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 primary social swap, which incorporated the conversion to Christianity, the emergence of the overdue Saxon country, and the advance of the panorama of the Domesday publication. whereas a magnificent physique of written facts for the interval survives within the kind of charters and law-codes, archaeology is uniquely put to enquire the earliest interval of post-Roman society, the 5th to 7th centuries, for which files are missing. For later centuries, archaeological facts provides us with an self sustaining overview of the realities of capital punishment and the prestige of outcasts. Andrew Reynolds argues that outcast burials express a transparent development of improvement during this interval. within the pre-Christian centuries, 'deviant' burial continues to be are chanced on simply in group cemeteries, however the development of kingship and the consolidation of territories in the course of the 7th century witnessed the emergence of capital punishment and locations of execution within the English panorama. in the community decided rites, comparable to crossroads burial, now existed along extra formal execution cemeteries. Gallows have been positioned on significant obstacles, frequently subsequent to highways, consistently in hugely noticeable locations. The findings of this pioneering nationwide learn hence have very important results on our knowing of Anglo-Saxon society. total, Reynolds concludes, prepared judicial habit was once a function of the earliest Anglo-Saxon kingdoms, instead of simply the 2 centuries ahead of the Norman Conquest.
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Additional resources for Anglo-Saxon Deviant Burial Customs
358), where among the offences listed that attracted the ultimate penalty are ﬁghting in the king’s house and travelling unannounced, whilst absconding slaves were to be hanged (I 6, 20 and 24). A handlist of capital offences and punishments as they appear in the corpus of Anglo-Saxon laws is given in Appendix 1. Elsewhere in Ine’s code, removal of the hand or foot was prescribed for common theft (I 18 and 37), whereas the near-contemporary laws of Wihtred of Kent (dated 6 September 24 Sources, approaches, and contexts 695) relate how freemen and slaves caught stealing could expect to lose their lives, and that those travelling unannounced could meet the same end (W 26, 27 and 28).
No 86; Fig. 6), shows an execution taking place adjacent to an assembled witan. Although this image is intended as a depiction of the biblical description of the pharaoh dispensing justice, rather than a reﬂection of contemporary practice, contemporary details are present. However, the close spatial relationship suggested between judgement and execution is not one of them. The traditional view of spatial patterning of judicial functions is challenged in Chapter 6, and it is argued that judicial functions were frequently dispersed in the Late Anglo-Saxon period.
Great bars of tough iron forged in ﬁre surround me and with them God has tethered me by the neck …’ (ibid. 22). 1000) also contains an illustration, showing the Fall of the Rebel Angels, where the ﬁgure in the lower panel falling into the mouth of hell is bound at the wrists and neck not with iron, but with rope (Talbot Rice 1952, pl. 68), the same material used to conﬁne the men tethered to the corner posts of the Harley Psalter prison. Given the lack of representations of iron shackles in pictorial scenes and from excavations, archaeology is unlikely to provide evidence necessary to identify 18 Sources, approaches, and contexts prisons, although two possibilities have been put forward.
Anglo-Saxon Deviant Burial Customs by Andrew Reynolds