggest the need to reconsider our models for Late Saxon urbanism.

Sir Henry Spelman, a founding member of the Society of Antiquaries of London who may be considered the doyen of English antiquaries, made a substantial contribution through his many publications, particularly his Glossarium of 1626, his Concilia of 1639 and, together with his son John, the Psalterium Latino-Saxonicum of 1640. He pioneered the methodical study of historical documents, compiling a guide to the abbreviations and contractions found in medieval manuscripts, and, because some of the documents are in Old English, he made a plan to prepare an Anglo-Saxon grammar and established a lectureship in Anglo-Saxon at the University of Cambridge. After his death his books and papers were dispersed in stages, many of them being bought by subsequent antiquaries. The printed part of this paper surveys the history of his books and papers, with particular attention to his letters, which have never been listed or presented in an organized form despite calls for this to be done since 1930. The supplementary part (online) offers a conspectus of the letters in chronological order with indications of where they are found and of their more important contents. They throw considerable light on how he worked and on his relationship with those who helped him. Themes running through the letters include Spelman’s publications and the preparations for them, the Glossarium, the Concilia and the Anglo-Saxon Psalterium, the reading and transcription of Anglo-Saxon manuscripts, the preparation of an Anglo-Saxon grammar and dictionary and various scholarly enquiries.

Lord Frederick Campbell Charter xxi 5 is the only surviving English document that still has an authentic, legible, pre-Conquest seal attached to it. The text purports to be a writ of Edward the Confessor (1003x5–1066) granting a slew of rights to Christ Church Cathedral, Canterbury. We examined the writ using multispectral imaging to recover layers of erased text.

Many scholars have noted that the text of the writ was altered on at least one occasion. Now, multispectral imaging confirms that there were multiple layers of erasures, even more than previously anticipated. The original writ may have been inscribed on reused parchment. This can be used as evidence for the conditions (and even the immense quantity) in which writs were produced during Edward’s reign. Alternatively – or additionally – the writ’s multiple alterations could suggest that it was rewritten repeatedly after the Conquest, during various phases of Canterbury’s post-Conquest property disputes. The results confirm Nicholas Brooks’ hypothesis that at one stage the text was altered from referring to the rights to the archbishop alone (in the singular), to instead refer to the whole community at Christ Church (in the plural). Taken together, these results reveal shifts in legal thinking in Canterbury between 1066 and 1100, while demonstrating the enduring authority of Edward the Confessor’s seal. These results also show the potential for using multispectral imaging to illuminate – literally – the history of manuscript production.

William Cecil’s interests in heraldry and genealogy, and his particular concern for the antiquity of his own pedigree, are well known, but it is often presented as a personal hobby. This paper explores the means by which William Cecil used printed heraldic treatises, kings of arms and even domestic decoration to make his private genealogical research public. Rather than using genealogical study as a refuge from the world, Cecil actively used print, the office of arms and architecture to publicise his pedigree far more widely than other new men who sought the legitimacy of antiquity.

Glass bangles are found in southern England and Wales from the mid-first century ad and become common in the north of England and southern Scotland in the late first century, before their numbers decline a century later. British bangles develop at a time of change, as Roman glassmaking practices were introduced across large areas of Britain, and as blown, transparent, colourless and naturally-coloured glassware became increasingly popular. In many communities, however, there was still a demand for strongly coloured opaque glass, including for bangles, and glassworkers devised ways of extending their supplies of opaque coloured glass. This study is based on over one hundred and fifty analyses of bangle fragments from sites in Wales, northern England and southern Scotland, spanning this transitional period. The bangle makers recycled coloured glass from imported vessels, and probably beads and bangle-making waste, to supplement supplies of fresh coloured glass. The novel methods used to modify and extend the coloured glass may derive from pre-Roman bead-making industries, and made use of widely available materials, including smithing hammerscale and possibly plant ashes. The results show the shifting balance of indigenous and Roman influences on different bangle types, depending on when and where they were made, and by whom.

The relationship between text and image in later medieval art is complex and has a growing literature. Wall paintings in two churches in South Wales suggest ways in which text could inspire sophisticated programmes of paintings. At Llandeilo Talybont, a sequence telling the story of the Crucifixion through the Instruments of the Passion relates to medieval devotions to the Instruments and to readings from the Holy Week liturgy. At Llancarfan, a medieval satirical poem on fashionable clothing and a verse translation of the life of St George suggest links between the wall paintings of Death and the Gallant, the Seven Deadly Sins and St George. Apparently random collections of wall paintings may therefore reflect a process of interaction between public art and public knowledge of texts.

The church of St Michael and All Angels, Averham, is largely constructed of counter-pitched rubble and has long been interpreted as being of the early Norman period. Recent archaeological investigations by the authors have revealed conclusive evidence that the date of part of the fabric is pre-Conquest and that the west tower was originally a possible two-storey porch. Ground-based remote sensing has further revealed complex anomalies in the south and east walls of the tower.