Dormount Hope

2021 ◽  
Vol 150 ◽  
pp. 201-219
Author(s):  
Piers Dixon ◽  
John Gilbert

Until recently, deer hunting in medieval Scotland has been poorly researched archaeologically. In Hunting and Hunting Reserves in Medieval Scotland Gilbert identified medieval parks at Stirling and Kincardine in Perthshire that William the Lion created, but it is only in recent years that excavations by Hall and Malloy have begun to explore their archaeology. The Royal Commission on the Ancient and Historical Monuments of Scotland recorded another type of hunting feature, a deer trap at Hermitage Castle, in 1996 and then re-recorded the earthwork at Dormount Hope in 2000, originally reported as two separate monuments. Although the earthworks of parks and traps display similarities in the construction of their earthwork boundaries, the individual sites have variations in their topography that beg questions about their function. This paper establishes that the earthwork is indeed a single monument which has an open end allowing deer to be driven into the natural canyon of Dormount Hope. It goes on to discuss its dating in both archaeological and documentary terms and then its function as either a park, trap or hay (haga OE). This last possibility is raised by its apparent mention in a Melrose Abbey charter of the neighbouring estate of Raeshaw dating to the last quarter of the 12th century, made by the lords of Hownam, a family of Anglian origin. This Anglian connection leads to its interpretation as a hay – a kind of deer hunting enclosure or trap known in many parts of England prior to the Norman Conquest, for which ‘hay’ place names, such as Hawick, in the Scottish Borders provide support.

Archaeologia ◽  
1973 ◽  
Vol 104 ◽  
pp. 209-234 ◽  
Author(s):  
Ian R. Pattison

In 1915 Professor W. G. Collingwood completed his survey of all the Anglian and Anglo-Danish sculpture in Yorkshire. The Addenda to York published then added three fragments to the twenty-four ‘certainly or probably local to the city’. Since then, the grand total of twenty-seven has at least trebled. The main sources for this spectacular increase are the demolition of, and subsequent excavations on the site of, the church of St. Mary Bishophill Senior in 1963–4, and the much larger operations at York minster, begun in 1966 and recently completed. A full catalogue of the latter must await the completion of the excavation report. Finds to the southwest of the river Ouse appear in a recent inventory of the Royal Commission on Historical Monuments. Further sculptures were found in Newgate5 and All Saints, Pavement. The material for consideration grows steadily, and it is now clear that York was an important centre for sculpture before the Norman Conquest. This paper is limited to consideration of the later Anglo-Danish sculpture, which involves presentation of recent discoveries and reassessment of some of the sculpture described by Collingwood. It also includes a reassessment of the Nunburnholme cross, which provides parallels for many of the features of York sculpture, and is now no longer an isolated work. As there is much new material to be considered, the individual carvings will be listed and briefly described, beginning with the Nunburnholme cross, which serves as a key to the different elements.


2018 ◽  
Vol 136 (4) ◽  
pp. 223-238 ◽  
Author(s):  
Francis Young

St Edmund, king and martyr (an Anglo-Saxon king martyred by the Vikings in 869) was one of the most venerated English saints in Ireland from the 12th century. In Dublin, St Edmund had his own chapel in Christ Church Cathedral and a guild, while Athassel Priory in County Tipperary claimed to possess a miraculous image of the saint. In the late 14th century the coat of arms ascribed to St Edmund became the emblem of the king of England’s lordship of Ireland, and the name Edmund (or its Irish equivalent Éamon) was widespread in the country by the end of the Middle Ages. This article argues that the cult of St Edmund, the traditional patron saint of the English people, served to reassure the English of Ireland of their Englishness, and challenges the idea that St Edmund was introduced to Ireland as a heavenly patron of the Anglo-Norman conquest.


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