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Flails are one of the most contentious and misunderstood classes of medieval weaponry, despite their prevalence in popular media: some researchers question their existence entirely and the bulk of historians are skeptical of widespread temporal and geographical prevalence, while others, and a significant volume of period evidence, would argue the contrary. While the expansive use of flails in Eastern Europe and Byzantium is familiar, many Central, Western, and Southern European sources are less well known or largely forgotten, especially those stemming from the later-early and early high medieval eras (up to 1250). In this work, I collate and discuss the bulk of the available literary references and artistic depictions of flails and their use alongside some of the archaeological finds from Western, Central, and Southern Europe, with an emphasis on the 12th and 13th centuries. The significance of this volume of evidence is examined, and an assessment of flails as a part of medieval culture and warfare is considered. Collectively, this would suggest that knowledge of flails as instruments of war and associated cultural connotations, if not their actual prevalence and use in warfare, was far more widespread across Europe this time period than has been previously estimated. [ABSTRACT FROM AUTHOR]

This paper examines a 12th-century Virupaksha temple through the reconstruction and exploration of space, movement, devotee corporeal experiences, and the use of natural landscape microtopographic features in monument design. The Mula Virupaksha Temple presents a dramatic change in the previously non-imperial sacred landscape in the Hemakuta Hill area at Hampi (Bellary District, Karnataka). With its construction, Hampi transitioned from a local Shaiva pilgrimage center dedicated to the river goddess Pampa and her counterpart Bhairava to a popular Shaiva pilgrimage and cult center of the newly imported god, Virupaksha. The Mula Virupaksha Temple presents a design thoroughly novel to the area that ushered in a period of sophisticated and unprecedented architectural planning at the site which incorporated natural landscape features for the management and cultivation of devotee ritual corporeal experiences. Virupaksha, his patrons, and associated artisans brought significant cultic change and architectural innovation that took root and persisted into the imperial Vijayanagara period, from the mid-14th to late 16th centuries. The present paper relies on a digital methodology developed to identify ritual changes in early medieval South Asian sacred spaces, focusing on time-sensitive maps created through a geographic information system (GIS), and coupled with the immersive panoramic capabilities of Google Street View (GSV) for a ground-based investigation of the non-ephemeral pilgrimage landscape features. [ABSTRACT FROM AUTHOR]

Simple Summary: The military and prestigious importance of the horse as a cavalry mount (hussars and lancers) in post-medieval Poland has been well recorded in the pages of chronicles and historical records. However, information about the horse from Poland's earliest Slavic history (10th–13th century) is very modest and can be found in few written sources. Therefore, to change this state of knowledge, data from archaeozoological and archaeological research were used to complement the information from chronicles. This was undertaken as part of a project focusing on the early medieval period. This article presents issues related to the role of the horse in religious rituals. This is discussed through a presentation of older and current views resulting from new research. The article presents and discusses textual and archaeological data supported by archaeozoological sources. The horse is known to be a military, elite and magical animal but also as the source of meat for food and bones for the manufacture of items. Although there is no doubt of treatment of the horse as a magical animal among the Slavs in Poland, it is clear that this animal was not buried in cemeteries in separate graves or with riders, as seen amongst contemporary neighbouring tribes. Knowledge about horses from early medieval (10th–13th c.) Poland has been largely based on historical and archaeological data. Archaeozoological information has only been used to a limited extent. Therefore, this article aims to present the current state of knowledge on this subject, drawing on archaeozoological data from studies of horse bones. Apart from confirming earlier reflections regarding the sacred significance of the horse, additional information was obtained about specific individuals who were the subject of magical treatments. It turned out that sites with horse skeletons and skulls are few compared to the familiar presence of horse remains among kitchen waste. This contrasts with the neighbouring regions, where horses were buried more frequently among the Germans, Scandinavians and Prussians. Some new data have been obtained thanks to taphonomic analyses, which demonstrated that horse skulls of apotropaic status were not only exposed to public viewing but were also deposited under stronghold ramparts. Horses suffering from infectious diseases could also be buried under such ramparts. Considerations in the article lead to conclusions that horses were used in religious rituals as sacrificial animals, apotropaic deposits, as fortune-telling animals and cosmological figures. [ABSTRACT FROM AUTHOR]

The early medieval Pampa tirtha (pilgrimage), in the Hampi area, Bellary District, Karnataka, South India, is largely presented in research as a relatively homogenous, albeit sacred space. This paper describes a nuanced understanding of the Pampa tirtha through the lens of spatial organization and pilgrim movement. The natural and built landscape features of the area were digitized through Esri's ArcMap to historically situate extant stone monuments. Devotee movement through the pilgrimage space was then modelled on time-sensitive maps of architectural and natural features. Pathways of movement across the site were subsequently explored in the immersive panoramic imagery captured in Google Street View. By combining these digital tools, a historicized analysis of the character and qualities of place, born from the organization of the site, are identifiable. The results demonstrate how devotees moved through a network of distinct nodes of shrines, temples, and gateways. Each node possessed a unique relationship to microtopographic features of the hill, and to the earliest deities of the site that originally anchored and oriented the sacred space: Pampa and Bhairava. The pilgrimage space that developed between these two deities was tied together through a path of movement, running south to north. Trends of re-ordering the Pampa tirtha spatial network also reveal patron and artisan mechanisms to privilege and prioritize the 12th-century addition of the god Virupaksha into the sacred space. [ABSTRACT FROM AUTHOR]

In recent years, the influence of Muslims and Islam on developments in medieval Europe has captured the attention of scholars and the general public alike. Nevertheless, 'conversion' to Islam remains a challenging subject for historical research and demands more transdisciplinary collaborations. This article examines early medieval interactions between Muslim Arabs and Northern and Eastern Europeans as a case study for whether some individuals in Northern Eurasia 'converted' to Islam. More importantly, we address some key examples and lines of evidence that demonstrate why the process of 'conversion' to Islam is not more visible in the historical and archaeological records of Northern Eurasia. We find that, despite the well-established evidence for economic exchanges between the Islamic World and Northern Eurasia, the historical and material records are much more complex, but not entirely silent, on the issue of religious change. We also conclude that religious connectivity and exchanges, including with Islam, were common in early medieval Northern Eurasia, even if it is difficult in most cases to identify conclusive instances of 'conversion' to Islam. [ABSTRACT FROM AUTHOR]

A preventive excavation performed in 2018 prior to development work led to the discovery of more than 213 subjects buried from the 4th to the 11th centuries in the 1850 m2 dug area. This is a cemetery located in Olonne-sur-Mer in France (46.53723, −1.77603). The complex is limited to the south by a ditch. To the north, no limits were observed during the excavation and, to the west, ancient archaeological surveys suggest an extension of the burial area. Biological analysis of the skeletons reveals a demographic characterizing a natural community, with an under-representation of children under 5 and with subjects under 20 appearing to be grouped together in the center of the area. The place where the youngest are buried often testifies to a strategic position in Christian contexts (near church doors, under sub stillicidio gutters, etc.). Funeral practices are characterized by numerous skeletal alterations, especially in the western area of the site where their concentrations are particularly significant. These are not ossuaries but rather supernumerary bones present in the fills of graves of subjects in place or old tombs where no skeletons in place are preserved. These alterations mark the areas where burials are most frequent. The 3D reconstruction is coupled with geostatistical analyses (heatmap and Moran's index), considering the digging of the land, the concentration of residual artefacts found in the graves, but also the biological characteristics of the sample and the funeral practices uncovered. From 2D entities generated with GIS software, the process of the elevation and sculpture of the volumes is innovative, because even if it is carried out by precise but classical computer graphics techniques, it is led by advanced taphonomical and anthropological reflections. This makes it possible to propose empty spaces, a potential gathering area for the village community and circulation paths. These elements are essential in order to go beyond the storytelling often proposed in archaeology and propose a vision based on the coherence of the observed facts. Even when the archaeological remains are only sunken (no preserved elevation), the integration of multisource archaeological data (biological anthropology, funerary, artefacts and pit size) allows relevant 3D reconstructions as a formidable tool for discussing past occupations. Three-dimensional technologies make it possible to recreate a lost environment to allow a better understanding of the site. They are didactic and help to share data between researchers and/or the public, especially when they are invisible such as the presence of empty space. [ABSTRACT FROM AUTHOR]

The carved figural program of the tenth-century Gosforth Cross (Cumbria) has long been considered to depict Norse mythological episodes, leaving the potential Christian iconographic import of its Crucifixion carving underexplored. The scheme is analyzed here using earlier exegetical texts and sculptural precedents to explain the function of the frame surrounding Christ, by demonstrating how icons were viewed and understood in Anglo-Saxon England. The frame, signifying the iconic nature of the Crucifixion image, was intended to elicit the viewer's compunction, contemplation and, subsequently, prayer, by facilitating a collapse of time and space that assimilates the historical event of the Crucifixion, the viewer's present and the Parousia. Further, the arrangement of the Gosforth Crucifixion invokes theological concerns associated with the veneration of the cross, which were expressed in contemporary liturgical ceremonies and remained relevant within the tenth-century Anglo-Scandinavian context of the monument. In turn, understanding of the concerns underpinning this image enable potential Christian symbolic significances to be suggested for the remainder of the carvings on the cross-shaft, demonstrating that the iconographic program was selected with the intention of communicating, through multivalent frames of reference, the significance of Christ's Crucifixion as the catalyst for the Second Coming. [ABSTRACT FROM AUTHOR]