Replica of the Stone of Destiny at Scone Palace, Photo Kevin Flude
A study of the Stone of Destiny, the Stone of Scone, the Coronation Stone, has revealed new information. Firstly, it has some markings which look like three X’s and something like a V – perhaps Roman Numerals or more likely, crosses.
The Stone also revealed traces of copper alloy showing that a metal object had been attached to the Stone for a considerable time. The most obvious suggestion would be a relic associated with a Saint, and a Bell is one possibility.
Traces of gypsum suggested someone sometime made a plaster copy of the stone. No one knows when or why, and it has not been found.
Historic Environment, Scotland has released this fascinating 3-D scan of the stone for the public to view – it is annotated too.
You can read more at the links below, and thank you to Jean Kelly of the Britarch mailing list for alerting me to this.
The Stone has been moved from its permanent home at Edinburgh Castle for the first time since 1996, to be placed under the Coronation Chair for Charles’s May 6 Coronation at Westminster Abbey.
Coronation Chair, with Stone of Scone under the seat.
The Stone was kept at Scone before it was stolen by Edward 1 of England, who placed it under the Coronation Chair, at Westminster, to sanctify English Kings and to make the point that he was the overlord of the Scottish. In the 1950’s Scottish students stole it back, hid it for a few weeks and then left it at Arbroath Abbey. They did this because the so-called Declaration of Arbroath (1320) is a letter to the Pope asking for his endorsement of Scotland’s claim to be independent of England. The Pope agreed.
The Stone was recovered from Arbroath taken back to Westminster. The Labour Party under Tony Blair, granted Scotland back their own Parliament and as a symbol of their regained independence, the Stone of Destiny was taken back to Scotland.
Newspaper cutting showing the Stone being taken from Arbroath Abbey
To my mind it should be in Scone, which is where Macbeth and most other Scottish Kings were crowned, but perhaps they thought it should be in the Capital and in the safety of the Castle. At Scone, the Stone was placed on a mound of earth which was said to be made up of the dust from the feet of those attending Coronations symbolising the consent of all of Scotland for the new King.
I went to New Place in Stratford-upon-Avon to see the First Folio Exhibition on the anniversary of its publication in 1623. It was a very small exhibition, and, at first sight quite disappointing. Almost everything in it I had seen before. But, I came away quite excited, because it had a much better explanation of the Signet Ring than the one in its previous display.
In 1810 someone found this gold ring in field near the Holy Trinity Church where Shakespeare was baptised and buried. It has a lover’s knot and the initials WS. It could ofcourse be anyone’s with those initials. But it certainly excited comment at the time as the display makes clear:
I did not know about the ring until New Place was refurbished a few years ago and the ring went on display. The new display gives more of an explanation as well as the delightful quotation above from Hayden to Keats.
Michael Wood suggested that Shakespeare might have lost the ring on the occassion of his daughter, Judith’s, marriage to Thomas Quiney in February 1616. Shakespeare made his Will a month later, and it is marked by three of his signatures. The Will says ‘whereof I have hereunto put my seale’. The word seale has been crossed out and the word ‘hand’ put in in its stead. So, he was intending to seale his approval of the Will, but changed his mind and put his signature instead? Why? Because he had recently lost his seal ring? Shakespeare died a month or so later.
Photo of the display photo of the Ring that maybe Shakespeare’s
Judith was the twin of Hamnet who died at age 11 and the Church has recently planted a couple of trees as a memorial to the twins, who are not buried, like their older sister, Suzanna, next to their mum and dad by the altar in the Church. Judith’s husband was a bit of a rogue, as he was called to the Bawdy Court and accused of debauchery with a local women who he made pregnant, and who died in childbirth. He is not mentioned in the Will.
But Shakespeare did leave money in his will to buy gold rings for his fellow actors, John Heminges and William Condell, who are buried in St Mary Aldermanbury in London. They outlived Shakespeare and collected his plays together in the First Folio. A Remembrance Ring is also in the display.
Handwritten notebook written in the 1620s full of quotations from the First Folio
The other main item in the display is this tiny 7.8 cm high notebook in which its unknown owner copied out his favourite quotes from the First Folio. It contains material from all 38 plays, and internal evidence shows it must have been made from the First Folio. It is about the size of the minature books the Brontes made. The tiny writing of the book must have been written with a quill from a small bird.
The display shows that a lot can be made of a few objects, if they are well chosen and with an excellent explanation.
By the way the rings and the Folio are clear evidence that Shakespeare wrote the plays as his friends put together his plays in a volume with introductory information which makes it absolutely clear he wrote them. Also in the Church the memorial to Shakespeare compares him to King Nestor in judgement, Socrates in wisdom, and Virgil in art. Nothing can be clearer, and why people continue to say Shakespeare was simply an actor who copied out the plays is beyond me.
Pylium is a reference to King Nestor of Pylos. Maronem is Virgil. The last line means ‘The earth buries him’ the people mourns him, Olympus posesses him’.
I’m with a group touring the UK. Haven’t much time to post but saw this interesting object in the British Museum. It is a housepost from a Latmul people’s male Cult House.
These are long houses up to 120 ft long, in two floors with mighty gables and carved posts.
Pilgrims leaving the Tabard for the Canterbury Pilgrimage
Last year on the 18th April I led a Chaucer’s London Walk in the morning and a Canterbury Tales Virtual Pilgrimage in the evening. I chose the day is it was the closest to the 18th April which is when Chaucer’s pilgrims leave London to ride to Canterbury.
At the beginning of the prologue, he gives clues as to the date. They go when April showers and Zephyrus’s wind is causing sap to rise in plants, engendering flowers, and when Aries course across the sky is half run.
The pilgrims are accompanied by Harry Bailly who is the landlord of the Tabard Inn in Southwark and was a real person and a fellow Member of Parliament of Chaucer.
He is jolly and quite knowledgeable and in the Man of Laws prologue we get a glimpse of Harry time telling in the days before clocks.
A mass clock at Steventon Church. Hampshire
Chaucer mentions ‘artificial day’ and this is a reference to the way days were divided into hours. There were twelve hours in the daylight part of the day, and twelve hours in the dark night. So in the winter daylight hours were short, and in the summer long.
Romans used water clocks, King Alfred used candles marked into hours and Harry Bailly knows how to tell the time by the height of the Sun. Harry tells the pilgrims it’s about time they got underway. Here is an extract:
Essentially, he is telling the time by the length of the shadows. The illustration of the mass clock at Jane Austen’s Church at Steventon is another example of how the sun can be used easily to tell time.
The first mass clock I noticed was at the church in Kent which Dickens used for Great Expectations, where Pip’s brothers and sisters were buried. Once you find one mass clock, you suddenly discover them everywhere!
Telling the time, before mechanical clocks, was not complicated. The basic unit is the day and the night, and we can all tell when the dawn has broken. The Moon provides another simple unit of time. The month’s orbit around the Earth is roughly every 29 days and the new, the crescents and full moons provide a quartering of the month. For longer units, the Earth orbits around the Sun on a yearly basic, but divided into four, the winter solstice; the spring equinox, the summer solstice and the autumn equinox.
But there were other ways of marking days in the calendar, with natural time markers marked by, for example, migrating birds, lambing, and any number of budding and flowering plants such as daffodils and elm leaves:
When the Elmen leaf is as big as a mouse’s ear, Then to sow barley never fear; When the Elmen leaf is as big as an ox’s eye, Then says I, ‘Hie, boys” Hie!’ When elm leaves are as big as a shilling, Plant, kidney beans, if to plant ’em you’re willing; When elm leaves are as big as a penny, You must plant kidney beans if you mean to have any.’
In my north-facing garden, I have my very own solar time marker. All through the winter, the sun never shines directly on my garden. Spring comes appreciably later than the front car park which is a sun trap. But in early April, just after 12 o’clock the sun peeks over the block of flats to the south of me, finds a gap between my building and the converted warehouse next door and for a short window of time a shaft of a sunbeam brings a belated and welcome spring.
Spring is time for a tansy, so I thought I would bring out again, for an outing, the many stories behind this awesome plant, not least in that the flowers display a classical Fibonacci spiral, which is two counter-rotating logarithmic spirals. But Mrs Grieve in her Modern Herbal repeats the belief that their name derives from the Greek word for immortality ‘Athanaton’, and this might be because they grow so well that in some areas they are proscribed they are so prolific. But Tansy was supposed to have been given to Ganymede by Zeus to make him immortal, and according to Ambrosius, through their use for preserving dead bodies from corruption. Tansy was placed in coffins and winding sheets and tansy wreaths placed with the dead.
Its toxicity means that it repels many insects, particularly, flies and ants, and so it was used as a medieval and early modern strewing herb. And yet there are other insects that love Tansy – it seems to have a dark side and a light side.
It was collected in August (along with meadowsweet or elder leaves) and strewn on the floors of houses (and the ‘thresh’ was held in by the threshold). But it was also placed between mattresses to keep away bugs. People rubbed meat with Tansy to keep flies off. It is now used as a natural protection for crops from insects to reduce the amount of artificial pesticides.
It was an important medical and culinary herb, said to be a substitute for nutmeg and cinnamon, and the leaves, shredded, as a flavouring for puddings and omelettes. At Easter ball games a Tansy Cake was the reward for the winners. It was symbolic of the bitter herbs eaten by the Israelites at Passover. Tansy was thought to be a very wholesome ingredient to eat after the sparsity of Lent and Winter, and voiding the body of the worms caused by eating too many fish. It was used for expelling worms from the stomachs of children. Interestingly it contains thujone, which is also in Wormwood, the other main herb for expelling intestinal worms. Thujone can cause convulsions, liver and brain damage if too much is taken.
In the 14th Century it was used for treating wounds. It was thought to be useful both to induce abortions but also to help women conceive and to prevent miscarriages. Culpepper and Gerard suggests the root was a cure for gout.
Take three pints of Cream, fourteen New-laid-eggs (seven whites put away) one pint of juyce of Spinage, six or seven spoonfuls of juyce of Tansy, a Nutmeg (or two) sliced small, half a pound of Sugar, and a little Salt. Beat all these well together, then fryit in a pan with no more Butter then is necessary. When it is enough, serve it up with juyce of Orange or slices of Limon upon it.
Sir Kenelm Digby was a Catholic and a natural philosopher of some reputation. After his death an employee published his cookery book. His father was executed after the Gunpowder Plot, and he supported Charles 1st but found a way to work with Oliver Cromwell. He made a great success of his idea of the ‘powder of sympathy’ – 29 editions of his book on the subject were sold. He found the powder in France and it was made with precise ‘astrological’ techniques. The most famous example of a suggested application for the powder was to win the competition for a method of working out longitude (in the 18th Century). Basically, a working method meant knowing the time, normally noon, in two different places. This allowed a triangle to be created between the two points and the Sun which allowed the distance between the two places to be discovered by triangulation. Clocks were not accurate enough (yet) to help so Digby’s famous powder of sympathy was suggested.
A wounded dog would be taken on board a ship, and a bandage from the wound would be left in London. At noon in London it would be sprinkled with the powder of sympathy. The dog on the ship would, perforce, yelp when the powder was administered on the bandage in London and so the Captain would know when it was noon in London! Digby was long dead when the application for the prize money was made and rejected.
‘Longitude’ by Dava Sobel tells the story of the discovery of a clock-based method of calculating longitude.
Easter is a Germanic name, and, the only evidence for its derivation comes from the Venerable Bede, who was the first English Historian and a notable scholar. He says the pagan name for April was derived from the Goddess Eostra. The German name for Easter is Ostern probably with a similar derivation. But this is all the evidence there is for the Goddess, despite many claims for the deep history of Easter traditions.
Philip A. Shaw has proposed that the name of Eastry in Kent might derive from a local goddess, called Eostra and that the influence of Canterbury in the early Church in England and Germany led to the adoption of this local cult name for the Holy Week in these two countries. Otherwise, the name for Easter in Europe derives from Pascha which comes from the Hebrew Passover and Latin. In French it’s Pâques’ in Italian Pasqua, Spanish Pascua; Dutch Pasen, Swedish Påsk; Norwegian Påske and so on.
Eleanor Parker in her lovely book ‘Winter in the World’ gives a lyrical insight into how the dates were chosen because of the belief that God would only choose the perfect time for the Creation and the events of Easter. The Creation began with the birth of the Sun and the Moon, so it was fixed to the Equinox, when the days were of equal length, and the fruits of the earth were stirring into life. But Holy Week also needed to be in harmony with the Moon and so was tied, like Passover, to the first full moon after the Equinox, which is also when the events take place in the Gospels.
The quotations Parker uses from early English religious writing and poetry shows a deep interest in nature and the universe which is very appealing. It seems to me that this is something the Church, to an extent, lost in later times, and replaced with fixation with dogma and ‘worship’ of the Holy Trinity.
At the time fixing the date of Easter was very controversial as the kingdoms in Britain had a different calendar to the Roman Catholic Church and therefore Easter fell on a different day. The King of Northumberland, for example, celebrated Easter on a different day to that of his wife. Oswiu was exiled to Ireland where he was influenced by Celtic Christianity while his wife, Eanflæd, while also being from Northumberland, had been baptised by the Roman Catholic missionary, Paulinus.
Oswiu, became the ‘Bretwalda’ of all Britain, and encouraged a reconciliation, culminating at the Synod of Whitby (664AD), between the two churches where the Celtic Church agreed to follow the Catholic calendar and other controversial customs. After her husband’s death Eanflaed became Abbess of Whitby.
King Alfred’s law code gave labourers the week before and after Easter off work, making it the main holiday of the year. Ælfric of Eynsham gives a powerful commentary on the rituals of the Church over Easter, which was full of drama and participation including Palm leaf processions on Palm Sunday, feet washing and giving offerings to the poor on Maundy Thursday. Then followed three ‘silent days’ with no preaching but rituals and services aiming to encourage empathy for the ordeal of Jesus. Thus the night time service of Tenebrae, when all lights were extinguished in the Church while the choir sang ‘Lord Have Mercy’. The darkness represented the darkness and despair that was said to cover the world after Jesus’ death. Good Friday was the day for the adoration of the Cross in which a Cross would be decorated with treasures and symbolised turning a disaster into a triumph.
It seemed to me that I saw a wondrous tree Lifted up into the air, wrapped in light, brightest of beams. All that beacon was covered with gold; gems stood beautiful at the surface of the earth,….
The Dream of the Rood quoted in Eleanor Parker’s ‘Winter in the World’
The days before Easter Sunday are known as the ‘Harrowing of Hell’ which was a very popular theme in the medieval period (featuring in Piers Plowman for example). Jesus went down to hell to free those, like John the Baptist, who had been trapped because the world had no saviour until the first Easter. The Clerk of Oxford Blog provides more information on the Harrowing of Hell on this page, including that the name ‘Harrowing’ comes from ‘Old English word hergian ‘to harry, pillage, plunder’ which underpins the way the event is depicted as a military raid on Hell.
I have just realised that the Clerk of Oxford Blog is by written by Eleanor Parker, and started ‘in 2008, whilst an undergraduate student at Oxford. The blog won the 2015 Longman-History Today award for Digital History‘.
The above is but a very poor précis of Eleanor Parker’s use of Anglo-saxon poetry and literature to bring Easter to life. So if you are interested to know more or would like to have a different viewpoint on the Anglo-Saxons please get a copy of her book.
It is a simpler sort of bun than the Chelsea Bun, which was the bun to have at Easter, at least in London in the Georgian Period. To read my updated blog post on Chelsea Buns on Good Friday see below:
There seem to be all sorts of dubious traditions around the origins of the Hot Cross Bun. It has been suggested that the Greeks knew how to put a cross on a bun. Also that the Anglo-Saxons celebrated the Goddess Eostre with the crossed bun where the cross represents the four quarters of the moon, the four seasons and the Wheel of the Year. I doubt this folklore because there is very little evidence for Eostre other than the Venerable Bede’s mentioning her name, so her association with Hot Cross Buns cannot be known.
However, the addition of a cross, and the association with Easter, makes the bun powerful, so there are lots of superstitions on record. A piece of an Easter Hot Cross Bun given to the sick may promote a cure. It was said that a bun cooked and served at Easter will not go off for a year. This might help explain the traditions that hanging them up on a string or ribbon is a good thing – one hung in a kitchen prevents fire, on a ship prevents sinking, in the Widow’s Son pub in East London to remember a sailor son who never returned for his bun on Good Friday.
The technology of putting a cross on a Bun requires nothing more complicated than a flour and water paste so it might well be an ancient tradition. A more impressive cross can be made with shortcrust pastry as was traditional. The bun itself is simply flour, milk, butter, egg, salt, spices and mixed fruit.
They are, in my opinion, the sort of food that has been eaten so often after purchase from a shop that a home-made Hot Cross Bun would be strangely disappointing – better almost certainly but then just not the same. It’s normally eaten toasted and buttered although I really prefer the soft doughy untoasted and unbuttered bun. But then it is possible to get carried away and eat the entire pack of four.
There is a tradition of Skipping on Good Friday. I can’t say I ever saw it – in my school skipping was a perennial activity, mostly enjoyed by the girls, but the boys would sometimes be intrigued enough to join in.
There is a great article about Long Rope Day in the Guardian with a wonderful picture of a collective skip.
‘RRRRRare Chelsea Buns’ as Jonathan Swift called them in a letter to Stella in 1711.
T!he tradition was that on Good Friday Georgian period Londoners would go to Chelsea to buy Chelsea Buns. Thousands of people would turn up at the Five Fields which stretched from Belgravia to what is now Royal Hospital Street. There were swings, drinking booths, nine pins and ‘vicious events that disgraced the metropolis’. The Bun House was on Jew’s Row as Royal Hospital Street was then called. As several King Georges visited the Bun House it became known as the Royal Chelsea Bun House. It was run by the Hands family. They were said to sell 50,000 Buns on the day. Stromboli tea garden was nearby.
Fragrant as honey and sweeter in taste As flaky and white as if baked by the light As the flesh of an infant soft, doughy and slight.
The buns were made from eggs, butter, sugar, lemon and spices. Inside the Chelsea Bun House was a collection of curiosities. Chelsea became known for its collection of curiosities in the 18th Century. Of course, there was the great Hans Sloane’s collection which was the founding collection of the British Museum, And then there was Don Saltero’s which was a coffee house that had curiosities on the wall. The Bun house displayed clocks, curiosities, models, paintings and statues on display to attract a discerning Public.
Me. I love a Chelsea Bun above all buns, But can you get them any more? The British Library Cafe was the last place I found that sold them. And that was 6 years ago I reckon. If you see any let me know.
Maundy Money Pouches. and cover of the Order of Service for Royal Maundy service 1974 Photo Wehwalt
This is the last day of Lent, and the day before the Passion. Its also called Holy Thursday when Christians remember the Washing of the Feet, and the Last Supper.. Maundy is thought to be from the ‘Latin word mandatum, or commandment, reflecting Jesus’ words “I give you a new commandment.’ (Wikipedia). But I much prefer the derivation that it comes from the custom of the English Kings giving alms to poor people on this day.
‘English name “Maundy Thursday” arose from “maundsor baskets” or “maundy purses” of alms which the king of England distributed to certain poor at Whitehall before attending Mass on that day. Thus, “maund” is connected to the Latin mendicare, and French mendier, to beg.‘
The monarch gives out money in special red and white pouches to old people. In modern times the money is specially minted for the occasion. It is now more symbolic than a practical gesture. It dates back to the 13th Century.
Queen Elizabeth II and Prince Philip after the 2005 Royal Maundy Ceremony at Wakefield Cathedral. Photo Runner1928
In 1572 Queen Elizabeth 1 washed one foot of a group of poor women, then wiped, crossed and kissed them. In fact, the women had first had their feet washed by the laundress, then the sub-almoner, then the almoner, and finally the Queen. (The Perpetual Almanac of Folklore by Charles Kightley’
One scholar, Prof Humphreys author of ‘The Mystery Of The Last Supper’, believes that there is far too much going on between the Last Supper on Thursday and the Crucifixion on Good Friday. He suggests an old Jewish Calendar was used and therefore the Last Supper was on the Wednesday not the Thursday and the date he favours is:
This is one of the most exciting advances I have read about for a long time! A pile of burnt scrolls survive from the Villa dei Papiri, Herculaneum. They are being examined by several teams from American Universities including the University of Michigan, and the University of Kentucky. They are just beginning to read fragments of the texts, using all the scientific techniques they can throw at it including AI. The AI has begun to learn to read fragments of the tightly rolled scroll.
Burnt Scroll
The scroll they are working on appears to be a piece about Alexander the Great and his legacy. It is an unknown text or to put it another way, it is potentially a brand new source of information for this period of time. It has been suggested that it might possibly be a copy of the lost diary of Alexander’s secretary, Eumenos or may have been written by a friend of the general Antigonos. Either way, potentially eye witness accounts. Or not, as perhaps, they may be asking too much from the first investigation. It may be more prosaic. Time will tell.
The implications, however, are so exciting! Just as the amazing excavations at Stonehenge (and indeed in London) have revolutionised our knowledge of these places, so AI could introduce completely new insights into the past. There are many rolls that were burnt in the collection, but now AI is beginning to read them. what insights we might get even from small fragments? One of the scholars involved is particularly excited to imagine the discoveries that could be forthcoming from the Middle East
‘While others would love to see some of the lost work of the ancients, what I’d like to see is evidence of the turmoil that was happening in the first century around the development of Christianity and the Judeo-Christian tradition as it was evolving.’
Brent Seales, University of Kentucky
Part of scroll unfolded
But those ‘lost works of the ancients’. There are so many that would rock history: Tacitus’s ‘Annals’ missing missing the last two years of Nero’s reign. Pytheas ‘On the Ocean’ with its first references to Britain in writing. 6 Plays of Aeschylus, 9 Books of Sappho and the list goes on. Have a look at Charlotte Higgins piece in Prospect Magazine for a little more detail.
Another feature of the study is that the teams have released images to the cloud and are encouraging others to ‘have a go’ at reading them. This shows the strides that Citizen Science has made, and how, scientists acknowledge that, in the days of big data, cooperation pays huge dividends.
My source of information is the marvellous The Society of Antiquaries of London Online Newsletter (Salon) which ‘is a fortnightly digest of heritage news‘ and for more information look at Issue 509.
