Anglo-Saxon Deviant Burial Customs is the first detailed consideration of the ways in which Anglo-Saxon society dealt with social outcasts. Beginning with the period following Roman rule and ending in the century following the Norman Conquest, it surveys a period of fundamental social change, which included the conversion to Christianity, the emergence of the late Saxon state, and the development of the landscape of the Domesday Book. While an impressive body of written evidence for the period survives in the form of charters and law-codes, archaeology is uniquely placed to investigate the earliest period of post-Roman society - the fifth to seventh centuries - for which documents are lacking. For later centuries, archaeological evidence can provide us with an independent assessment of the realities of capital punishment and the status of outcasts. Andrew Reynolds argues that outcast burials show a clear pattern of development in this period. In the pre-Christian centuries, 'deviant' burial remains are found only in community cemeteries, but the growth of kingship and the consolidation of territories during the seventh century witnessed the emergence of capital punishment and places of execution in the English landscape. Locally determined rites, such as crossroads burial, now existed alongside more formal execution cemeteries. Gallows were located on major boundaries, often next to highways, always in highly visible places. The findings of this pioneering national study thus have important consequences on our understanding of Anglo-Saxon society. Overall, Reynolds concludes, organized judicial behaviour was a feature of the earliest Anglo-Saxon kingdoms, rather than just the two centuries prior to the Norman Conquest.

This edited volume contains twelve papers that present evidence on non-normative burial practices from the Neolithic through to Post-Medieval periods and includes case studies from some ten countries. It has long been recognised by archaeologists that certain individuals in a variety of archaeological cultures from diverse periods and locations have been accorded differential treatment in burial relative to other members of their society. These individuals can include criminals, women who died during childbirth, unbaptised infants, people with disabilities, and supposed revenants, to name but a few. Such burials can be identifiable in the archaeological record from an examination of the location and external characteristics of the grave site. Furthermore, the position of the body in addition to its association with unusual grave goods can be a further feature of atypical burials. The motivation behind such non-normative burial practices is also diverse and can be related to a wide variety of social and religious beliefs. It is envisaged that the volume will make a significant contribution towards our understanding of the complexities involved when dealing with non-normative burials in the archaeological record.

The conversion to Christianity of the Anglo-Saxon kingdom of East Anglia left huge marks on the area, both metaphorical and literal. Drawing on both the surviving documentary sources, and on the eastern region's rich archaeological record, this book presents the first multi-disciplinary synthesis of the process. It begins with an analysis of the historical framework, followed by an examination of the archaeological evidence for the establishment of missionary stations within the region's ruinous Roman forts and earthwork enclosures. It argues that the effectiveness of the Christian mission is clearly visible in the region's burial record, which exhibits a number of significant changes, including the cessation of cremation. The conversion can also be seen in the dramatic upheavals which occurred in the East Anglian landscape, including changes in the relationship between settlements and cemeteries, and the foundation of a number of different types of Christian cemetery. Ultimately, it shows that far from being the preserve of kings, the East Anglian conversion was widespread at a grassroots level, changing the nature of the Anglo-Saxon landscape forever. Dr Richard Hoggett is currently Coastal Heritage Officer with Norfolk County Council.

This open access book is the culmination of many years of research on what happened to the bodies of executed criminals in the past. Focusing on the eighteenth and nineteenth centuries, it looks at the consequences of the 1752 Murder Act. These criminal bodies had a crucial role in the history of medicine, and the history of crime, and great symbolic resonance in literature and popular culture. Starting with a consideration of the criminal corpse in the medieval and early modern periods, chapters go on to review the histories of criminal justice, of medical history and of gibbeting under the Murder Act, and ends with some discussion of the afterlives of the corpse, in literature, folklore and in contemporary medical ethics. Using sophisticated insights from cultural history, archaeology, literature, philosophy and ethics as well as medical and crime history, this book is a uniquely interdisciplinary take on a fascinating historical phenomenon.

There have been many studies of the Scandinavians in Britain, but this is the first collection of essays to be devoted solely to their engagement with Wessex. New work on the early Middle Ages, not least the excavations of mass graves associated with the Viking Age in Dorset and Oxford, drew attention to the gaps in our understanding of the wider impact of Scandinavians in areas of Britain not traditionally associated with them. Here, a multidisciplinary and interdisciplinary approach to the problems of their study is presented. While there may not have been the same degree of impact, discernible particularly in place-names and archaeology, as in those areas of Britain which had substantial influxes of Scandinavian settlers, Wessex was a major theater of the Viking wars in the reigns of Alfred and Æthelred Unræd. Two major topics, the Viking wars and the Danish landowning elite, figure strongly in this collection but are shown not to be the sole reasons for the presence of Danes, or items associated with them, in Wessex. Multidisciplinary approaches evoke Vikings and Danes not just through the written record, but through their impact on real and imaginary landscapes and via the objects they owned or produced. The papers raise wider questions too, such as when did aggressive Vikings morph into more acceptable Danes, and what issues of identity were there for natives and incomers in a province whose founders were believed to have also come from North Sea areas, if not from parts of Denmark itself? Readers can continue for themselves aspects of these broader debates that will be stimulated by this fascinating and significant series of studies by both established scholars and new researchers.

Christian theology and religious belief were crucially important to Anglo-Saxon society, and are manifest in the surviving textual, visual and material evidence. This is the first full-length study investigating how Christian theology and religious beliefs permeated society and underpinned social values in early medieval England. The influence of the early medieval Church as an institution is widely acknowledged, but Christian theology itself is generally considered to have been accessible only to a small educated elite. This book shows that theology had a much greater and more significant impact than has been recognised. An examination of theology in its social context, and how it was bound up with local authorities and powers, reveals a much more subtle interpretation of secular processes, and shows how theological debate affected the ways that religious and lay individuals lived and died. This was not a one-way flow, however: this book also examines how social and cultural practices and interests affected the development of theology in Anglo-Saxon England, and how ’popular’ belief interacted with literary and academic traditions. Through case-studies, this book explores how theological debate and discussion affected the personal perspectives of Christian Anglo-Saxons, including where possible those who could not read. In all of these, it is clear that theology was not detached from society or from the experiences of lay people, but formed an essential constituent part.