Category Archives: archaeology

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An insider’s view of Lichfield cathedral

Special Subject Field Trip to Lichfield Cathedral, 19th March 2014: Swords, Hoards and Overlords: Anglo-Saxon England and its Neighbours in the Age of Bede

One of the two courses I ran at Birmingham last year was a two-term option on early Anglo-Saxon England, taken up to more or less the death of Bede. I got handed that remit as part of my contract negotiations and if it had not already been advertised, I think I’d have stretched it to reach King Alfred, but it was still fun, I had an excellent group for it who remained interested throughout, and the person who had designed the initial offering, none other than Peter Darby, had built in two slots for field trips. The first of those was to Birmingham Museum and Art Gallery to get up close to the Staffordshire Hoard, but the other had not been fixed, so I cast about and thought of Lichfield Cathedral. This was a splendid idea: the chapter did a great job with us, including not just making sure we saw more bits of the Hoard, the St Chad’s Gospels and the Lichfield Angel, but letting us in places others might not get to go. And, since we had been awarded money to cover the travel, the School of History and Cultures demanded a student report on it that they could use for publicity on a specially-created blog, and one of my students, Alex Tweddle, bravely stepped up to write it around my photographs. It took a little while to go online: I didn’t help by thinking it would be best to send the relevant person actual HTML and a ZIP folder of image files, in whose use I then had to train them… It still shows the signs, alas. But since April it’s been up!

Dilbert cartoon for 9th November 1995

I always think of this cartoon in such moments, but had forgotten its medievalist reference point…

Alex’s text is almost embarrassingly fulsome but I’m quite pleased with the photos (one choice one set as header), and it was a marvellous opportunity, so perhaps you’d like to go and have a look?

Seminar CXXXVIII: between Offa and Irene, Cœnwulf and Charlemagne

As mentioned a couple of posts ago, on 2nd November last year I was in a little Northamptonshire town called Brixworth, crowded into its rather splendid church of All Saints with about a hundred other medievalists and interested parties for the annual Brixworth Lecture. Attendance at this was mandatory for me for two reasons, firstly that Birmingham were that year employing me largely to impersonate an Anglo-Saxonist and it would therefore have seemed odd for me not to go, and secondly and perhaps more importantly that the lecture was being given by one of our own, Professor Leslie Brubaker. So there I was, thanks to the good offices of Rebecca Darley in driving us there, and thus I got to hear Professor Brubaker speak to the title, “Byzantium at Brixworth”.

All Saints Brixworth

Wikimedia Commons has a better image than any of the ones I took. This is by Alan Simkins [CC-BY-SA-2.0], via Wikimedia Commons

I do wonder what Professor Brubaker’s reaction was when this was first suggested to her, as one thing that students of either side of the divide represented here can say with reasonable confidence is that there were almost no links between Britain and Byzantium after the sixth century. On the other hand, the ones best-documented are probably artistic ones, so, ask an art historian? In any case, Professor Brubaker’s task was made slightly easier by the very recent publication of the new site report for Brixworth, which she thus ran through very quickly setting up quite how much of what we were in was Saxon and what wasn’t. The church seems to have been quite a project: big enough as it stands now, it was bigger when new by virtue of having aisles that have since been removed, which were crowded with side chapels. It was built on a repeating module of 9 m2, with the fourth one being the apse over the crypt, suggesting a relic deposition as its focus. Some of the stone was Roman spolia, too, but not from the nearby villa site but all the way from Leicester, indicating some fairly long-range patronage.1 Since the date now proposed for the church is c. 800, even Professor Brubaker could not resist the temptation to suggest that an obvious patron would be King Offa of Mercia (757-796). I feel this is unfair on King Cœnwulf (796-821), who repaired a lot of Offa’s damage and was also what we might call ‘kind of a big deal’ (albeit not a Byzantine scale, I admit) but gets largely ignored because he wasn’t as bloodthirsty or earthmoving as his predecessor.2 This also got raised by none other than Nicholas Brooks in questions, however, and Professor Brubaker was able rightly to say that even if it wasn’t Offa her argument would still hold up, so, I should tell you her argument.

1867-drawn ground plan of All Saints Brixworth

Here is a handy plan showing the original layout, apparently from C. F. Watkins, The Basilica and the Basilican Church of Brixworth (1867) so probably to be taken with some caution but, illustrative. “Original Brixworth Plan“. Original uploader was Simon Webb at en.wikipedia – Transferred from en.wikipedia; transferred to Commons by User:Kurpfalzbilder.de using CommonsHelper. Licensed under Public domain via Wikimedia Commons.

She proceeded essentially by taking a Byzantinist’s view of the church, marking out what seemed familiar or strange, and then wondering how that might be explained. Among the strange were the marks at the door, which she thought might be connected with the liturgy of baptism in which the family waited there to be admitted and the disconnection of the west-work from the rest of the building’s operations (I confess that I don’t now remember what was said to describe this); among the familiar, the crypt and choir as a focus on a relic deposition and the reuse of Roman material. All of this was backed up with images of sites in the Byzantine world which provided good support for the contentions. In a special category, though, were things that would have been familiar some time before the church was built but that would then have looked odd to any contemporary Byzantine visitor. These were the long-nave plan with side chapels, the current Byzantine fashion by 800 having been for a cross-and-square layout, and, especially, the apparent lack of decoration: it seems that Brixworth ran to a tiled floor, maybe, but that otherwise the walls were as plain as they now are.

Interior of All Saints Brixworth

A good photo of the current state of the interior taken by Frank Burns, whose site duly linked through; he gives no copyright notice so I hope attribution will do because it’s a much better picture than any others I could dig up…

The reason that is a live issue, of course, is that between about 750 and 787 the Byzantine empire was in something of a pother about decorative religious imagery, and perhaps no-one is more expert on this than Professor Brubaker.3 This makes me almost afraid to summarise but the big point is that by 800, for the Byzantines, this was over, and painting and colour and so forth were back in. The message seems to have taken a while to reach England though, as the question was still being settled at the Council of Chelsea in 816 (under, we might note, Cœnwulf). So there is a case to be made that Brixworth was responding to Byzantine fashions in art, but if so, it was doing so rather late.

The characteristic triple arch feature at the west of the nave in All Saints Brixworth

Very blurry picture of the characteristic triple arch feature at the west of the nave

The probable reason for that is the route cannot easily have been direct. While there are Byzantine parallels for many of the Brixworth features, there are a much more collected set of them in the form of Charlemagne’s chapel in Aachen. Here, especially, we find the triple-arched separation between nave and west-work that I photographed so badly, in which the patron monarch may have sat and watched his congregation but from which, the tower not then being present, he could also have addressed his people outside the building. (That sounds familiar…) But the inspirations at Aachen, while Byzantine, were largely old Byzantine, in the form of Justinian I’s San Vitale di Ravenna. Justinian, at least, also got imitated in England: there was an Alma Sophia in York modelled after Hagia Sophia in Constantinople, though we know very little about it.4 What we are seeing at Brixworth may reflect this second-hand Justinianism, therefore (although, as Professor Brubaker pointed out, what Charlemagne may have been more interested in imitating was King Theodoric of the Ostrogoths, Dietrich of song and story). If so, its ideological response to the current worries over imagery may even be more up-to-date than some of its models. I felt that the case for everything reacting at some remove to Byzantium was maybe a little over-stated here—the Anglo-Saxons presumably didn’t miss the Carolingian end of the worry over images, for example, and Professor Brubaker’s suggestion that the new Caroline minuscule script reflected a recent shift to minuscule in the East seemed to me to miss out all the myriad Western pre-Caroline minuscules that it more or less replaced5—but as a reminder that there was, all the same, a very big empire whose issues resounded westwards in the form of ideas and their expression in art at the other end of the Anglo-Saxons’ world this was salutary and enlightening.


1. This is all apparently in David Parsons & Diana Sutherland, The Anglo-Saxon Church of All Saints, Brixworth, Northamptonshire: Survey, Excavation and Analysis, 1972-2010 (Oxford 2013).

2. For now the best neutral coverage of Cœnwulf is probably Morn Capper, “Contested Loyalties: Regional and National Identities in the Midland Kingdoms of Anglo-Saxon England, c.700 – c.900″, unpublished doctoral thesis (University of Sheffield 2008), pp. 345-413.

3. See Leslie Brubaker & John Haldon, Byzantium in the Iconoclast Era, c.680–850: a history (Cambridge 2011)!

4. It’s described in a poem by Alcuin, translated by Peter Godman as The Bishops, Kings, and Saints of York (Oxford 1983).

5. See Thomas F. X. Noble, Images, Iconoclasm, and the Carolingians (Philadelphia 2009) and David Ganz, “The Preconditions for Caroline Minuscule” in Viator Vol. 18 (Turnhout 1987), pp. 23–43, respectively.

Gallery

Brixworth Church at day’s end

This gallery contains 7 photos.

On Saturday 2nd November last year, for reasons that will probably be obvious to Anglo-Saxonists—in fact if you’re a UK-based Anglo-Saxonist you probably saw me there—I was at Brixworth in Northamptonshire, where people were generally gathered from across the field … Continue reading

Seminar CLXXXVI: making sense of Glastonbury

There are a great many seminars to interest medievalists in London of a term-time, but the two that most usually cross my radar are, of course, the Earlier Middle Ages Seminar at the Institute of Historical Research and the Joint Medieval Seminar of the UCL Institute of Archaeology and the British Museum. I can’t usually get to both in the same week, but in recent years they have got round this for me (and maybe some others, hey) by coinciding for the first instance of the latter each year in order to host the David Wilson Lecture in Medieval Studies. This year the speaker will be Guy Halsall, which should be fun; last year it was Professor Robert Gilchrist, which certainly was. She was speaking with the title “Glastonbury Abbey: reinterpreting the Anglo-Saxon archaeology”.

Interior of Lady Chapel, Glastonbury Abbey, looking eastwards

Interior of Lady Chapel, Glastonbury Abbey, looking eastwards

Glastonbury Abbey is of course a site in which many people are interested, for reasons not always critically historical, but it’s certainly of deep academic interest too: largely because of the testimony of William of Malmesbury, it has been held to be the earliest Christian site in Britain, St Patrick’s foothold in England, the first cloister in the country and also a place with pyramids in its cemetery.1 This is, as you can imagine, the kind of stuff that one would hope archæology might be able to check, and indeed the site has been much dug, in more-or-less continuous campaigns from 1904 to 1974, but not very much of that ever got published by any of the eight directors in charge, and what Professor Gilchrist has been doing with her team is working through the extensive surviving notes of the last excavator, C. A. Ralegh Radford, and the remaining finds, and trying to get to the point of a modern synthesis of what has actually been located by all these people.2 (Thus, she hasn’t actually done any digging, but as she said at the outset, since she isn’t an Anglo-Saxonist perhaps it’s best that she hasn’t done any damage…)

Ralegh Radford and team in the midst of the Glastonbury excavations

Ralegh Radford and team in the midst of the Glastonbury excavations

This is, as you can probably imagine, not at all simple. Radford was lone archæologist on his project, which he was doing with a rotating staff of volunteers well into retirement, and all the notes were apparently kept in his spare room and occasionally turfed off the bed to accommodate guests! He had done all his digging as narrow trenches across the site, never dug beyond the precinct and thus wound up with a very complex set of findings. This was further complicated by the fact that he was also doing the same job of synthesis with the earlier digging, which had been larger-scale and open-plan but not necessarily so well-informed (and Radford was, at least, informed by a full lifetime of digging Anglo-Saxon sites). So, he never dug the churches, but reinterpreted the findings of the previous archæologists, which had also never been fully published… It’s turtles all the way down.

Tourist map of the Glastonbury Abbey site

Tourist map of the Glastonbury Abbey site

Anyway, what Radford thought he had drawn from all this was a site of pagan or Celtic origins (despite his having no material he’d identified as earlier than eighth-century!), largely because he thought he’d found a vallum (a rampart marking a monastic precinct, usually reckoned Irish practice), on which a series of early churches were built with a cemetery in use from the seventh to tenth century, then a big rebuild under St Dunstan in the tenth century, including the cloister and many extra buildings of which one at least was a glass workshop. Reevaluation of this produces some interesting results: actually, Radford did have pre-eighth-century remains, late Roman pottery of the fifth and sixth century not recognised as such, and the glass he’d found which he took to be Dunstan’s era’s is actually very late seventh-century, and so probably relates not to Dunstan but to the endowment of the abbey by King Ine of Wessex that is its earliest documentation.3 The vallum also seems to date to the seventh century, from what little there is to date it with. But there are also signs of Dunstan’s work, too, including perhaps canalising the river to supply the abbey’s water. What there isn’t is a cloister: the sections that Radford had taken to be part of one don’t date consistently and would if joined up be about the hugest cloister that ever was. As for the cemetery, that shows no good sign of use before the eleventh century, although there are some cist graves (of that period!) with material heaped up round them that might just have been whatever William was describing as pyramids, and between them, where he said the body of King Arthur was found, there was apparently at least a really big hole dug somewhere between the twelfth and fifteenth century…

Supposed location of the tomb of King Arthur, Glastonbury Abbey

Supposed location of the tomb of King Arthur on the abbey site, pyramids not shown

So, in so far as we can give a synthesis yet, it might go like this. If there is a pre-Christian site at Glastonbury, it’s probably on the Tor, where late Roman pottery has been recovered, though that still doesn’t make religious activity up there any earlier than the current St Michael’s.4 The earliest church, in fact, was probably not there or on the abbey site, but at Street nearby. Down where the abbey now is, though, we have some evidence for fifth- and sixth-century occupation, in timber buildings that might qualify as halls, and this may even be what the vallum relates to, so, not a monastery at all then but some kind of fort like an Irish dún It was presumably in fact a royal vill, since King Ine was able to endow a church here in the seventh century, and we can be pretty sure that church had glazed windows. No sign of St Patrick sadly, though as Professor Gilchrist pointed out the wattle church of his date that William of Malmesbury records had not only burnt by William’s time, but would also have been archæologically eradicated by the current Lady Chapel, so we can never say it wasn’t there… The church that was, however, seems to have been two separate chapels on what is a common pattern for early English churches, which were as at Canterbury subsequently joined together in rebuilding, and this perhaps in the tenth century, when the site seems to get a general kick up the material scale; most of the small finds are of that period or later. Before St Dunstan, it’s hard to see very much going on here at all, and King Ine’s best attempt may not have been very long-lasting. There is also the strong possibility that the core of the site of that period was off to the north and just hasn’t been dug, however! Anyway, despite these interruptions to its noble spiritual history, the evidence for sub-Roman occupation here is actually better than Radford thought, and if it doesn’t tell us about continuity, when put in its wider context it might tell us about the shift of focus and use in a settled area during the period of sub-Roman collapse, as well as the early Saxon church later on. So apparently now Professor Gilchrist is quite keen to do some digging after all! We can but hope…

Route up to Glastonbury Tor viewed from bottom of steps

To finish with some stairs… the Tor and St Michael, viewed from (well) below


1. William of Malmesbury, De Antiquitate Glastonie Ecclesie, transl. Frank Lomax as The Antiquities of Glastonbury (London 1906 repr. Llanerch 1992).

2. F. B. Bond, “Glastonbury Abbey excavations”, Proceedings of the Somerset Natural History and Archaeological Society Vol. 72 (Taunton 1926) pp. 13-22; Theodore Fyfe, “Glastonbury Abbey excavations 1926″, ibid. pp. 20-22; idem, “Glastonbury Abbey excavations 1927″, ibid. vol. 73 (1927) pp. 86-87; C. R. Peers, A. .W. Clapham & E. Horne, “Glastonbury Abbey excavations 1928″, ibid. Vol. 74 (1928) pp. 1-9; eidem, “Glastonbury Abbey excavations 1929″, ibid. Vol. 75 (1929), pp. 26-33; eidem, “Glastonbury Abbey excavations, 1930-31″, ibid. Vol. 77 (1931), pp. 83-85; eidem, “Glastonbury Abbey excavations 1932″, ibid Vol. 78 (1932), pp. 109-110; eidem, “Glastonbury Abbey excavations 1933″, ibid. Vol. 79 (1933), p. 30; eidem, “Glastonbury Abbey excavations 1934″, ibid. Vol. 80 (1934), pp. 32-35; eidem, “Glastonbury Abbey excavations 1937″, ibid. Vol. 83 (1937), pp. 153-154; eidem, “Glastonbury Abbey excavations 1938″, ibid. Vol. 84 (1938), pp. 134-136; C. A. Ralegh Radford, “Excavations at Glastonbury, 1954″ in Antiquity Vol. 29 (London 1955), pp. 33-34; idem, “The excavations at Glastonbury Abbey 1955″ in Notes and Queries for Somerset and Dorset Vol. 27 (Wells 1958), pp. 68-73; idem, “The excavations at Glastonbury Abbey 1956-7″, ibid., pp. 165-169; and finally, synthesizing the lot, idem, “Glastonbury Abbey before 1184: interim report on the excavations, 1908-1964″ in Medieval Art and Architecture at Wells and Glastonbury, British Archaeological Association Conference Transactions 4 (London 1981), pp. 110-134, supplemented later on by Humphrey Woods, “Excavations at Glastonbury Abbey 1987-1993″, Proceedings of the Somerset Natural History and Archaeological Society Vol. 138 (1994), pp. 7-73 & Oliver Kent, “Ceramic finds from archaeological excavation at Glastonbury Abbey, 1901-1979″, ibid. Vol. 140 (1997) pp. 73-104 with corrections Vol. 141 pp. 221-231. That is a total of eighty pages, more or less, with another hundred or so on the finds in the later two articles. Not so much to show for nearly as many years’ work…

3. Susan Kelly (ed.), Charters of Glastonbury Abbey, Anglo-Saxon Charters 15 (Oxford 2012), presumably no. 1, but I don’t know as the Electronic Sawyer hasn’t yet caught up with this publication.

4. See Philip Rahtz & Lorna Watts, Glastonbury: Myth & Archaeology (Stroud 2003) for details of the Tor digs and the wider landscape.

Seminar CLXXXV: checking what the genes mean

The week after the seminar just reported, I was back down at the Institute of Historical Research’s Earlier Middle Ages Seminar to hear no less a notable than Professor Patrick Geary of UCLA address us with the title “Preliminary Reflections on Genomic Evidence and Medieval Migration History”. Perhaps because I was only just out of Oxford at this point, I had all kinds of misgivings about this talk: other notable historians who’ve lately got into scientific methods have perhaps let enthusiasm outrun rigour, and the only previous time I’d seen Professor Geary talk I’d taken away what seems to have been a quite misleading impression. In fact, this talk was earnest, humble even, critical and very interesting.

Map of distribution of Y-haplogroups in modern European DNA samples

Map of distribution of Y-haplogroups in modern European DNA samples, source unclear

Professor Geary was introducing to us a seriously international collaborative project that seems to have no name, quite hard to do these days, but which is described on his web-pages as “Tracing Longobard Migration through DNA Analysis”. You can probably see immediately why my alarm bells were ringing: a lot of fashionable work has been done with DNA lately that hasn’t thought terribly hard about what the actual meaning of its data might be. Professor Geary took us through the immediate problems: if you are using the DNA of modern populations, then you are looking at the sum of their total genetic background, including not just the episode of change in which you as historian might be interested but everything before and since, including the Black Death, the Wars of Religion, Industrial Revolution, various kinds of diaspora, and ultimately every human population change since the Second Ice Age, so it too often becomes a matter of proving what we already wanted to believe rather than showing anything new.1 On the other hand, historical DNA is far harder to come by, rarely adequately preserved, usually only recoverable in either its mitochondrial components (which descend in the female line) or its Y-chromosomal components (which do so in the male line) but not both (or so he said) and still has the same back-history problem even if subsequent accretion can be eliminated. And of course, both of these approaches tell you only what the (successful) components of someone’s biological descent were, not what they thought they were or how they behaved. DNA is not, now that we’re out of the nineteenth century, much of a determinant of identity. So what on earth can we hope to show with it?

Supposedly 'Lombard' funerary goods from a burial at Hamburg-Marmstorf

Supposedly ‘Lombard’ funerary goods from a burial at Hamburg-Marmstorf. Photo by James Seakley [GFDL or CC-BY-SA-3.0], via Wikimedia Commons

Well, the answer is of course in comparison. We can, with adequate funerary archæology, hope to see change in the DNA record, and can get some idea of the size, gender and composition of the groups in movement in the so-called Age of Migrations. Checking these findings against texts, material culture and stable isotope analysis can then also give us some means of establishing whether culture or population change in any one correlates with change in any of the others, which is really quite important to do since so much of what is wrong with current work on migrations in any one of these genres of evidence is the assumption that it must do so.2 Already, at what was then an early stage of this project, Professor Geary’s colleagues sifting through data from recent excavations were getting results showing mixed populations in movement, ‘Lombard’ cemeteries that did not include just Lombards and so on, though there was not enough asked here about how the checking category was constituted, I think. It was easy to miss such things when the following example was of a cemetery in Thuringia where they had women buried with material culture kits usually held to signify Thuringian origins and ones betokening Saxon identification and found from the isotopic analysis that it was the Saxon ones who were local! Given that most of us would perhaps cynically have expected no correlations at all, or in the case of some perhaps hoped for positive ones, negative ones was not what was expected by anyone! So some synthesis of this project’s results should prove eye-opening for us all, but will hopefully also allow some actually founded generalisations about what, in fact, an early medieval migration might have been like to be in the middle of.

Artistic depiction of the Vandal army arriving in Carthage

Depiction of the Vandal army arriving in Carthage, apparently what the Deutsche Post still think that looked like

There were, as you might imagine, lots of questions, and this not least because the actual presentation was relatively short. Some of the questions seemed to be aimed to reassure the questioner that this work would not be bringing back the spectres of nineteenth-century racialism that Professor Geary has previously done so much to dispel, but he assured us that the wrong questions of that era would continue to go unanswered.3 Others were keen to be assured that this work would not, ultimately, be able to disprove migrations, those others having their book sales to think of after all.4 The most interesting questions however came from Dr Mark Thomas, responsible for some of the DNA work that Professor Geary had attacked, and who was clearly coming from a very different place to the rest of us that made me briefly sad I was no longer so close to scientists as I had once been, so as to debate it with them: he was out to argue that historians’ tendency to make models more complex ineluctably made them subjective and therefore biased, and that the only hope for such work is to generate simple models that can thus hope to escape the biases inherent in, for example, choosing ‘ethnic’ markers.

Fig. 3 from Thomas et al., "Evidence for an apartheid-like social structure in early Anglo-Saxon England"

I would feel better about his criticisms of historians did Thomas’s own work not include things like this graph, fig. 3 from his and others’ “Evidence for an apartheid-like social structure” cited below

This boiled down into the clearest two-cultures confrontation I’ve ever observed, Professor Geary wishing to abjure Occam’s Razor to describe a process we can see must have been incredibly varied and Dr Thomas obdurate that if we historians tried to find that variation in the scientific data all we would wind up doing was repeating the process of choosing the patterns we like best, because the results would be too diffuse to clearly prove anything. Either of them could have convinced me separately: put together, it made me suddenly wonder whether we weren’t here exactly at the point where what we can genuinely know starts to dissolve, and amid the general hope that we would know a lot more for Professor Geary and his colleagues’ project I thus took away a nagging reminder that in real terms we actually ‘know’ almost nothing about the past, which implies not least that convincing people with racist agendas that they’re wrong is going to be tricky. Still: since even hard science is finding out these days that data does not convince, I’m not sure that leaves us so much further apart after all…4


1. One example of such work used by Professor Geary was Mark G. Thomas, Michael P. H. Stumpf & Heinrich Härke, “Evidence for an apartheid-like social structure in Anglo-Saxon England” in Proceedings of the Royal Society B Vol. 273 no. 1601 (London 2006), pp. 2651-2657, DOI: 10.1098/rspb.2006.3627, a paper also criticised by Magistra from a mathematician’s point of view here, and this one was indubitably the most sharp critique just because, unknown to Professor Geary of course, its lead author was in the audience. Also singled out, however, were Cristian Capelli, Nicola Redhead, Julia K. Abernethy, Fiona Gratrix, James F. Wilson, Torolf Moen, Tor Hervig, Martin Richards, Michael P. H. Stumpf, Peter A. Underhill, Paul Bradshaw, Alom Shaha, Mark G. Thomas, Neal Bradman & David B. Goldstein, “A Y Chromosome Census of the British Isles” in Current Biology Vol. 13 (Amsterdam 2003), pp. 979-984, DOI: 10.1016/S0960-9822(03)00373-7 and most of all Peter Ralph & Graham Coop, “The Geography of Recent Genetic Ancestry across Europe” in Public Library of Science: Biology Vol. 11 (San Francisco 2013), e1001555, DOI: 10.1371/journal.pbio.1001555, this last for spotting Hunnic migration using modern state boundaries, uncontrolled dataset and strictly out-of-date scholarship with which to interpret, according at least to Professor Geary: the historical cites actually seem fairly up-to-date to me, but this is not a paper one can skim for solidity of interpretation, so I haven’t…

2. Isotopic work on other hand takes a particular joy in exploding everyone else’s ideas, e. g. Janet Montgomery, Jane A. Evans, Dominic Powlesland & Charlotte A. Roberts, “Continuity or colonization in Anglo-Saxon England? Isotope evidence for mobility, subsistence practice, and status at West Heslerton” in American Journal of Physical Anthropology Vol. 126 (Hoboken 2005), pp. 123-138, DOI: 10.1002/ajpa.20111, and it’s hard not to like it for that but it is still using one form of evidence to show a bigger condition, even if that condition is undefined free flow of movement.

3. Patrick J. Geary, The Myth of Nations: The Medieval Origins of Europe (Princeton 2003).

4. If this all leaves you wanting more, you may be pleased to know that Professor Geary has written what seems to be a short version of this paper as “Using Genetic Data to Revolutionalize Understanding of Migration History” in The Institute Letter Spring 2013 (Princeton 2013), web version here.

Gallery

Seven men in a high castle

This gallery contains 26 photos.

The last of the Côte d’Azur tourist posts is also the largest and the most academic. Our final trip destination was a place called Roquebrune-Cap Martin, whither we were lured by the promise of a tenth-century castle. This was actually … Continue reading

Leeds 2013 report part 3

This was the longest day of my attendance at the International Medieval Congress at Leeds last year, not just because of it ending in the dance but because it was the only day of the conference where I went to four sessions before the evening. I guess that for some of you this will be more interesting reading than for others, so, varying the usual pattern, here’s a list of the sessions I went to and their speakers and papers, then a cut and you can follow it up if you like!

    1030. Digital Pleasures, IV: scholarly editions, data formats, data exploitation

  • Francesco Stella, “Database versus Encoding: which methods for which results?”
  • Jean-Baptiste Camps, “Detecting Contaminations in a Textual Tradition: computer versus traditional methods”
  • Alexey Lavrentev, “Interactions, corpus, apprentissages, répresentations”
  • 1107. ‘Foul Hordes': the migration of ideas and people in Pictland and beyond

  • Oisin Plumb, “Go West Young Urguist: assessing the Pictish presence in Ireland”
  • Tasha Gefreh, “Foul Iconography”
  • Bethan Morris, “Reading the Stones: literacy, symbols, and monumentality in Pictland and beyond”
  • 1207. Peripheral Territories in Early Medieval Europe, 9th-11th Centuries

  • Katharina Winckler, “Competing Bishops and Territories in the Eastern Alps”
  • Jens Schneider, “Celtic Tradition and Frankish Narratives in 9th-Century Brittany”
  • Claire Lamy, “Dealing with the Margins: the monks of Marmoutier and the classification of their possessions (11th c.)”
  • 1310. Texts and Identities, IV: violence, legitimacy, and identity during the transformation of the Roman world

  • Glenn McDorman, “Military Violence and Political Legitimacy in the Burgundian Civil War”
  • Adrastos Omissi, “Hamstrung Horses? Timothy Barnes, Constantine’s Legendary Flight to his Father, and the Legitimacy of his procalamation as Emperor in 306″
  • Michael Burrows, “Lower-Class Illegitimate Violence in the late Roman West”

If any of that piques your interest, then read on! If not, hang about till next post and we’ll talk larger-scale Insular funerary sculpture instead. Continue reading