Cow bone tile floor found in North Holland

A floor partially filled in with cow bone “tiles” has been discovered during renovations of a townhouse in Alkmaar, North Holland. The metacarpal and metatarsal bones of cattle were used to replace lost and broken earthenware tiles, a mysterious practice that rarely survives and has only been found before in The Netherlands’ province of North Holland.

The bones were all cut to the same height and laid in a pattern, with the bones in one plane placed with the top side up and in another plane with the sawn underside of the bone facing upwards.

The reason for the use of animal bones in the floor remains unclear. Archaeologists speculate that the bones may have been chosen for a specific reason, possibly related to the trades or activities carried out in the building at the time. However, it is also possible that the bones were used as a cheap way to fill in the gaps where tiles were missing.

“The floor tiles were worn down from intense use, and it is possible that the bones were placed there either for practical or symbolic reasons,” De Jong said. “They may have fit well with the craft being practiced in this space, or they could have been an inexpensive way to complete the floor.”

The building on the Achterdam was constructed in 1609, but these floors typically date to the 15th century. Archaeologists hypothesize that it may have been the foundation of an older structure that was left in place when the new house was built. The floor is still being excavated; the team is hoping to uncover its original extent and find out more about how it was used. They will also study the bones and tile to determine exactly when the floor was laid.

Museum of Virgil opens among rediscovered medieval murals

A new museum dedicated to the Roman epic poet Virgil has opened in Mantua, Virgil’s hometown, in a newly-restored 13th century palace. Visitors to the museum will have the opportunity to see art and artifacts related to Rome’s poet laureate in eight galleries, each dedicated to a different aspect of Virgil’s life and work, in a setting that is itself a rediscovered gem of medieval art.

Publius Vergilius Maro was born a few miles from Mantua on the Ides of October, 70 B.C. From a family of some means in what was then Cisalpine Gaul (the Roman province of Gaul “on this side of the Alps”), Virgil was highly educated and published his first collection of poetry, the Eclogues, around 38 B.C. Its success garnered him entre into the literary circle of Octavian’s supporters. He wrote the Georgics between 37 and 29 B.C., then turned to his greatest masterpiece, the Aeneid, written in the last ten years of his life (29-19 B.C.). He died of illness in southern Italy and was buried in Naples, but Mantua was still very much on his mind in his final days. He wrote his own epitaph that was inscribed on his tomb: “Mantua me genuit; Calabri rapuere; tenet nunc Parthenope. Cecini pascua, rura, duces.” (“Mantua gave birth to me, Calabrians took it away; Parthenope [the Greek name for Naples] holds me now; I sang of pastures, farms, and commanders.”)

Mantua has boasted of its beloved native son since antiquity, a devotion that was amplified in the High Middle Ages when Virgil was a keystone of the intellectual and cultural revival known as the Renaissance of the 12th century. Dante made Virgil his guide and role model through Hell and Purgatory in the Divine Comedy.

Medieval statue of Virgil with fresco in the background. Photo courtesy Silvia Talarico.Built in the thick of this revival in 1227, the Palazzo del Podestà was the seat of municipal administration for Mantua for hundreds of years. Virgil has always been part of the fabric of the building. It was called the Palazzo Virgilio at one point. A 12th century statue of Virgil in medieval doctoral robes with a writing desk on his lap adorned a niche in the façade. That has been moved into the museum now. The other niche holds a statue of the Virgin Mary, just to convey the elevated status the poet held (and holds).

It has been home to several museums, a courthouse, even a prison since its retirement as a government building, but was heavily damaged in the two major earthquakes that struck Northern Italy in May of 2012. In 2017, the city embarked on a comprehensive campaign of repair and restoration of the huge palace which covers 97,000 square feet of space in 227 rooms on seven levels. The project cost 24 million euros and was completed at the end of 2023. Over the next year, part of the renovated palazzo was converted into a museum dedicated to Virgil.

In the immediate aftermath of the 2012 earthquakes, a hidden treasure emerged during emergency shoring up works: medieval murals of high quality covering whole walls of the palazzo. They were explored, stabilized and conserved during the restoration project.

The images depict the months of the year through work scenes and astrological references, creating a bridge between the harmony of natural time and human life. This illustrated codex, with high didactic value, offers a visual experience capable of captivating both experts and casual visitors.

Alongside the Cycle of the Months, the walls of the Upper Masseria house frescoes depicting scenes from chivalric and mythological tales, including armigers in battle and centaurs. An enigmatic soldier with capride legs could represent, according to the hypothesis of Veronica Ghizzi, the museum’s director, a variation on the iconography of King Arthur, a symbol of mad and disorderly undertakings, in stark contrast to the harmony celebrated in the Cycle of Months.

The theme of nature, central to the Cycle of Months, relates directly to Virgil’s Georgics, where the poet celebrates agricultural labor as an instrument of peace and cosmic order. Virgil’s vision, which contrasts the harmony of celestial time with the chaos of human conflicts, finds a perfect representation in the medieval cosmology reproposed by the frescoes. The museum tour also allows visitors to see heraldic frescoes from 1473 and, in the Arengario, a frieze about a meter high, laid on white plaster, with insignia from the time of Federico II Gonzaga.

The Virgil Museum is not limited to frescoes, however: visitors can admire a number of artworks and artifacts related to the poet. Notable among these are the Virgil in the Chair, a 13th-century polychrome sculpture, and the Throne of Virgil, an artifact from the 2nd century BC. Also of great interest are Gonzaga coins bearing the poet’s effigy, a fragment of a 1540 fresco depicting his face, a bust of Virgil from the first half of the 16th century, and ancient volumes of his works. Each piece on display helps tell the story of the unbreakable bond between Virgil and Mantua, a connection that the museum aims to make tangible and accessible to all.

The Virgil Museum officially opened its doors on December 7th.

Oldest evidence of Christianity north of the Alps found in Frankfurt grave

A roll of wafter-thin silver foil found in a 3rd century grave in Frankfurt is the earliest archaeological evidence of Christianity north of the Alps. There are references to Christianity in Gaul and Germany in historical sources from the late 2nd century, but evidence of Christians living north of the Alps before this find dated to the 4th century at the earliest.

The tightly-rolled scroll just 3.5 cm long (1.38 inches) is a phylactery, a protective amulet, worn on a string or ribbon around the neck. It was discovered in a 2017-2018 excavation of a 3rd century burial ground on the Heilmannstrasse. The excavation unearthed 127 graves closely buried in an area of 5382 square feet. Of the 127 graves, 113 of them were inhumation burials, 45 of which had no grave goods. This is an unusually high proportion of inhumations; all of the other Roman burial grounds in Frankfurt contain about 10% inhumations. It is also unusual because it is located at the northwest corner of the ancient city rather than outside the walls along one of the major roads. The grave goods found in most of the inhumations are unusually fine compared to those found in other graves in ancient Frankfurt. There is a more glass of different types than was found in other burial grounds, a remarkably diverse assortment of jewelry (glass beads, jet, stone, rock crystal) and 14 pairs of shoes placed at the feet of the deceased.

But it was the silver amulet discovered in grave 134 that was the most exceptional artifact. It was found in the grave of a man about 35-45 years old when he died in around 230-260 A.D. The organic ribbon it was strung on is long gone, but the amulet was still nestled at the base of his neck. Even during the excavation, archaeologists could tell that it was amulet scroll with an inscription inside. Conservators at the Archaeological Museum in Frankfurt stabilized and studied it, examining it under a microscope and with X-rays and confirming there was an inscription engraved on it.

Reading it was a complex challenge, however. The thin foil sheet was fragile and rolled up so tightly that conservators did not dare attempt to unroll it manually, but in May 2024, researchers at the Leibniz Center for Archaeology (LEIZA) in Mainz unrolled it digitally using cutting edge X-ray and CT technology. They were able to scan it in high resolution to create a 3D model that could then by analyzed to puzzle together the flattened, rolled segments and make the inscription legible. The text, which was fragmentary due to loss of silver at the margins, was then deciphered by theologists and language experts.

Archaeologist and expert on Latin inscriptions Prof. Dr. Markus Scholz from Frankfurt’s Goethe University set to work like a puzzle and finally deciphered the 18 lines of the “Frankfurt Silver Inscription”. “Sometimes it took me weeks, even months, to come up with the next idea. I consulted experts from the history of theology, among others, and bit by bit we approached the text together and finally deciphered it.” […]

What is unusual is that the inscription is entirely in Latin. “That’s unusual for the time. Normally, such inscriptions on amulets were written in Greek or Hebrew,” explains Scholz. The text is also very sophisticated. The author must have been an elaborate scribe.

It is unusual that there is no reference in the inscription to any other faith besides Christianity. Normally, up until the 5th century, a mixture of different faiths can always be expected in precious metal amulets of this type. Often elements from Judaism or pagan influences can still be found. However, neither Yahweh, the almighty God of Judaism, nor the archangels Raphael, Gabriel, Michael or Suriel are mentioned in this amulet, nor are the forefathers of Israel such as Isaac or Jacob. And no pagan elements such as demons either. The amulet is purely Christian.

The text of the Frankfurt Silver Inscription translated into English:

(In the name?) of Saint Titus.
Holy, holy, holy!
In the name of Jesus Christ, Son of God!
The Lord of the world
resists to the best of his [ability?]
all seizures(?)/setbacks(?).
The god(?) grants well-being
Admission.
This rescue device(?) protects
the person who
surrenders to the will
of the Lord Jesus Christ, the Son of God,
since before Jesus Christ
bend all knees: the heavenly ones,
the earthly and
the subterranean, and every tongue
confess (to Jesus Christ).

The evaluation of the significance of the find by experts for early Christianity and theologians is only just beginning. Some of the formulations contained in the text were not attested until many decades later. For example, at the beginning of the „Frankfurt Silver Inscription“ there is a reference to St. Titus, a disciple and confidant of the Apostle Paul. Just like the invocation „Holy, holy, holy!“, which was not actually known in the Christian liturgy until the 4th century AD. (Trishagion). At the end, the text also contains an almost literal quotation from Paul’s so-called Christ hymn from his letter to the Philippians (here: Phil. 2, 10-11).

The “Frankfurt Silver Inscription” is therefore one of the most important testimonies to early Christianity in the world. Its discovery opens up new horizons for archaeology, the historical sciences and theology, but also a multitude of new questions.

Only known portrait from life of last Byzantine emperor discovered

Conservators working in the Old Monastery of Taxiarches in Aigialeia West Greece, on the Peloponnese peninsula, have uncovered a mural portrait of the last Byzantine emperor, Constantine XI Palaiologos (r. 1449-1453). It is the last portrait of a reigning Byzantine emperor in a monumental painting known to survive and the only portrait of Constantine made during his very brief reign.

The portrait was found under a later layer of murals in the monastery’s church. The painting depicts a bearded man wearing a diademed crown with a photostefano (halo disk) behind his head. He holds a cruciform scepter and wears a purple cloak embroidered with gold. The garment is decorated with medallions, most prominently a double-headed eagle, emblem of the Palaiologos dynasty emperors and senior members of the imperial family. The crown between the two heads identifies the subject as the emperor himself.

It is not the idealized, allegorical portraiture typical of Byzantine art, but rather a realistic portrayal that conveys the individualized facial features of the man. This was not an official portrait created from an imperial-issue template, as was customary at the time; it was painted by someone who saw the emperor and painted what he saw.

Constantine XI Palaiologos had a very short reign at the end of a tumultuous, war-torn period that culminated in the demise of the moribund Byzantine Empire. Before he ascended the throne, he was despot (initially a court title given to the son of the emperor that evolved into a ruler of an independent principate) of Morea for five years. We know from the Byzantine Greek historian Laonikos Chalkokondyles that Constantine’s brothers, Demetrius and Thomas, financed the renovation of the monastery when they were co-despots of Morea in 1449. The painter of the Taxiarches monastery portrait was probably from Mystras, the capital of Morea and a cultural center under the Palaiologoi, and was commissioned to paint the portrait by Demetrius and Thomas.

Westminster Abbey seal bag matches Charlemagne’s burial shroud

Researchers have discovered that a small silk bag attached to a document at Westminster Abbey matches Charlemagne’s burial shroud. It is woven in a pattern of white hares and floral motifs and dates to the early 12th century. The textile was not the first shroud used in the burial of the first Holy Roman Emperor who died in 814, but rather the one that wrapped his body when his body was reinterred in the Karlsschrein, an ornate shrine decorated in gold, silver, enamel and gemstones, in Aachen Cathedral in 1215. The same textile was used in 1267 as a bag to protect the wax impression of the Great Seal of King Henry III on a document relating to Westminster Abbey’s shrine of Edward the Confessor.

The cloth was sewn into a pouch to protect the wax impression of Henry III that the king had affixed to an inventory of items from Westminster Abbey’s shrine to Edward the Confessor that Henry had pawned to pay his war debts. In the document, the king promised to replace the jewels and precious objects he’d put in hock within 18 months. It seems he made good on this promissory note.

Seal bags were used to cover the wax seal impressions that were affixed to charters and other documents to authenticate the identity of the signer. Wax impressions were soft, and as legal signatures of kings, queens, nobles, bishops and other august personages, they were not only legally important, but also inherently authentic relics. The signatories held those blobs of wax when they were still warm; they left physical impressions of themselves like fingerprints and oils alongside the impressions of their official seals. Because of their layered significance, the wax impressions were bagged for their protection, and the textiles used to make the bags were precious too, often panni tartarici (Islamic silks dyed with plants imported from as far away as China and woven with gold and silver threads).

Charlemagne’s shrine was opened in 1988 and photos taken at that time documented the burial shroud. The shroud is intact, so the piece in Westminster Abbey was not cut from the wrap itself, but it had to have been made by the same weavers on the same looms. The sumptuous textile was created by specialty weavers in Islamic Spain or the eastern Mediterranean, and the pattern would not have been available from any other source; there were no knock-offs floating around or mass-produced inventory stacked in warehouses.

As the textile that wrapped the body of an emperor who was venerated as a saint in the territories he once ruled (hence the translation of his bones into a reliquary by Emperor Frederick II), the silk held great significance. It may have even been deliberately chosen by Henry III to make an iconographic association between the well-established cult of the German king Charlemagne and the nascent cult of the English king Edward the Confessor.

It remains a mystery about how the Abbey received such a piece of high value silk but a possible theory offered by Matthew Payne, Keeper of the Muniments, who oversees the Abbey’s archives, is that the silk could have been a gift from Henry III’s brother, Richard Earl of Cornwall who is known to have given precious cloths to the Abbey. Richard was crowned Holy Roman Emperor in 1257 which was over 400 years after his predecessor Charlemagne.

The bag (and the document it is attached to) is on display ​at Westminster Abbey in the Queen’s Diamond Jubilee Galleries through Easter 2025.