233 Sentences With "inhumation" | Random Sentence Generator

Intriguingly, Victoria's prescriptions for radiology and blood tests continued well after the date that an invoice was issued for her inhumation.

496 the dead were treated to inhumation: further investigation, however, of the cemeteries shows that both inhumation and cremation were practiced, with cremated remains placed in ossuaries; practically no objects were found in the urns. Cremation may have been a later introduction.

Christians also insisted on inhumation and the catacombs allowed them to practice this in an organized and practical manner.

Fiedler 2008, p. 158. Cremation was replaced by inhumation by the beginning of the 11th century.Curta 2006, p. 186.

Cremation appeared around the 12th century BCE, constituting a new practice of burial, probably influenced by Anatolia. Until the Christian era, when inhumation again became the only burial practice, both combustion and inhumation had been practiced, depending on the era and location. Romans practiced both, with cremation the rule until the later imperial period.

Inhumation at Sutton Hoo under archaeological excavation. The most common way for Anglo- Saxon communities to deal with their dead was through inhumation, the burial of the corpse straight into the ground. This form of corpse disposal would have taken less "time and equipment" than cremation. Such inhumations remain an "invaluable resource" for understanding Early Medieval society.

Besides, the inhumation ritual practiced by the Dardanians, the incarnation/cremation of the late person was widely used in Dardania.Berisha, p. 49.

Zimmerman M.R., Smith G.S. (1975) A probable case of occidental inhumation of 1600 years ago. Bull. N.Y. Acad. Med., 51(7): 828–837.

Burning or inhumation of the persondro sorsale. Burning or inhumation of the persondro staflare. Throwing away of the vessels used for the persondro during the prayer on the incense (or cereal meal). Fisus Sancius (here appealed to also as Fisovius = Fiducius): Sacrifice of three suckling piglets with the usual prayers, consecration with incense (or meal) and grains as at the Trebulan gate.

In the case of inhumation, they have the shape of a stone chest, while incinerated remains of the deceased are laid in clay pots.

Daouda Zongo, Nécrologie: inhumation de la mère de Kadi jolie au cimetière de Gounghin ce mardi, Wakat Séra, 15 October 2019. Accessed 30 July 2020.

This was common in late antiquity; as the popularity of inhumation burials increased, previously separate hypogea became connected, sometimes even linking Christian and pagan burial spaces.

Both cremation and inhumation were practiced during this period. Prime of place is given to a terracotta anthropoid sarcophagus discovered in a rock-cut tomb in 1797.

Crouched or extended inhumation in cemeteries. Grave-goods tend to be without pottery in Hamangia I. Grave-goods include flint, worked shells, bone tools and shell-ornaments.

Both inhumation and cremation were practiced. The dead were buried with grave goods – pottery, iron implements, bone combs, personal ornaments, although in later periods grave goods decrease. Of the inhumation burials, the dead were usually buried in a north–south axis (with head to north), although a minority are in east–west orientation. Funerary gifts often include fibulae, belt buckles, bone combs, glass drinking vessels and other jewelry.

Tumuli are associated with inhumation burials at Gordion until the late 7th century, when cremation began at the site. The two traditions then coexisted through the 6th century BCE.

By the start of the Villanovan regional cultures had evolved along two main lines: those that practiced both cremation and inhumation and those that practiced inhumation only. The Tiber river was the dividing line. It also divided the two main language groups: Etruscan and Italic. Whatever the Proto-Villanovan represents culturally it cannot have been a uniform language or ethnic group; hence, an "Italic" invasion at that time is to be excluded.

In this practice the body is cremated and the ashes then placed into a decorated burial urn. Later on, around 500BCE and during the orientalizing period, inhumation was a practice that the Etruscans used. Inhumation involved wrapping the deceased in a linen cloth and placing the body in a terracotta sarcophagus, before placing the sarcophagus in the tomb. Practices were localised and the method of burial often came down to where the burial was taking place.

The yagura of the time give some indication of the decline of the custom: some have been converted to storehouses, others served as a convenient grave for inhumation, and thus were filled.

There is some evidence of a small Roman villa, although the area is more noted for funerary activity with two Romano-British stone coffins being found in 1794 and 1824, both containing inhumation remains.

Chernyakhov cemeteries include both cremation and inhumation burials in which the head is to the north. Some graves were left empty. Grave goods often include pottery, bone combs, and iron tools but almost never any weapons.

That evidence suggests that the city of Veii was shaped into its classical form in the 7th century BC by a population, presumably Etruscan, first settling there in the 10th century BC. The population of the early Veii practised both inhumation and cremation within the same family. The proportion was 50% in the 9th century BC, after a predomination of cremation (90%) earlier. In the 8th century, inhumation rose to 70%, which may be attributable to an influence from Latium, where inhumation prevailed in the 9th century BC. During the 9th and 8th centuries BC, the population density and grave goods were on the increase: more and wealthier people and also more of a disparity in wealth: the rise of a richer class. In the 8th century BC, both the potter's wheel and writing were introduced from Greece.

26 Neolithic and 4 Eneolithic burials were discovered in total. The grave goods are represented by clay pottery and adornments made of red deer teeth. Inhumation was carried out both in soil burial grounds and burial mounds.

Globular Amphora tomb The GAC is primarily known from its burials. Inhumation was in a pit or cist. A variety of grave offerings were left, including animal parts (such as a pig's jaw) or even whole animals, e.g., oxen.

Irmen people buried their deceased by inhumation in kurgan cemeteries, with up to 17 predominantly oriented SW graves in a single kurgan, bodies in crouched position, except when inhumation was conducted after ground thawed or bodies were first exposed, and bone remains were mixed. Kurgans were encircled by sometimes rectangular trenches open at the entrance, deposits include vessels and animal bones of funeral feasts. Individual graves were framed with wooden logs, covered by logs laid across. Accompanying inventory furnished ceramic vessels with food, darts with bronze heads, knives, deceased wore bronze jewelry ornaments of earrings, pendants, bead necklaces.

According to archaeologist Dave Wilson, "the usual orientation for an inhumation in a pagan Anglo-Saxon cemetery was west–east, with the head to the west, although there were often deviations from this."Wilson 1992. p. 87. Indicative of possible religious belief, grave goods were common amongst inhumation burials as well as cremations; free Anglo-Saxon men were buried with at least one weapon in the pagan tradition, often a seax, but sometimes also with a spear, sword or shield, or a combination of these. There are also a number of recorded cases of parts of animals being buried within such graves.

In Eastern Europe, houses include sunken-floored dwellings, surface dwellings, and stall-houses. The largest known settlement is the Criuleni District. Chernyakhov cemeteries feature both cremation and inhumation burials; among the latter the head aligned to the north. Some graves were left empty.

In archaeology, the Vandals are associated with the Przeworsk culture, but the culture probably extended over several central and eastern European peoples. Their origin, ethnicity and linguistic affiliation are heavily debated. The bearers of the Przeworsk culture mainly practiced cremation and occasionally inhumation.

Machrie Stone Circle 4 Machrie Moor 4 () consists of four granite blocks, about 0.9 metres high. Excavations in 1861 uncovered a cist in the centre. In it was an inhumation accompanied by a food vessel, a bronze awl, and three flint flakes.

Maykop inhumation practices were characteristically Indo-European, typically in a pit, sometimes stone- lined, topped with a kurgan (or tumulus). Stone cairns replace kurgans in later interments. The Maykop kurgan was extremely rich in gold and silver artifacts; unusual for the time.

The cemeteries of Roman York follow the major Roman roads out of the settlement; excavations in the Castle Yard (next to Clifford's Tower), beneath the railway station, at Trentholme Drive and the Mount have located significant evidence of human remains using both inhumation and cremation burial rites. The cemetery beneath the railway station was subject to excavations in advance of railway works of 1839–41, 1845, and 1870–7. Several sarcophagi were unearthed during this phase of excavations including those of Flavius Bellator and Julia Fortunata. Inhumation burial in sarcophagi can often include the body being encased in gypsum and then in a lead coffin.

The economy was agricultural, with stockbreeding. Bronze artefacts indicate significant contact with Scythian nomads, and finds of finer ceramic wares suggest contact with Thrace and Black Sea Greek colonies. Inhabitants practised biritual burials: inhumation under barrows and cremation in urnfields (the latter predominated in later periods).

Ruins of a peristyle home from the Greek period of Empúries Burials were located in the southern and western sides of Neapolis. The western sector was occupied by the so-called necropolis of the wall northeast. Inhumation (Greeks) predominated while a third of burials were cremations (Iberians).

A well-known example of wicker-made coffin inhumation derives from Bruszczewo fortified settlement, nearby Poznań in Greater Poland.Müller, J., Czebreszuk, J., Kneisel, J. (eds.) 2010, Bruszczewo II. Ausgrabungen und Forschungen in einer prähistorischen Siedlungskammer Grosspolens. Badania mikroregionu osadniczego z terenu Wielkopolski, vols. 1–2, Bonn, p.

Christian objects disappeared in Transylvania after the 7th century.Madgearu 2005, p. 141. Most local cemeteries had cremation graves by this point,Madgearu 2005, pp. 141–142. but inhumation graves with west–east orientation from the late 9th or early 10th century were found at Ciumbrud and Orăștie.

Houses are now characterized by massive limed floors, the fireplaces were situated outside. The cemetery of the new population lies to the south of the settlement. Inhumation graves in stone cists are now typical, the dead lie crouched on one side. Burial goods include vessels and food (animal bones).

The tombstones of Julia Velva, Mantinia Maercia and Aelia Aeliana each depict a dining scene. Additionally, several inhumation burials from Trentholme Drive contained hen's eggs placed in ceramic urns as grave goods for the deceased. Mithraic tauroctony scene from Micklegate, evidence of the cult of Mithras in Eboracum.

Adam fell over in 1911 and was re-erected (incorrectly) by Maud Cunnington in 1912. Cunnington also found a Beaker inhumation of a middle-aged man buried close by the stone which is considered to postdate the megalith. In 1933 the stones were scheduled as an ancient monument.

Women's burials in particular shared very close similarities with Wielbark forms - buried with two fibulae, one on each shoulder. Like in the Wielbark culture, Chernyakhov burials usually lack weapons as funerary gifts, except in a few cremation burials reminiscent of Przeworsk influences. Although cremation burials are traditionally associated with Dacian, Germanic and Slavic peoples, and inhumation is suggestive of nomadic practice, careful analysis suggests that the mixed burials were of an earlier period, whilst toward the end there was a trend toward inhumation burials without grave goods. This could be the result of the influences of Christianity, but could just as easily be explained in terms of an evolution of non-Christian beliefs about the afterlife.

New religions like Christianity required space for congregational worship, and the basilica was adapted by the early Church for worship. Because they were able to hold large number of people, basilicas were adopted for Christian liturgical use after Constantine the Great. The early churches of Rome were basilicas with an apisidal tribunal and used the same construction techniques of columns and timber roofing. At the start of the 4th century at Rome there was a change in burial and funerary practice, moving away from earlier preferences for inhumation in cemeteries popular from the 2nd and 3rd centuries AD to the newer practice of burial in catacombs and inhumation inside Christian basilicas themselves.

The bronze metallurgy (weapons, work tools, etc.) was well developed among these populations. As for the burial customs both cremation and inhumation were praticted. Sometimes the two rites coexisted in the same necropolis, as at "Olmo di Nogara". Archaeological evidence suggests that the society was probably dominated by a warrior elite.

Cemeteries of the locals show that inhumation replaced cremation by the end of the 10th century. The Eymund's saga narrates that Pechenegs (Tyrkir) with Blökumen "and a good many other nasty people"Eymund's Saga (ch. 8.), pp. 79–80. were involved in the disputes for the throne of Kievan Rus' in 1019.

This was also widely adopted by Semitic peoples. The Babylonians, according to Herodotus, embalmed their dead. Early Persians practiced cremation, but this became prohibited during the Zoroastrian Period. Phoenicians practiced both cremation and burial. From the Cycladic civilisation in 3000 BCE until the Sub-Mycenaean era in 1200–1100 BCE, Greeks practiced inhumation.

Jean-Joseph Frédéric Albert Farre (15 May 1816, Valence – 24 March 1887, Paris)"Obsèques du général Farre, inhumation au Père-Lachaise," Le Moniteur de la gendarmerie 3 April 1887 (in French). was a French general and statesman. He served during the Franco-Prussian War and later as the French Minister of War.

9,600 BC. This age, divided into the Maglemosian, Kongemosian and Ertebølle Periods, was characterised by small bands of hunter-gatherer- fishers with a microlithic flint technology. Where flint was not readily available, quartz and slate were used. In the later Ertebølle, semi-permanent fishing settlements with pottery and large inhumation cemeteries appeared.

They were bearers of a new funerary practice, which supplanted the old culture of inhumation instead introducing cremation. The population of Canegrate maintained its own homogeneity for a limited period of time, approximately a century, after which they blended with the Ligurian aboriginal populations to create a new culture called the Golasecca culture.

Most burials have been found in cemeteries, but solitary graves are not unknown. Some grave sites were left unmarked, others memorialised with standing stones or burial mounds. The Oseberg ship contained the bodies of two women and was buried beneath an earthen mound. Grave goods feature in both inhumation and cremation burials.

Reconstruction of the face of one of the human inhumation burials at the Shepperton Henge The Shepperton Henge is a former henge monument in the village of Shepperton in the south-eastern English county of Surrey. Constructed around 3500 BCE, during Britain's Late Neolithic period, it was rediscovered by archaeologists in 1989.

The funeral was held privately but was nevertheless widely attended, with Déby's extended family, as well as government ministers and various political figures, present."Inhumation de Brahim Deby", rfi.fr, July 4, 2007 . Five arrests (four in Paris, one in Romania) made in connection with Déby's death were reported on November 28, 2008.

During the 1920s and '30s archaeologist unearthed a Saxon inhumation or burial containing beads and a brooch within the parish. Also discovered and excavated was an early Saxon cremation cemetery. A few metal objects have also been recovered from the parish including a late Saxon stirrup strap of an unusual form found at Brooke Farm.

Fordcroft Anglo-Saxon cemetery was a place of burial. It is located in the town of Orpington in South East London, South-East England. Belonging to the Middle Anglo-Saxon period, it was part of the much wider tradition of burial in Early Anglo-Saxon England. Fordcroft was a mixed inhumation and cremation ceremony.

The Pechenegs took control of the territory, but most Dridu settlements survived their arrival. Only the fortifications were destroyed in the 10th or early . New settlements appeared along the lower course of the Prut. The local inhabitants' burial rites radically changed: inhumation replaced cremation and no grave goods can be detected after around 1000.

However, a straightforward ethnic attribution has been questioned - as the pottery and metalwork (see below) found in the 'nomadic' inhumations shows clear analogies to that found in 'Slavic' settlements in the forest-zone. Thus Curta has argued that the inhumation burials represented a marker of social distinction of chiefs and 'big men' from the forest-zone settlements.

This suggests that the change in burial practice may not have simply stemmed from a change in fashion, but perhaps from altered burial attitudes. It is possible that the decision to begin inhuming bodies occurred because families believed that inhumation was a kinder, and less disturbing burial rite than cremation, thus necessitating a shift in burial monument.

One of the necropolises is typical for flat burials constructed with stone plates, whereas the bases were covered with gravel, and the other necropolis was typical with incarnation ritual, respectively the cremation burial. Nevertheless, the inhumation rite is predominant, where out of 48 graves in tumuli I and II, only 3 are cremations.Luan Përzhita, et al., p. 34.

James Graham-Campbell, The Viking World, 3rd ed. London: Frances Lincoln, 2001, , p. 151. The majority of the burials discovered were cremations, although a number of inhumations were also discovered, and it appeared that the tendency towards cremation or burial depended upon the period, cremation supplanting inhumation in the Viking Age. The pre-Viking Age burials were under mounds.

Mill Hill Anglo-Saxon cemetery is a place of burial. It is located close to the town of Deal in Kent, South-East England. Belonging to the Middle Anglo- Saxon period, it was part of the much wider tradition of burial in Early Anglo-Saxon England. Mill Hill was an inhumation-only cemetery, with no evidence of cremation.

Tumulus at Outeiro de Gregos, Baião, Portugal (5th or 4th millennium BC) One of the densest manifestations of the megalithic phenomenon in Europe occurred in Portugal. In the north of the country there are more than 1000 late prehistoric barrows. They generally occur in clusters, forming a necropolis. The method of inhumation usually involves a dolmen.

A relatively long period was Period II. The sites were used as burial grounds for inhumation burials in this time. A distinct burial practice was the bundling of the corpse with grave goods. On Period III, the sites were used for both habitation and burial. This was concluded because of the presence of net sinkers, spindle whorls, postholes, etc.

Despite the misgivings of his companions, the sheikh insists on travelling through the mountains in order to shorten their journey. However, he dies in the mountains. For payment, Ahmed and Saïd offer to take his body for inhumation in Sijilmasa while the rest of the caravan turn back. It is at this point that Shakib appears and joins them.

Buckland Anglo-Saxon cemetery was a place of burial. It is located on Long Hill in the town of Dover in Kent, South East England. Belonging to the Anglo- Saxon period, it was part of the much wider tradition of burial in Early Anglo-Saxon England. Buckland was an inhumation-only cemetery, with no evidence of cremation.

Sîntana de Mureş cemeteries are better known than Sîntana de Mureş settlements.Heather, Peter & Matthews, John, 1991, Goths in the Fourth Century, Liverpool, Liverpool University Press, p. 54. Sîntana de Mureş cemeteries show the same basic characteristics as other Chernyakhov cemeteries. These include both cremation and inhumation burials; among the latter the head is to the north.

The gradual transition from the rite of cremation to that of inhumation during the Roman period can be interpreted as a sign of greater concern for the afterlife. The rich spectrum in religious beliefs and burial rituals that emerged in Illyria, especially during the Roman period, is an indicator of the variation in cultural identities in this region.

A burial complex on the Lami mountain in the Nerchinsk area consisted of graves about 30 meters in length, divided into 4 sections. Not plundered fence was covered by several slabs each weighing up to 0,5 tons. Under cover slabs was an altar with skulls of horses, cows and sheep. Below were five burial chambers for inhumation.

The number three is significant, with many customary gestures being carried out three times. While traditionally inhumation was favoured, in the present day the dead are often cremated rather than buried, particularly in large cities in China. According to the Chinese Ministry of Civil Affairs (MCA), of the 9.77 million deaths in 2014, 4.46 million, or 45.6%, were cremated.

One significant archaeological find was in the early 2000s at the western edge of Rayleigh, at the site of the former Park School in Rawreth Lane. An early Saxon cemetery site was discovered here, with 144 cremation burials and evidence of just one high-status female inhumation burial.Essex County Council Unlocking Essex's Past. SMR Number 45134.

Atlantic Trading Estate Particulars, Vale of Glamorgan Council It covers an area of . Archaeological excavation at the estate determined it had been used as a "prehistoric settlement and early Christian burial site". There was evidence of a Bronze Age settlement, as well as small, unenclosed inhumation cemeteries dating from the late-Roman through post-Roman periods.

Anglo-Saxon cemeteries have been found in England, Wales and Scotland. The burial sites date primarily from the fifth century to the seventh century AD, before the Christianisation of Anglo-Saxon England. Later Anglo-Saxon period cemeteries have been found with graves dating from the 9th to the 11th century. Burials include both inhumation and cremation.

Inhumation burials before the late seventh century when pagan funerary rituals were the norm, often consisted of rectangular graves, with coffins or were lined with stones. High status burials, often held burial furniture, predominantly burial beds. Grave goods were often placed with the body, and included jewellery, especially Anglo-Saxon brooches, weapons, tools, and household items.

Historical regions of Romania The Early Middle Ages in Romania started with the withdrawal of the Roman troops and administration from Dacia province in the 270s. In the next millennium a series of peoples, most of whom only controlled two or three of the nearly ten historical regions that now form Romania, arrived. During this period, society and culture underwent fundamental changes. Town life came to an end in Dacia with the Roman withdrawal, and in Scythia Minorthe other Roman province in the territory of present-day Romania400 years later. Fine vessels made on fast potter's wheels disappeared and hand-made pottery became dominant from the 450s. Burial rites changed more than once from cremation to inhumation and vice versa until inhumation became dominant by the end of the 10th century.

Danes Graves is an archaeological site in the East Riding of Yorkshire. It forms part of the Arras Culture of inhumation and chariot burial prevalent in the region during the British Iron Age. It is a prehistoric cemetery site situated in Danesdale – a dry river valley with gravel and chalk deposits.Greenwell, W. 1906 "Early Iron Age Burials in Yorkshire" Archaeologia Vol.

They soon imposed their authority over some of the neighboring tribes. The great variety in burial rites evidences the multi-ethnic character of the Bulgarian Empire. Even the Bulgars were divided in this respect; some of them practiced inhumation and others cremation. Initially, a sharp distinction existed between the Bulgars and their subjects, but the Slavicization of the Bulgars soon began.

The Golasecca culture is best known by its burial customs, where an apparent ancestor cult imposed respect of the necropolis, a sacred area untouched by agrarian use or deforestation. The early-period burials took place in selected raised positions oriented with respect to the sun. Burial practices were direct inhumation or in lidded cistae. Stone circles and alignments are found.

"...a stone monument is an expression of permanence. It is no surprise, therefore, that the Roman obsession with personal immortality acquired its physical form in stone." Sarcophagi were used in Roman funerary art beginning in the second century A.D., and continuing until the fourth century. A sarcophagus, which means "flesh-eater" in Greek, is a stone coffin used for inhumation burials.

Monument No. 380287, Pastscape, English Heritage. Retrieved 2014-03-04. A Saxon inhumation burial has also been discovered in the parish. Glass and amber beads and a bronze gilded 'hinged handle' from the site are in the British Museum and a large cruciform brooch is in Birmingham Museum and Art Gallery.Monument No. 380296, Pastscape, English Heritage. Retrieved 2014-03-04.

The Charioteer's Barrow measured in diameter and stood high at the time of excavation. Despite the grave containing a chariot burial and grave goods, no skeletal remains were recorded. It is probable that the records have been lost rather than the grave did not contain an inhumation. Iron tyres, nave-loops and other harness fittings were removed from the barrow.

Secondary burial is a burial, cremation, or inhumation that is dug into a pre-existing barrow or grave any time after its initial construction. It is often associated with the belief that there is a liminal phase between the time that a person dies and finally decays.1991 Metcalf, Peter & Richard Huntington. Celebrations of Death: The Anthropology of Mortuary Ritual.

The huge porphyry Sarcophagi of Helena and Constantina are grand Imperial examples. Cremation was the predominant means of disposing of remains in the Roman Republic. Ashes contained in cinerary urns and other monumental vessels were placed in tombs. From the 2nd century AD onward, inhumation became more common, and after the Roman Empire came under Christian rule, was standard practice.

Dorset Barrows. Dorchester: Dorset Natural History and Archaeological Society, p.142. Wyatt Wingrave excavated fifteen artefacts dating to the Early Middle Ages in 1916, which he interpreted as the associated objects of an early Anglo-Saxon inhumation burial. Wingrave, W. 1931. ‘An Anglo-Saxon burial on Hardown Hill’, Proceedings of the Dorset Natural History and Archaeological Society, 53. 247–9.

No Roman settlement has been found in Barton- upon-Humber, though individual discoveries dating to the Roman period have been made: in 1828 a Roman cremation and an inhumation were discovered, in 1967 part of a Roman road was excavated near Bereton school (now Baysgarth school), and other finds of coins, potteries, querns, and other Roman objects have been made.

In the Late Jorwe phase, the dead were buried in pits, the children in urns, and the adults in complete inhumation. For the children, two gray ware urns were placed horizontally mouth-to-mouth in a pit .These are fractional burials, but a complete skeleton has been found in a twin urn burial. Children were also buried in a single urn, though rarely.

Another deposit was detected in the vicinity: it contained dirhams inscribed with Runic signs, interpreted as a thanksgiving to Thor. Side by side with this evidence of a Scandinavian presence, the native Merya element is strong. For instance, there are numerous beaver symbols made of clay: the beaver was a sacred animal for the Finns. Although cremations were encountered, inhumation is predominant.

The custom of burial in tumuli in the contracted position, which appeared also in southern Italy, especially in Apulia, suggest a movement of Illyrian peoples from the eastern Adriatic shore at the beginning of the first millennium BC. Cremation, on the other hand, was very rare, however it was not discontinuous by the Middle Bronze Age. In the Iron Age, during the late 6th and early 5th century BC, the increase in cremation graves in the Glasinac culture has been interpreted as a possible collapse of the tribal structure which led to changes in the prevailing religious beliefs. The shift from inhumation to cremation is thought to be an evidence of the arrival of new people from the north. In fact, cremation became a more common rite among northern Illyrians, while inhumation persisted as the dominant rite in the south.

Many Roman cemeteries continued into much later times, such as that at Cannington, Somerset. In the east there was a gradual transition among the pagan Saxons from cremation to inhumation. Although the arrival of Saint Augustine is traditionally seen as the significant Christianising event for the Saxons, a bishop had already arrived in Kent with the king's Merovingian wife. Other Saxons remained pagan after this time.

Alternative death rituals emphasizing one method of disposal of a body—inhumation (burial), cremation, or exposure—have gone through periods of preference throughout history. In the Middle East and Europe, both burial and cremation are evident in the archaeological record in the Neolithic era. Cultural groups had their own preferences and prohibitions. The ancient Egyptians developed an intricate transmigration-of-soul theology, which prohibited cremation.

Glenys Davies, "Before Sarcophagi," in Life, Death and Representation, p. 20ff. The Sarcophagus of Lucius Cornelius Scipio Barbatus is a rare example from much earlier. A sarcophagus, which means "flesh-eater" in Greek, is a stone coffin used for inhumation burials. Sarcophagi were commissioned not only for the elite of Roman society (mature male citizens), but also for children, entire families, and beloved wives and mothers.

There are two broad categories for the disposal of the body: simple and compound disposal. A simple disposal is one inhumation at a specific point in time. Simple disposal has three different types of inhumations First, the body is placed underground or in a mound. Second, is aquatic disposal, in which the body is placed in water directly or in a craft and sent afloat.

This would help prepare the body for the afterlife. Lekythoi had different scenes on them that depicted death, such as: inhumation, procession, and visitations to graves. They had vibrantly painted, detailed scenes of death as the main focal point of the pottery. Marble lekythoi could be used as grave markers and had relief sculpture that was painted, instead of just painting like terracotta lekythoi had.

All but two of those recorded have eastern entrances through the penannular ditch. Most of these barrows covered single inhumations, although one tumulus covered both Graves 94 and 95, and another contained no inhumation at all. Of the individuals buried beneath the 14 identified tumuli, 5 have been identified as male, 5 as female, 1 as an unidentified adult and the other 3 as children.

Carver 2002. p. 134. The second step in the process involved a grave cut then being made into the ground with enough space for an inhumation burial. Some of the most prestigious barrows contained burial chambers with richly-furnished wooden rooms buried within the mound. In others, the corpse had simply been interred and had had a mass of stones and earth raised on surface.

Spong Hill is an Anglo-Saxon cemetery site located at North Elmham in Norfolk, England. It is the largest Early Anglo-Saxon burial site ever excavated. The site at Spong Hill consisted of two cemeteries, a large cremation cemetery and a smaller, 6th century cemetery of 57 inhumations. Several of the inhumation graves were covered by small barrows and others were marked by the use of coffins.

Silver cross from the Basilica area, probably from a disturbed grave Over 2,500 inhumation burials, mainly in cemeteries of the Great Moravian period, have now been found at Mikulčice. The largest and richest of these cemeteries were those associated with the Basilica church (no. 3) and the Kostelisko site. The detailed study of the chronology and typology of grave goods is yet to be completed.

A Roman field system and small inhumation cemetery containing 30 burials dating from the 2nd to 4th centuries AD was also discovered. Finds from the site include a pair of iron shears, iron spear tips, animal bones, flint tools, loom weights, Iron Age and Roman brooches and Roman coins. They will be displayed in the Museum of Somerset. Examples of Glastonbury type pottery, and three Iron Age spearheads were also found.

The Komarov culture was a Bronze Age culture which flourished along the middle Dniester from 1500 BC to 1200 BC. Few settlements from the Komarov culture have been found. One settlement at Komarov, from which the culture is named, contained twenty small single-roomed houses. The Komarov culture is best known for its inhumation burials. These are set into a stone- or timber-covered grave covered with a tumulus.

Roman funerary art changed throughout the course of the Republic and the Empire and comprised many different forms. There were two main burial practices used by the Romans throughout history, one being cremation, another inhumation. The vessels that resulted from these practices include sarcophagi, ash chests, urns, and altars. In addition to these, buildings such as mausoleums, stelae, and other monuments were also popular forms used to commemorate the dead.

According to Cicero, in Rome, inhumation was considered the more archaic rite. The rise of Christianity saw an end to cremation in Europe, though it may have already been in decline. This stance was influenced by its roots in Judaism, the belief in the resurrection of the body, and the example of Christ's burial. Anthropologists have been able to track the advance of Christianity throughout Europe with the appearance of cemeteries.

Extent of the Beaker culture In around 2000 BC, a new pottery style arrived in Great Britain: the Beaker culture. Beaker pottery appears in the Mount Pleasant Phase (2700–2000 BC), along with flat axes and the burial practice of inhumation. People of this period were also responsible for building Seahenge along with the later phases of Stonehenge. Movement of Europeans brought new people to the islands from the continent.

Large "La Tène" cemeteries were unearthed, for instance, at Ciumeşti, Orosfaia, and Pişcolt. Their inhabitants practiced both inhumation and cremation burials, and in the latter case the ashes were placed into a pit or an urn. Their unearthed artifacts, mainly pottery, also point at the cohabitation of groups preserving different traditions in the same settlements. About 10% of the graves yielded weapons, proving the existence of a class of warriors.

The Wielbark culture, for example, is distinguished by its occasional use monumental "barrow" burials. The Wielbark culture is primarily differentiated from its predecessor the Oksywie culture by the introduction of inhumation as opposed to cremation, which began around 1 AD. Notably, the Wielbark culture used both rituals. Despite this, there is also evidence for continuity between the two cultures. This is interpreted as being caused by an evolution in spiritual culture.

Most of the inhumation graves had the head facing westward, though in some cases they instead faced south. Most of the grave cuts were roughly rectangular with rounded corners, but some were less regular in form. Due to 19th century construction on the site, it was impossible for the archaeologists to accurately determine where the Anglo-Saxon ground level had been, and therefore how deep the graves had been cut.

During the Ice Age, the River Bytham flowed through the area that is now Lakenheath, depositing much of the modern geology found in the area. Excavation of three early Anglo Saxon cemeteries at RAF Lakenheath between 1997 and 2002 uncovered a total of 394 inhumation and 17 cremation burials, including one 6th-century grave with a horse burial: a man was buried next to a fully armoured horse.

In eastern Bosnia in the cemeteries of Belotić and Bela Crkva, the rites of inhumation and cremation are attested, with skeletons in stone cists and cremations in urns. Metal implements appear here side by side with stone implements. Most of the remains belong to the Middle Bronze Age. A very important role played their death cult, evidence of which is seen in their careful burials and burial ceremonies.

A reconstruction of the princely burial chamber at the late sixth-early seventh century ship burial of Sutton Hoo. Burial in Early Anglo-Saxon England refers to the grave and burial customs followed by the Anglo-Saxons between the mid 5th and 11th centuries CE in Early Mediaeval England. The variation of practice performed by the Anglo-Saxon peoples during this period,Hutton 1991. p. 275. included the use of both cremation and inhumation.

In North West England, there is little evidence for religious or ritual activity in the Iron Age period. What evidence does survive is usually in the form of artefacts recovered from peat bogs. Late Iron Age burials in the region often took the form of a crouched inhumation, sometimes with personal ornaments. Although dated to the mid-1st century AD, the type of burial of Lindow Man was more common in the pre-historic period.

This group is marked by a series of inhumation graves with a typical inventory: arrow heads, lances called akinakai, and animal art representations. Research shows that in about the mid-5th century BC this group disappears through assimilation into the local culture. Actually, the end of the century also delimits the First Iron Age. During the following centuries the Geto-Dacians would attain a level of development that would lead them to form a state.

The Scythian arrival to the Carpathian area is dated to 700 BC.Parvan (1928) 48 The Agathyrsi existence is archaeologically attested by the Ciumbrud inhumation type, in the upper Mureş area of the Transylvanian plateau. In contrast with the surrounding peoples who practiced incineration, the Ciumbrud people buried their dead. These tombs, containing Scythian artistic and armament metallurgy (e.g. acinaces), have moreover been dated to 550-450 BC -- roughly the timeframe of Herodotus' writing.

M.Sc. thesis, University of Tübingen. The Late Sarmatian-Alanic elite plot in the cemetery of Klin-Yar (drawn by M. Mathews) There are no Sarmatian settlement finds from Klin-Yar. Sarmatian graves of the first four centuries AD are found among the Koban graves on the southern slope. The burial rite was inhumation in small underground chambers (catacombs), mostly single burials with grave-goods; the body was deposited extended on the back.

The site was 12 miles west/south-west of Stonehenge, and was positioned just north of the River Nadder. From the available descriptions, the Tisbury monuments appears to have combined a stone circle with a henge. The placement of an inhumation burial near the centre stone has also been found at other monuments in the British Isles, such as at the Longstone Rath henge in County Kildare, Ireland. Nothing remains of the Tisbury Stone Circle.

Norse society also contained practitioners of Seiðr, a form of sorcery which some scholars describe as shamanistic. Various forms of burial were conducted, including both inhumation and cremation, typically accompanied by a variety of grave goods. Throughout its history, varying levels of trans-cultural diffusion occurred among neighbouring peoples, such as the Sami and Finns. By the twelfth century Old Norse religion had succumbed to Christianity, with elements continuing into Scandinavian folklore.

Mound 2 is the only Sutton Hoo tumulus to have been reconstructed to its supposed original height. An Anglo-Saxon burial mound is an accumulation of earth and stones erected over a grave or crypt during the late sixth and seventh centuries AD in Anglo-Saxon England. These burial mounds are also known as barrows or tumuli. Early Anglo-Saxon burial involved both inhumation and cremation, with burials then being deposited in cemeteries.

In the case of some inhumation burials, a step or platform was cut into one of the ends of the grave so that mourners at the funeral could kneel down and arrange the corpse and their grave goods.Pollington 2008. pp. 29-30. In certain cases, the grave-cut, or at least its bottom, was sealed with clay prior to the body then being placed into it with their grave goods.Pollington 2008. p. 30.

The final chapter, "When Death Came", looks at the place of death in Iron Age Denmark, outlining ordinary funerary remains, which include both cremation and inhumation. Contrasting these methods of dealing with the dead to the corpses left in the bogs, he argues that the latter must represent evidence for a widespread tradition of human sacrifice devoted to a fertility goddess, citing the writings of Tacitus as evidence.Glob 1969. pp. 105-132.

Funeral and commemorative rites varied according to wealth, status and religious context. In Cicero's time, the better-off sacrificed a sow at the funeral pyre before cremation. The dead consumed their portion in the flames of the pyre, Ceres her portion through the flame of her altar, and the family at the site of the cremation. For the less well-off, inhumation with "a libation of wine, incense, and fruit or crops was sufficient".

Its inhumation practices in tumuli are similar to the Yamnaya culture and Fatyanovo-Balanovo culture. Flat graves are a component of the Abashevo culture burial rite, as in the earlier Fatyanovo culture. The kurgans of the Abashevo culture are to be distinguished from the flat graves of the Fatyanovo-Balanovo culture. A well-known Abashevo kurgan in Pepkino contained the remains of twenty-eight males who appear to have died violent deaths.

Settlements consisted of small houses as well as trapezoid longhouses. These settlements were sometimes open, sometimes surrounded by a defensive ditch. Inhumation was in separate cemeteries, in the flexed position with apparently no preference for which side the deceased was laid out in. Lengyel sites of the later period show signs of the use of copper in form of beads and hammered ribbons, marking the dawn of the Chalcholithic period in Central Europe.

These cemeteries were likely used simultaneously by one Gebel Ramlah group, as burial practices were similar and radiocarbon dating shows use at the same time (between 4500 and 4300 BC). The infant cemetery has been the main focus of publication on site E-09-02. There are various cases around the world of early infant inhumation, but the presence of an entire cemetery set aside for infants, this early, is unique. The adult cemetery contains at least 60 individuals.

However, those interested in an immediately available comprehensive view from a Gimbutas supporter may access Marler (2005) under External links, Models. The presence of such pits contemporaneously with the burial of women and children under the floors of houses suggests a multiplicity of religious convictions, as does the use of both cremation and inhumation. Some of the figurines are not of females, but are androgynous. Perhaps the beliefs of Europeans of any culture always were complex.

Burials beneath the floors of homes continued until about 4000 BC. However, in the Balkans and central Europe, the cemetery also came into use at about 5000 BC. LBK cemeteries contained from 20 to 200 graves arranged in groups that appear to have been based on kinship. Males and females of any age were included. Both cremation and inhumation were practiced. The inhumed were placed in a flexed position in pits lined with stones, plaster, or clay.

In 1987, his son, Prince Bảo Vàng, and the royal family of Vietnam accompanied his father's remains, which were removed from Africa and brought home to Vietnam in a traditional ceremony to rest in the tomb of his grandfather, Emperor Dục Đức.CÉRÉMONIE DINHUMATION A HUE Viet Nam at vinhsan.free.fr In 2001, Prince Bảo Vang wrote a book titled Duy Tân, Empereur d'Annam 1900–1945 about his father's life.Presentation du livre sur l empereur Duy Tan at vinhsan.free.

In its three largest cemeteries, Alexandria (39 individuals), Igren (17) and Dereivka (14), evidence of inhumation in flat graves (ground level pits) has been found.The Journal of Indo-European studies, Vol 18, p. 18 This parallels the practise of the Cucuteni-Trypillian culture, and is in contrast with the later Yamna culture, which practiced tumuli burials, according to the Kurgan hypothesis. In Sredny Stog culture, the deceased were laid to rest on their backs with the legs flexed.

Precise chronologies are hampered by the lack of grave goods in tombs. The whole area of the ancient Greek city was filled with inhumation burials, perhaps related to the worship of the early Christian basilica or Cella Memoria, situated there. Burials are also in many of the ancient necropolis of earlier times (as Bonjoan, in use for a thousand years) and in new ones. It is possible they were related to the Roman villae located near them.

These items are on display at Sutton Hoo. Finds from Mound 17 Inhumation graves of this kind are known from both England and Germanic continental Europe, with most dating from the 6th or early 7th century. In about 1820, an example was excavated at Witnesham. There are other examples at Lakenheath in western Suffolk and in the Snape cemetery: Other examples have been inferred from records of the discovery of horse furniture at Eye and Mildenhall.

Ascension Parish burial ground, Cambridge, UK. A Christian burial is the burial of a deceased person with specifically Christian rites; typically, in consecrated ground. Until recent times Christians generally objected to cremation because it interfered with the concept of the resurrection of a corpse, and practiced inhumation almost exclusively. Today this opposition has all but vanished among Protestants and Catholics alike, and this is rapidly becoming more common, although Eastern Orthodox Churches still mostly forbid exhumation.

Two Early Bronze Age short cists and several outlying undated features have been excavated at Holm MainsBrown, G (2003)'Holm Mains Farm, Inverness (Inverness & Bona parish), short cists',Discovery and Excavation in Scotland, 4, p. 87 located to the south- west of Inverness . The larger cist contained a crouched male inhumation lying on his left side. Accompanying this burial were two barbed and tanged arrowheads, ten other lithics and the fragments of a finely decorated beaker pot.

This includes the creation of handmade bowl-shaped ceramics, the wearing by females of fibula brooches on each shoulder, the presence of Germanic longhouses, the practice of both cremation and inhumation, and the lack of weapons deposited in burials. Reconstruction of a Wielbark culture house Another feature of the Wielbark culture was the use of bronze to make ornaments and accessories. Silver was used seldom and gold rarely. Iron appears to have been used extremely rarely.

Burials contained jewellery and ornaments of unprecedented wealth and artistic style. This zenith of Macedonian "warrior burial" style closely parallels those of sites in south-central Illyria and western Thrace, creating a koinon of elite burials.; . Lavish warrior burials had been discontinued in southern and central Greece from the seventh century onwards, where offerings at sanctuaries and the erection of temples became the norm.. From the sixth century BC, cremation replaced the traditional inhumation rite for elite Macedonians.

Early Christian activity at Knowlton is indicated by a mid-to-late Anglo-Saxon inhumation cemetery which was discovered to the east of Church Henge in 1958.MONUMENT NO. 213814, Pastscape, retrieved 12 November 2013 Excavations located sixteen burials within chalk-cut graves, some aligned east-west. Knowlton is recorded in the Domesday Book of 1086-87 as Chenoltone. Winfrith Newburgh, East or West Lulworth, "Wintreborne" and Knowlton were held by King William; they were previously held by King Edward.

Inhumation practices are mixed. Flat graves are found but so are substantial kurgan burials, the latter of which may be surrounded by cromlechs. This points to a heterogeneous ethno-linguistic population (see section below). Analyzing the situation in the Kura-Araxes period, T.A. Akhundov notes the lack of unity in funerary monuments, which he considers more than strange in the framework of a single culture; for the funeral rites reflect the deep culture-forming foundations and are weakly influenced by external customs.

Areas with rich bronze finds and areas with rich rock art occur separately, suggesting that the latter may represent an affordable alternative to the former. Bronze Age religion as depicted in rock art centres upon the sun, nature, fertility and public ritual. Wetland sacrifices played an important role. The later part of the period after about 1,100 BC shows many changes: cremation replaced inhumation in burials, burial investment declined sharply and jewellery replaced weaponry as the main type of sacrificial goods.

Although found across the Viking world, Mjöllnir pendants are most commonly found in graves from modern Denmark, south-eastern Sweden, and southern Norway; their wide distribution suggests the particular popularity of Thor. When found in inhumation graves, Mjöllnir pendants are more likely to be found in women's graves than men's. Earlier examples were made from iron, bronze, or amber, although silver pendants became fashionable in the tenth century. This may have been a response to the growing popularity of Christian cross amulets.

Map showing the basic territory of Bijelo Brdo culture (10th–12th century), according to the book of Russian archaeologist Valentin Vasilyevich Sedov. By this view, the area of the village of Bijelo Brdo itself is excluded from this territory. Graves of the first generations of the conquering Hungarians were identified in the Carpathian Basin, but fewer than ten definitely Hungarian cemeteries have been unearthed in the Pontic steppes. Most Hungarian cemeteries include 25 or 30 inhumation graves, but isolated burials were common.

Evidence suggests that a confrontation occurred between two groups of Etruscans who fought for supremacy, those from Tarquinia, Vulci and Caere (allied with the Greeks of Capua) and those of Clusium. This is reflected in the legend of the coming of Orestes to Nemi and of the inhumation of his bones in the Roman Forum near the temple of Saturn.Servius ad Aeneidem II 116; VI 136; Hyginus Fabulae 261. The cult introduced by Orestes at Nemi is apparently that of the Artemis Tauropolos.

Some processes require the body to be prepared in a specific way before final or first inhumation. Others occur later. For examples, in the mortuary practices of the Neolithic Anatolian site of Çatalhöyük, secondary reburial of the skull of one individual with another occurred.. This culture, like that of the earlier Pre-Pottery Neolithic B culture of the Levant, also practiced the making of plastered human skulls.. In this case, the body received primary burial while the skull subsequently received secondary burial.

Polhill Anglo-Saxon cemetery is a place of burial that was used in the seventh and eighth centuries CE. It is located close to the hamlet of Polhill, near Sevenoaks in Kent, South-East England. Belonging to the Middle Anglo-Saxon period, it was part of the much wider tradition of burial in Early Anglo-Saxon England. Polhill was an inhumation-only cemetery, with no evidence of cremation. An estimated 180 to 200 graves were placed there, containing between 200 and 220 individuals.

The neighbouring Przeworsk culture, on the other hand, long continued to practice cremation, and whereas Wielbark burials never included weapons, Przeworsk burials often did. In the second century AD however, the burial practices of the Wielbark culture began to spread into Przeworsk areas. Instead, the artifacts found are mostly ornaments and costumes, although a few graves have shown spurs, these being the only warrior attributes found. The people of the Wielbark culture used both inhumation and cremation techniques for burying their dead.

Finds from well-preserved boat inhumation graves at Vendel and Valsgärde show that Uppland was an important and powerful area consistent with the account of the Norse sagas of a Swedish kingdom. Some of the riches were probably acquired through the control of mining districts and the production of iron. The rulers had troops of mounted elite warriors with costly armour. Graves of mounted warriors have been found with stirrups and saddle ornaments of birds of prey in gilded bronze with encrusted garnets.

Contrary to the interpretation of the classical writers, the Pannonian Boii attested in later sources are not simply the remnants of those who had fled from Italy, but rather another division of the tribe, which had settled there much earlier. The burial rites of the Italian Boii show many similarities with contemporary Bohemia, such as inhumation, which was uncommon with the other Cisalpine Gauls, or the absence of the typically western Celtic torcs.Cunliffe, Barry (1999). The Ancient Celts, Penguin Books, pp. 72f.

Comparatively less important settlements tended to end with the suffixes -ton, -wick or -stead.An historical atlas of Norfolk, pp. 36-45 Excavations and place-name evidence indicates that the early Anglo-Saxons (pre-800 AD) seem to have occupied the south and south-west of Norfolk most densely, with settlements concentrated along river systems. A settlement and a cemetery at Spong Hill, containing both graves and inhumation pots, is an example of one of the earliest Anglo-Saxon sites to have been found in Norfolk.

On the other hand, a huge biritual necropolis at Sărata-Monteoru produced more than 1,600 cremation burials, either in wheel-made urns or in pits without urns. Small cemeteries with inhumation graves have been found at Nichiteni and Secuieni. Expansion of the Antes and Sclavenes in the 6th century Jordanes, Procopius and other 6th-century authors used the terms "Sclavenes" and "Antes" to refer to the peoples inhabiting the territory north of the Lower Danube. The Antes launched their first campaign over the Lower Danube in 518.

In the Iron Age, inhumation again becomes more common, but cremation persisted in the Villanovan culture and elsewhere. Homer's account of Patroclus' burial describes cremation with subsequent burial in a tumulus, similar to Urnfield burials, and qualifying as the earliest description of cremation rites. This may be an anachronism, as during Mycenaean times burial was generally preferred, and Homer may have been reflecting the more common use of cremation at the time the Iliad was written, centuries later. The Aztec emperor Ahuitzotl being cremated.

The original excavations by William Watson uncovered more than 100 square-barrows, square earthworks several metres long containing a single inhumation grave often accompanied by grave-goods. Material uncovered in the graves is of particularly high quality and is often unique in Iron Age Britain and includes copper-alloys, iron, animal bone, coral, jet and enamel. Of the four barrows, most material from the King's Barrow, the Queen's Barrow and the Charioteer's Barrow are accessioned to the Yorkshire Museum and the Lady's Barrow to the British Museum.

The stone block from Odaenathus' early tomb The Funerary Temple no. 86 (The House Tomb) Mummification was practiced in Palmyra alongside inhumation and it is a possibility that Zenobia had her husband mummified. The stone block bearing Odaenathus' sepulchral inscription was in the Temple of Bel in the nineteenth century, and it was originally the architrave of the tomb. It had been moved to the temple at some point and so the location of the tomb to which the block belonged is not known.

The remains of Gristhorpe Man were found buried in a coffin in Gristhorpe, North Yorkshire, England. They have been identified as a Bronze Age warrior chieftain. A few other examples of burial in a scooped-out oak tree have been found in Scotland and East Anglia, but it was an unusual method of inhumation and the remains found near Scarborough, are the best preserved. The remains were discovered in 1834 in a burial mound near Gristhorpe and excavated under the auspices of the Scarborough Philosophical Society.

The mound is small and there is no attached bailey, Rise Hall being about 50m to the north, in an oval enclosure partly defined by ponds. Mottes slightly separate from baileys do occasionally occur but make no sense as defensive features. A pair of 6th-century cruciform brooches were found ante 1911 at Akenham Hall, which possibly indicates an inhumation site. There are a few small businesses operating out of former agricultural buildings, including Stealth Electronics, which specialises in security equipment, based at Akenham Hall Farm.

Map of the Knowlton Circles henge complex Knowlton church stands in the middle of the henge, and symbolises the transition from pagan to Christian worship. Early Christian activity at Knowlton is indicated by a mid-to-late Anglo-Saxon inhumation cemetery which was discovered to the east of Church Henge in 1958. Excavations located sixteen burials within chalk-cut graves, some aligned east-west. The earliest parts of the church are the 12th century chancel and nave and there are 15th and 18th century additions and alterations.

An on-site plaque detailing the plan of the rings The site consists of six concentric oval rings of postholes, the outermost being about wide. They are surrounded first by a single flat- bottomed ditch, deep and up to wide, and finally by an outer bank, about wide and high. With an overall diameter measuring (including bank and ditch), the site had a single entrance to the north-east. At the centre of the rings was a crouched inhumation of a child which Cunnington interpreted as a dedicatory sacrifice, its skull having been split.

Subsequent theories have indicated that the weight and pressure of the soil over the years could have caused the skull to fragment. After excavation, the remains were taken to London, where they were destroyed during The Blitz, making further examination impossible. Cunnington also found a crouched inhumation of a teenager within a grave dug in the eastern section of the ditch, opposite the entrance. Most of the 168 post holes held wooden posts, although Cunnington found evidence that a pair of standing stones may have been placed between the second and third post hole rings.

There was a movement away from the construction of communal megalithic tombs to the burial of the dead in small stone cists or simple pits, which could be situated in cemeteries or in circular earth or stone built burial mounds known respectively as barrows and cairns. As the period progressed, inhumation burial gave way to cremation and by the Middle Bronze Age, remains were often placed beneath large burial urns. During the late bronze age, there was an increase in stored weapons, which has been taken as evidence for greater warfare.

"Rituals, hoards and helmets: a ceremonial meeting place of the Corieltavi" in Transactions of the Leicestershire Archaeological and Historical Society, Vol 80, pp. 197–207. Death in Iron Age Great Britain seems to have produced different behaviours in different regions. Cremation was a common method of disposing of the dead, although the chariot burials and other inhumations of the Arras culture of East Yorkshire, and the cist burials of Cornwall, demonstrate that it was not ubiquitous. In Dorset the Durotriges seem to have had small inhumation cemeteries, sometimes with high status grave goods.

This could be seen in the separation of the Curia from the Forum, symbolizing a reversal of Caesar's wish to have the Senate closely connected with him. Not much senatorial business took place in the Forum afterwards, except for the secretarium senatus in the 4th century. In late May 2006, a team of archaeologists under the direction of Anna de Santis and Paola Catalano unearthed an inhumation tomb dating from the 10th century BC in the Forum of Caesar, in comparison to the previous five cremation tombs unearthed there from July 1999 to April 2006.

About 1800 BCE, there is a major cultural change in the Swat Valley with the emergence of the Gandhara grave culture. With its introduction of new ceramics, new burial rites, and the horse, the Gandhara grave culture is a major candidate for early Indo-Aryan presence. The two new burial rites—flexed inhumation in a pit and cremation burial in an urn—were, according to early Vedic literature, both practiced in early Indo-Aryan society. Horse-trappings indicate the importance of the horse to the economy of the Gandharan grave culture.

The Moesgård Museum, based near Aarhus, was given permission to excavate the site due to a road construction plan in 2004 and it was able to excavate the area near the churchyard of Haldum Church. During this excavation, archaeologists found 16 inhumation graves and five cremation graves from the late 10th century. Because no visible traces of Christian worship were found, the graves are assumed to be pagan. The excavators from the Moesgård Museum unearthed a series of typical Viking Age grave goods, such as pottery and knives.

Incineration (Wietenberg culture) or inhumation (Noua culture), the placing of offering-items alongside the deceased, all imply abstract thinking and belief in the afterlife. Archeological investigations alone are too few and disparate for a detailed reconstruction of the religions of the Bronze Age people. The solar symbols, dynamic or static in form, (continuing spirals, simple crosses or crosses with spirals, spiked wheels, rays, etc.) are so numerous that they could be illustrated in a separate volume, and speak clearly about the prevailing role of this cult. Pottery, bone and bronze artefacts of the Wietenberg culture.

There were more than 800 burials in the Anglo-Saxon cemeteries ranging in date from the early 5th to the 7th century.Sue Hirst and Dido Clark, Excavations at Mucking: Volume 3, The Anglo-Saxon Cemeteries (Museum of London Archaeology 2009) Two cemeteries were excavated, although one of them had already been partially destroyed by gravel working. Cemetery II contained cremation and inhumation graves, while cemetery I contained only inhumations. Cemetery II (the undamaged cemetery) contained graves from which 125 brooches were recovered, allowing the reconstruction of Anglo-Saxon dress styles.

Finglesham Anglo-Saxon cemetery is a place of burial that was used from the sixth to the eighth centuries CE. It is located adjacent to the village of Finglesham, near Sandwich in Kent, South East England. Belonging to the Anglo- Saxon period, it was part of the much wider tradition of burial in Early Anglo-Saxon England. Finglesham was an inhumation-only cemetery, with no evidence of cremation. Many of the dead were interred with grave goods, which included personal ornaments, weapons, and domestic items, and some had tumuli erected above their graves.

When Propertius describes his dead lover Cynthia visiting him in a dream, the revenant's dress is scorched down the side and the fire of the pyre has corroded the familiar ring she wears.Propertius 4.7.8–9. Ultimately, inhumation would replace cremation; a variety of factors, including decreasing levels of urbanization and changes in attitudes to the afterlife, would contribute to this marked shift in popular burial practices. The care and cultivation of the dead did not end with the funeral and formal period of mourning, but was a perpetual obligation.

According to archaeological evidence, Norwich Over the Water was settled very early on in the city's history. Saxon burial remains and funerary items were found on the district's Eade Road, indicating that the area was the site of an inhumation cemetery and cremations. It is believed to be part of a larger cemetery; however, further archaeological excavation has been unable to find additional remains or substantiate the cemetery's exact size. Archaeological evidence also indicates that, being an Anglo-Saxon settlement and major trading area, Norwich Over the Water was defended against attack on three sides.

The Fordcroft cemetery contained a mixture of cremation and inhumation burials. The two forms of burial were interspersed within the cemetery, leading excavators to believe that they were contemporary with each other. Archaeologists have discovered a total of 19 cremations and 52 inhumations from the site. Due to the grave goods found at the site, Tester suggested that the site was probably active as a place of burial between circa 450 and 550 CE. He noted that culturally, the artefacts and forms of burial were similar to those found around the Thames Valley.

A range of funerary practices is apparent based on the grave excavations that have taken place. Some remains appear to have been primary inhumations while others appear to have sustained secondary inhumation after removal for potentially ritual practices. Evidence of deliberate post-mortem modification include cut marks that are not indicative of cannibalism and extensive ochre colouring with one grave, Grave XII, containing Individual 1 with both cut marks and ochre colouring present on the majority of the nearly intact skeleton. Roche’s excavations in the 1950s yielded a single mandible from the Aterian levels.

Part of a well-furnished pagan-period mixed, inhumation-cremation, cemetery was excavated at Alwalton near Peterborough. Twenty-eight urned and two unurned cremations dating from between the 5th and 6th centuries, and 34 inhumations, dating from between the late 5th and early 7th centuries, were uncovered. Both cremations and inhumations were provided with pyre or grave goods, and some of the burials were richly furnished. The excavation found evidence for a mixture of practices and symbolic clothing; these reflected local differences that appeared to be associated with tribal or family loyalty.

Burning (or inhumation) of the puppies at the ara. Side b (a of Lepsius) Sacrifice and feast of the Attidian Brotherhood: Sacrifice of a pig and a ram to Iove at the time of the decuriae of month Semonius by the ten sets of families of each of the 12 regions. Sacred Epulum (feast) in honour of Iove Patre, started in town and profanated at the various fana with libations using the mandraculum. Vocian (Buck: Lucian) Feast to Iupater: Sacrifice of a calf to Iove Patre for the Vocian (Lucian?) gens of the Attidians.

230 Still in the early Roman period, this Thracian population was dominated by strong Celtic influences or had simply absorbed Celtic ethnic components One of the most recent settlements on Dniester that is associated with Lipitsa culture is in Remezivtsi that existed before the early third century. "Flat" cremation cemeteries are typical of this culture. And, along these a few graves have been discovered which differ markedly i.e. richly furnished inhumation burials in ancient mounds with equipment consisting of imported Roman vases and other goods, with a few articles typical of the Celtic culture.

Stirrups, horse bits and spear points from inhumation graves unearthed at Sânpetru German suggest that the Avars settled along the Mureș River in Banat soon after their conquest of the Carpathian Basin in the late 560s. However, most archaeological finds in the lands south of the Mureș that had been attributed to the Avars are dated to the "Late Avar" period. Written sources show the survival of Gepids under Avar rule in the wider region of the Timiș River. For instance, the Byzantine historian Theophylact Simocatta wrote of "three Gepid settlements"The History of Theophylact Simocatta (viii. 3.11.), p. 213.

Burial sites unearthed at Valea lui Mihai and other sites along the Ier River containing remains of horses show that the Avars settled in Crișana shortly after their arrival in the Carpathian Basin in 567. However, few belt mounts decorated with griffins and tendrils or other such features of later Avar craftsmanship have been found in the same region. A distinct group of barrow cemeteries, or tumulithe so-called "Nuşfalau-Someşeni" cemeteriesappeared in the lands bordering on "Late Avar" cemeteries in the 8th century. In contrast with the Avars, who practised inhumation, the populations using these cemeteries cremated their dead.

Inhumation burial practices and the use of sarcophagi were not always the favored Roman funerary custom. The Etruscans and Greeks used sarcophagi for centuries before the Romans finally adopted the practice in the second century. Prior to that period, the dead were usually cremated and placed in marble ash chests or ash altars, or were simply commemorated with a grave altar that was not designed to hold cremated remains. Despite being the main funerary custom during the Roman Republic, ash chests and grave altars virtually disappeared from the market only a century after the advent of the sarcophagus.

Charles-Edwards, 155-162, map 8; 100 objects, "Cunorix Gravestone" Inhumation burials may also have spread from Roman Britain, and had become common in Ireland by the fourth and fifth centuries.Charles-Edwards, pp. 175–176. It was also during this time that some protohistoric records begin to appear. Early Irish literature was not written down until much later, in the Early Medieval period, but many scholars are ready to accept that the saga cycles preserve in some form elements from much earlier, that give some insights into the world of the last elites of prehistoric Ireland.

Inhumation burial practices and the use of sarcophagi were not always the favored Roman funerary custom. The Etruscans and Greeks used sarcophagi for centuries before the Romans finally adopted the practice in the second century. Prior to that period, the dead were usually cremated and placed in marble ash chests or ash altars, or were simply commemorated with a grave altar that was not designed to hold cremated remains. Despite being the main funerary custom during the Roman Republic, ash chests and grave altars virtually disappeared from the market only a century after the advent of the sarcophagus.

Thereafter, the closest male relative of the dead chieftain walked backwards, naked, covering his anus with one hand and a piece of burning wood with the other, and set the ship aflame, after which other people added wood to the fire. An informant explained to Ibn Fadlān that the fire expedites the dead man's arrival in Paradise, by contrast with Islamic practices of inhumation. Afterwards, a round barrow was built over the ashes, and in the centre of the mound they erected a post of birch wood, where they carved the names of the dead chieftain and his king. Then they departed.

The effect of Constantine's religious policy allowed the greater development of Christianity in Roman Britain—a bishop of York named "Eborius" is attested here and several artifacts decorated with chi-rho symbols are known. Additionally, a small bone plaque from an inhumation grave bore the phrase ("Hail sister may you live in God"). Changes in the layout of both the fort and colonia occurred in the late fourth century AD, suggested as representing a social change in the domestic lives of the military garrison here whereby they might have lived in smaller family groups with wives, children or other civilians.

Burial mounds were in use from the Stone Age until the 11th century in Scandinavia and figure heavily in Norse paganism. In their original state they usually appear as small, man-made hillocks, though many examples have been damaged by ploughing or plundering so that little visible evidence remains. The tumuli of Scandinavia is of a great variety of designs, depending on the cultural traditions of the era in which they were constructed. The tumuli tombs may contain single graves, collective graves and both inhumation and cremation was practiced, again depending on the era, but also on geography.

Ship burial is a form of elite inhumation attested both in the archaeological record and in Ibn Fadlan's written account. Excavated examples include the Oseberg ship burial near Tønsberg in Norway, another at Klinta on Öland, and the Sutton Hoo ship burial in England. A boat burial at Kaupang in Norway contained a man, woman, and baby lying adjacent to each other alongside the remains of a horse and dismembered dog. The body of a second woman in the stern was adorned with weapons, jewellery, a bronze cauldron, and a metal staff; archaeologists have suggested that she may have been a sorceress.

Inhumation burials inside the long barrow were discovered by excavation in both 1859 and again in 1955–56. In the early 1980s, four of the bones recovered in the 1950s were subject to radiocarbon dating at the University of Oxford. In the early 2000s the bones were re-examined by osteoarchaeologists, who obtained radiocarbon dates from 25 human skeletons and one goat skeleton from inside the barrow. They determined that the 1950s reports made errors in the understandings of these human remains, for instance by failing to always make a distinction between the primary and secondary deposits.

Thurnham excavated the western chamber, in which he discovered bones from what he believed were six crouched inhumation burials. In 2009, Smith and Brickley noted that Thurnham's "recording remains haphazard and arbitrary by modern standards, as do some of his interpretations" although added that his "examination and recording of the skeletal material is more thorough than was typical previously". A second excavation took place over the course of 1955 and 1956, overseen by Stuart Piggott and Richard J. C. Atkinson. Atkinson and Piggott's excavations revealed the four side chambers and the various human remains that those contained.

In doing so they discovered 50 further inhumations. The project was again directed by Brian Philp, who was assisted by Derek Garrod and Peter Keller, with a further 54 archaeologists working on the project; they were members of such community groups as the Bromley and West Kent Archaeological Group, the Bromley Training School, Orpington and District Archaeological Society, the Thameside Archaeological Group, and the Dover Archaeological Group. A further inhumation was discovered nearby in 1986. The skeletal remains uncovered were studied by Elizabeth Rega of the University of Sheffield, funded by a 1993 grant from the British Academy.

The funerary urns in which the ashes of the cremated were placed were gradually overtaken in popularity by the sarcophagus as inhumation became more common. Particularly in the 2nd–4th centuries, these were often decorated with reliefs that became an important vehicle for Late Roman sculpture. The scenes depicted were drawn from mythology, religious beliefs pertaining to the mysteries, allegories, history, or scenes of hunting or feasting. Many sarcophagi depict Nereids, fantastical sea creatures, and other marine imagery that may allude to the location of the Isles of the Blessed across the sea, with a portrait of the deceased on a seashell.

In all burial sites, exclusively inhumation rite (compliant with Christian belief) was practised, instead of cremation typical for earlier Slavs. The known necropolises with military equipment around the perimeter of the agglomeration probably belonged to the settlements guarding access roads to the centre. The city reached its height during the reign of Svätopluk I. During his rule, the first known Christian bishopric in Slovakia was established in Nitra in 880 (with Wiching as the bishop). The question of origin of Monastery of St. Hippolytus (the oldest Benedictine Monastery in Kingdom of Hungary) has not been sufficiently answered yet.

One Anglo- Saxon cultural practice that is better understood are the burial customs, due in part to archaeological excavations at various sites including Sutton Hoo, Spong Hill, Prittlewell, Snape and Walkington Wold, and the existence of around 1,200 pagan (or non-Christian) cemeteries. There was no set form of burial, with cremation being preferred in the north and inhumation in the south, although both forms were found throughout England, sometimes in the same cemeteries. When cremation did take place, the ashes were usually placed within an urn and then buried, sometimes along with grave goods.Hutton 1991. p. 274.

Incineration and inhumation in Iron Age Italy Negau type helmet from the Golasecca III period (480/450 BC). The name of the Golasecca culture comes from the first findings that were discovered from excavations conducted from 1822 at several locations in the Comune of Golasecca, by the antiquarian abbot Father Giovanni Battista Giani (1788–1857), who misidentified the clearly non-Roman burials as remains of the Battle of Ticinus of 218 BC between Hannibal and Scipio Africanus."La battaglia del Ticino tra Annibale e Scipione", 1824. Most of the inventoried objects were from different graves located in the areas of Sesto Calende, Golasecca and Castelletto sopra Ticino.

It is believed to have been used as an inhumation site by Native Americans of the Straits of Mackinac area in the 18th century.Dirk Gringhuis, "Lore of the Great Turtle" (1970; Mackinac State Historic Parks, Mackinac Island MI) While in active use as a site for human remains, the cave was also used as a refuge in 1763 by fur trader Alexander Henry, a survivor of the capture of Fort Michilimackinac by Native Americans during Pontiac's War. In his "Memoirs," Henry recalled a night spent as a refugee in the bone-strewn cavern."The standard guide: Michigan and northern lake resorts", accessed April 14, 2008.

They represent the earliest form of large Christian sculpture, and are important for the study of Early Christian art. The production of Roman sarcophagi with carved decoration spread due to the gradual abandonment of the rite of cremation in favour of inhumation over the course of the 2nd century throughout the empire. However, burial in such sarcophagi was expensive and thus reserved for wealthy families. The end of the Christian persecutions desired by Gallienus in 260 began a period of peace for the Christians that lasted until the end of that century and allowed Christianity to spread in the army, in senior administrative posts and even the emperor's circles.

Their gods included Tiw, Woden, Thor and Frig, all of whom gave their names to days of the week, and Eostre, whose name was appropriated for the spring festival of Easter. While British Christians continued to practice inhumation without grave goods, the pagan Anglo-Saxons are visible in the archaeological record from their practice of cremation and burial in urns, accompanied by extensive grave goods, perhaps designed to accompany the dead to the afterlife.N. Brooks, Anglo-Saxon Myths: State and Church, 400–1066 (London: Continuum, 2000), , p. 23. However, despite growing evidence of Anglian settlement in southern Scotland, only one such grave has been found, at Dalmeny in East Lothian.

Bronze axe with iron inlay decoration from Klin-Yar (photo I. Kozhevnikov; scale: cm) The first phase of the site belongs to the Late Bronze Age/Early Iron Age Koban culture. A settlement of this period was found along the southern slope of the rock where three buildings were excavated in 1995; pottery finds indicate that the top of the rock was also settled. The extensive cemetery areas overlap with the settlement at the eastern end of the south-facing slope. The burial rite of the Koban culture was inhumation in single graves, with the body deposited flexed on its side (usually males on their right side, females on their left).

Three well-preserved saucer barrows and a pair of hlaews are located just to the south-east of Chanctonbury Ring and represent some of the rarest types of barrow, of which only a few dozen examples of each are known nationwide. The saucer barrows are undated but similar examples are known to date to between 1800-1200BC. Such barrows generally contain an inhumation or cremation burial with a few grave goods such as pottery, tools and personal accessories. Hlaews were built during Anglo-Saxon or Viking times for high-ranking individuals and consist of mounds generally built over graves dug into the soil below.

Tomb of the Scipios, in use from the 3rd century BC to the 1st century AD Although inhumation was practiced regularly in archaic Rome, cremation was the most common burial practice in the Mid- to Late Republic and the Empire into the 1st and 2nd centuries. Crematory images appear in Latin poetry on the theme of the dead and mourning. In one of the best-known classical Latin poems of mourning, Catullus writes of his long journey to attend to the funeral rites of his brother, who died abroad, and expresses his grief at addressing only silent ash.Catullus, Carmen 101, line 4 (mutam … cinerem).

The construction and burial within a burial mound would have been a lengthier process than ordinary Anglo-Saxon inhumation or cremation burials, with funerary rites and preparations having lasted for at least a week. The first step in a barrow burial would have been the removal of a circular area of topsoil, which was then encircled with a ditch where the soil had been dug even deeper.Pollington 2008. p. 29. Archaeologist Martin Carver believed that this first stage had a symbolic significance in setting aside an inner and an outer zone between where the burial was going to be built and the outside world around it.

254 They buried their dead under barrows using inhumation at first but later using cremation and often with rich grave goods. They appear to have had wide ranging trade links with continental Europe, importing amber from the Baltic, jewellery from modern day Germany, gold from Brittany as well as daggers and beads from Mycenaean Greece and vice versa. It has been speculated that river transport allowed Wessex to be the main link to the Severn estuary. The wealth from such trade probably permitted the Wessex people to construct the second and third (megalithic) phases of Stonehenge and also indicates a powerful form of social organisation.

At least 16 archaeological horizons have been distinguished, starting with the Neolithic and ending with the Feudal Age (since the 12th century a cemetery existed in this place) and with one of the clearest sequence of pottery development in Banat. A large collection of stone molds for metallurgy was found, along with inhumation cemeteries containing rich grave goods of gold, bronze and faience and amber beads. The most important layers belong to the Bronze Age Pecica culture and the Dacian times. Șanțul Mare is a mound located on the right bank of Mureş river, with an oval shape measuring 120 by 60–70 m.

In the late Bronze Age, from the late 2nd millennium to the early 1st millennium BC, a fourth wave, the Proto-Villanovan culture, related to the Central European Urnfield culture, brought iron-working to the Italian peninsula. Proto-villanovans practised cremation and buried the ashes of their dead in pottery urns of distinctive double-cone shape. Generally speaking, Proto- Villanovan settlements were centered in the northern-central part of the peninsula. Further south, in Campania, a region where inhumation was the general practice, Proto-villanovan cremation burials have been identified at Capua, at the "princely tombs" of Pontecagnano near Salerno (finds conserved in the Museum of Agro Picentino) and at Sala Consilina.

Looking at the literary evidence for magical practices, she goes on to look at a wide variety of items found in Anglo-Saxon inhumation burials which might have had amuletic properties. She categorises such artefacts into a series of overarching categories, including vegetable amulets, mineral amulets, animal amulets, manufactured amulets and found amulets, to each of which she devotes a chapter. Concluding her study, Meaney argues that amulets were primarily worn by women and children in Anglo-Saxon England, and that there were certain females, whom she termed "cunning women", who worked in a specific magical capacity for their local communities. The book received a mixed review from the academic Hilda Ellis Davidson in the Folklore journal.

She returned to Chile, clandestinely, in 1978 and fought from the underground for the return of democracy. In 1997, Marín ran for a seat in the Senate and obtained the eighth largest national majority, but was not elected due to the nature of the Chilean electoral system, which favours the two dominant parties or coalitions. She ran for president in 1999 and achieved less than four percent of the vote, mainly due to fear from leftist voters that the right-wing candidate Joaquín Lavín could defeat Socialist Ricardo Lagos. On January 12, 1998, Marín filed a complaint -- the first person in Chile to do so -- against Augusto Pinochet, accusing him of genocide, kidnapping, illicit association and illegal inhumation.

Archaeologists found several Romano-British burials—both inhumations and cremations—just to the south of the long barrow. "Roman Burial I" was an inhumation of a child aged between 5 and 7, lain on its back with its feet to the northeast. It had been buried with a bronze brooch used to pin a shroud, as well as a bronze bracelet on its right arm and both a pottery dish and a cup by its head, all artefacts dated to the middle of the first century CE. "Roman Burial II" contained a female skeleton aged around 17 at the time of death. She was positioned on her back with her feet facing westward.

A unique 24 carat Celtic torc, whose ends are adorned with winged horses on intricate filigree pedestals and lion paws, inspired by Etruscan, Scythian or Middle Eastern bestiary The inhumation burial was placed in a 4m x 4m rectangular wooden chamber underneath a mound or tumulus of earth and stone which originally measured 42m in diameter and 5m in height. Her body was laid in the freestanding box of a cart, or chariot, the wheels of which had been detached and placed beside it. Only its metal parts have survived. Her jewellery included a 480 gram 24-carat gold torc, a bronze torc, six fibulae, six slate bracelets, plus a seventh bracelet made of amber beads.

Chapter two, "Objects of memory", examines the inclusion of grave goods in Early Medieval burials, among them jewellery and weaponry, emphasising the mnemonic effects that these might have had on those attending the funeral. In "Remembering through the body", Williams examines mnemonic elements to the manner in which the corpse was prepared before cremation or inhumation, resulting in its burial. Chapter four, "Graves as mnemonic compositions", argues that Early Medieval graves were "mnemonic performances aimed at constructing the present in relation to the past and future." Looking at the sequence of scenes that onlookers would have witnessed, it discusses graves and grave structures, before using Snape, Sutton Hoo, and the northern cist burials, as case studies.

Sketch of the burial, made at the 1883 excavation The name Taplow itself is in origin that of the burial mound, from Old English Tæppas hláw "Tæppa's mound", so that the name of the unknown chief or nobleman buried in the mound would seem to have been Tæppa. Stevens suggested that it derived from hlæw (mound) and tap or top, meaning "the mound on the crest of the hill". During Stevens' investigation, the mound measured 15 feet in eight at its centre, and 240 feet in circumference. He described it as being "somewhat bell-shaped", suggesting that this had been caused by the addition of later inhumation burials around its eastern perimeter.

Julliberrie's Grave in Kent, southeast England is an unchambered long barrow that saw various inhumation burials and a coin hoard placed around it during the Roman period During the first half of the first millennium BCE, many British long barrows saw renewed human activity. At Julliberrie's Grave in Kent, southeast England, three inhumations were buried at the southern edge of the ditch around the long barrow. The barrow at Wayland's Smithy in Oxfordshire, also in southeast England, saw a cemetery established around the long barrow, with at least 46 skeletons buried in 42 graves, many having been decapitated. 17 Romano-British burials were discovered at Wor Barrow in Dorset, eight of which were missing their heads.

The common Romano-British form of disposal was inhumation, although some rare cremations had taken place. During the Anglo-Saxon migration, which began in the fifth century CE, Germanic-speaking tribes from continental northern Europe, such as the Angles, Jutes and Saxons, arrived in Britain, where their own culture—with its accompanying language and pagan religion—became dominant across much of eastern Britain. Those Romano-British peoples still residing in these areas either adopted and integrated with this incoming culture or migrated westward. The Anglo-Saxons brought with them their own heterogenous forms of burial practice, which were distinct from those of the British peoples living in western and northern Britain during the Early Medieval, having more in common with those of pagan continental Europe.

After the excavation of building C, the same team started to investigate an area where there was a large concentration of materials as well as a monolithic stone sarcophagus on the surface.Only two stone sarcophagi have been found in Menorca: one at Sanitja and another at Es Cap des Port in Fornells, where there was another Early Christian basilica Archaeologists located a building with rectangular rooms and Opus signinum pavements that presented a cluster of tombs both inside and outside its limits. The four tombs located inside the building (underneath its pavement) were of the cista type (rectangular pits lined by stone slabs). Also, 21 cist tombs were excavated in its surroundings, all of them containing single burials (except one tombs that presented a multiple inhumation).

Head of a Saka warrior, as a defeated enemy of the Yuezhi, from Khalchayan, 1st century BC.Also a Saka according to this source The earliest studies could only analyze segments of mtDNA, thus providing only broad correlations of affinity to modern West Eurasian or East Eurasian populations. For example, in a 2002 study the mitochondrial DNA of Saka period male and female skeletal remains from a double inhumation kurgan at the Beral site in Kazakhstan was analysed. The two individuals were found to be not closely related. The HV1 mitochondrial sequence of the male was similar to the Anderson sequence which is most frequent in European populations. The HV1 sequence of the female suggested a greater likelihood of Asian origins.

The Fshej tumulus necropolis belongs to the Late Iron Period (7th – 6th centuries BC). During the archaeological excavations carried out here in 2011, five tumulus burials were archaeologically excavated and researched, which resulted with rich and abundant archaeological material, typical for determination of the chronology of the site, which clearly confirms the occupancy of the Dardanian population, respectively the time period of the unification of their ethoculture. The burial mound group is situated approximately 800m south, southwest from the Ura e Shenjtë stone bridge. The funerary rite practiced here, the inhumation or free burial of the deceased buried inside a burial constructed as a grave case built with river stone graves, illustrates one of the burial rites of the indigenous population.

There are thousands of tumuli throughout all Croatia, built of stone (Croatian: gomila, gromila) in the carst areas (by the Adriatic Sea) or made of earth (Croatian: humak) in the inland plains and hills. Most of these prehistoric structures were built in the 2nd and 1st millennium BC, from the middle Bronze Age to the end of the Iron Age, by the Illyrians or their direct ancestors in the same place; the Liburnian inhumation of dead under tumuli was certainly inherited from the earlier times, as early as the Copper Age. Smaller tumuli were used as the burial mounds, while bigger (some up to 7 metres high with 60 metres long base) were the cenotaphs (empty tombs) and ritual places.

Herodotus writes that the Mureș River "rises in Agathyrsian territory",Herodotus: The Histories (4.48), p. 251. proving that this tribe of warriors dominated large territories in Transylvania in the late 5th century BC. Inhumation graves unearthed at Aiud, Blaj, Ciumbrud, and other sites along the rivers Mureș and Târnava yielded artifacts, both metal work and pottery, with analogies in sites attributed to the Scythians in the Pontic steppes. However, the identification of the Agathyrsi as a Scythian tribe is controversial, because the making of their artifacts, especially their swords, found in Transylvania differs from the technique applied in the Pontic steppes. The Agathyrsi's "way of life" was actually "similar to that of the Thracians",Herodotus: The Histories (4.104), p. 270.

The eastern zone of the Reihengräber culture lies within the Thuringian Forest south of the Harz mountains, and extends eastward towards the River Elbe, where Slavic cultures with settled on the eastern bank. The western Bavarian zone however lies between the River Lech and River Enns. Both zones remained autonomous of Merovingian control until the mid-6th century, when Garibald I of Bavaria was installed as Duke in 555 A.D. The uniformity of the Reihengräber culture’s burial practices is attributed to Clovis I, who unified the tribes of the Reihengräber region into the early Merovingian dynasty. The unification of the Frankish dominated tribes into a single ‘row grave culture’ was successful in simplifying burial customs from various forms of cremation or ritualised inhumation into this single practice.

Changes in burial rites (including the spread of inhumation instead of cremation and the west-east orientation of the graves) during the last decades of the 9th century may be attributed to Christian influence, according to historian Michael H. Gelting, but no "indisputably Christian artefacts" have been excavated from the same period. During the 10th century, burial mounds yielding extensive grave goods show the resurrection of pagan burial rites. Three German priests were ordained bishops to three Danish episcopal sees in Germany in 948: Liafdag to Schleswig, Hored to Ribe, and Reginbrand to Aarhus. Their consecration was most probably driven by an attempt to strengthen the position of the Archbishopric of Hamburg-Bremen which had up to the time had been suffragan bishops.

He discusses various references to female magicians in Old Norse literature, and looks into the multitude of different words used for them, arguing that some of them may have referred to different categories of magician. He then proceeds to discuss male magicians, who were a minority in the surviving literature, being viewed as deviants who had committed ergi. He moves on to deal with accounts of the Seiðr-workers' assistants in the literature, before turning his attention to the burial evidence for Norse magical practitioners. Here, he notes that both inhumation and crematory burial can be interpreted as perhaps being the resting place of sorcerers if they are buried with items which likely had magical uses, such as staffs and narcotics.

Some historians have contrasted the funerary practices of the Cucuteni-Trypillia culture with the neighboring Linear Pottery culture, which existed from 5500-4500 BC in the region of present-day Hungary and extending westward into central Europe, making it coincide with the Precucuteni to Cucuteni A Phases. Archaeological evidence from the Linear Pottery sites have shown that they practiced cremation, as well as inhumation (or burial). However, there appears to have been a distinction made in the Linear-Pottery culture on where the bodies were interred, based on gender and social dominance. Women and children were found to be buried beneath the floor of the house, while men were missing, indicating some other practice was associated with how they dealt with the dead bodies of males.

Lucy 2000. p. 10. The early Anglo-Saxons were followers of a pagan religion, which is reflected in their burials from this time, while they later converted to Christianity in the seventh and eighth centuries CE, which was again reflected in their burial practices, when cremation ceased to be practiced and inhumation became the sole form of burial, typically being concentrated in Christian cemeteries located adjacent to churches. In the eighteenth century, antiquarians took an interest in these burials, and began excavating them, although more scientific excavation only began in the twentieth century with the development of archaeology. Prominent Anglo-Saxon burials that have since been discovered and excavated include the early cemetery of Spong Hill in Norfolk and the great sixth-seventh century ship burial of Sutton Hoo in Suffolk.

The runestone was discovered during the excavations of a kurgan from the 6th century BC. After its construction, the kurgan had been used for 48 additional burials of different types and at various depths. None of the bodies appeared to have been incinerated; some had been carelessly buried without any grave goods, while others had received wooden coffins or had at least been put on planks before the inhumation, while some had been inserted into stone coffins made of flat slabs of stone. On June 9, 1905, von Stern's crew discovered a lidless stone coffin in the eastern part of the kurgan containing a skeleton whose skull was resting on the runestone. The runestone was discovered by von Stern just as a worker intended to throw it on a pile of stone.

The Ludovisi sarcophagus, an example of the battle scenes favored during the Crisis of the Third Century: the "writhing and highly emotive" Romans and Goths fill the surface in a packed, anti-classical compositionFred S. Kleiner, A History of Roman Art (Wadsworth, 2007, 2010, enhanced ed.), p. 272. 3rd- century sarcophagus depicting the Labours of Hercules, a popular subject for sarcophagi Sarcophagus of Helena (d. 329) in porphyry In the burial practices of ancient Rome and Roman funerary art, marble and limestone sarcophagi elaborately carved in relief were characteristic of elite inhumation burials from the 2nd to the 4th centuries AD.Zahra Newby. "Myth and Death: Roman Mythological Sarcophagi" in A Companion to Greek Mythology (Blackwell, 2011), p. 301. At least 10,000 Roman sarcophagi have survived, with fragments possibly representing as many as 20,000.

Carved Roman Sarcophagus The Etruscan civilization, which dominated a territory including the area which now includes Rome from perhaps 900 to 100 BC, like many other European peoples, had buried its dead in excavated underground chambers, such as the Tomb of the Capitals, and less complex tumuli. In contrast, the original Roman custom had been cremation of the human body, after which the burnt remains were kept in a pot, urn or ash-chest, often deposited in a columbarium or dovecote. From about the 2nd century AD, inhumation (burial of unburnt human remains) became customary, either in graves or, for those who could afford them, in sarcophagi, often elaborately carved. By the 4th century, burial had overtaken cremation as the usual practice, and the construction of tombs had grown greater and spread throughout the empire.

The preservation by some Starčevo-Criş communities of painted pottery, in addition to the Vinča elements, engendered in the area of the eastern arch of the Western Carpathians the Cluj-Cheile–Turzii-Lumea Nouă-Iclod cultural complex. This complex represents the substratum for the emergence of the Petreşti culture. Long term research at Iclod has demonstrated that this station possessed a complex fortification system built during the Iclod, Phase I, still in use for some time in the Iclod II phase, eventually abandoned when the settlement expanded. It is in the same spot that research has been carried in two inhumation necropoles, where the dead were laid on their backs hands across their chests or abdomens or along their bodies; the bodies were oriented east- west, their heads facing east.

These vessels were similar to the hand-made pottery of the previous period, but wheel-made items were also found in Devínska Nová Ves sites. Large inhumation cemeteries found at Holiare, Nové Zámky and other places in Slovakia, Hungary and Serbia from the period beginning around 690 show that the settlement network of the Carpathian Basin became more stable in the Late Avar period. The most popular Late Avar motifs—griffins and tendrils decorating belts, mounts and a number of other artifacts connected to warriors—may either represent nostalgia for the lost nomadic past or evidence a new wave of nomads arriving from the Pontic steppes at the end of the 7th century. According to historians who accept the latter theory, the immigrants may have been either Onogurs or Alans.

Traditionally, private residences and apartment houses fly the national flag at half-mast on the day of the death of a resident, when the flag is displayed at half-mast until sunset or 21:00, whichever comes first. Flags are also flown at half- mast on the day of the burial, with the exception that the flag is to be hoisted to the finial after the inhumation takes place. Flags are also to be flown at half-mast on the days of national mourning. Such days are the deaths of former or current Finnish presidents, as well as significant catastrophic events such as the aftermath of 2004 Indian Ocean earthquake and tsunami, 2011 Norway attacks and significant national events such as the 2004 Konginkangas bus disaster and school shootings of Jokela and Kauhajoki.

Several Roman holidays commemorated a family's dead ancestors, including the Parentalia, held February 13 through 21, to honor the family's ancestors; and the Feast of the Lemures, held on May 9, 11, and 13, in which ghosts (larvae) were feared to be active, and the pater familias sought to appease them with offerings of beans. The Romans prohibited cremation or inhumation within the sacred boundary of the city (pomerium), for both religious and civil reasons, so that the priests might not be contaminated by touching a dead body, and that houses would not be endangered by funeral fires. Restrictions on the length, ostentation, expense of, and behaviour during funerals and mourning gradually were enacted by a variety of lawmakers. Often the pomp and length of rites could be politically or socially motivated to advertise or aggrandise a particular kin group in Roman society.

3 mausolea of the second half of the 2nd century (but also in later use) open off the platform. The first one on the right, decorated on the outside with paintings of funereal banquets and the miracle of the calling out of Cerasa's demons, on the inside contains paintings (including a ceiling painting of a Gorgon's head) and inhumation burials and has a surviving inscription reading "Marcus Clodius Hermes", the name of its owner. The second, called by some "tomb of the Innocentiores" (a burial club which owned it), has a refined stucco ceiling, Latin inscriptions in Greek characters, and a graffito with the initials of the Greek words for "Jesus Christ, Son of God, Saviour". On the left is the mausoleum of Ascia, with an exterior wall painting of vine shoots rising from kantharoi up trompe-l'œil pillars.

In late March 2010 the Gabii Project reported the discovery, in July 2009, of a half-ton lead encased inhumation burial that has tentatively been dated to the Roman Imperial period, likely the second or third centuries A.D. Evidence for early elite burials, in this case those of infants, also emerged in 2009, suggesting the development of social hierarchy in the eighth through sixth centuries BC.Becker and Nowlin 2011 The discovery of an important but fragmentary Republican Latin inscription also came in 2009 and was published in 2011.Fortson and Potter 2011 The excavations of the Gabii Project continued in 2010 and 2011, during which time substantial portions of several ancient city blocks were brought to light. Not only is evidence for multi-period infrastructure clearly present, but the remains of urban architecture of the later first millennium BC have also become apparent.

Gournia Octopus Stirrup Jar Sphoungaras is located 150 to 200 meters from the Gournia ridge, looking over the coast. Its natural rock shelters, openings in the rock, provided the Minoans for a suitable space to bury their dead without the need for physical labor to create or built tombs. The cemetery was in continuous used from EM II to the end of LM I. Inhumation was the preferred mode of body disposal from early Bronze Age until the pithos burial, where the bodies were placed inside a large storage container, was introduced and became the norm around 1900-1800 BC. These burials were first excavated by Harriet Boyd and later revisited by Richard Seager in 1910 and Soles and Davaras in 1970. Some of the artifacts found were various types of complete vases, jewelry, and seals made out of ivory.

The village is supposedly named after a Saxon chieftain, named Wikki, but there is evidence of earlier settlement. Bronze Age double-ditch enclosures and middle Bronze Age pottery were identified in the 1960s, and early Bronze Age items, such as an axe and spearhead, have been found in the Thames.National Monuments Record Number SU59 SW 22 Later settlement evidence is more extensive: Iron Age and Roman presence is indicated by trackways, various buildings (enclosures, farms and villas), burials (cremation and inhumation), and pottery and coins. There is also evidence of possible Frankish settlement: a 5th-century grave that contained high-status Frankish objects. This early habitation was first revealed in the 1890s, in the first ever use of cropmarks to discern archaeological remains. In 2016, on land owned by Sylva Foundation, an Anglo-Saxon building was excavated by Oxford University School of Archaeology.

Based on the assumption that the earth in the skull is about the age of its inhumation and thus the same as the age of the skull,The length of time between death and incorporation of the sediment within the skull is expected to be short: Grine 2007 age was estimated to 36,200 ± 3,200 years old. The dating also assumed that the skull "had neither been uncovered long before nor transported any substantial distance before its discovery". The material in the skull can not have been washed out or replaced by water flowing down the gully because "the force required to scour the inner-most sediments would certainly have resulted in substantial damage" of the skull, and the skull did not appear to the dating team to have been damaged that much. The anterior part of the lower facial skeleton has been damaged.

Although much archaeological evidence for Anglo-Saxon weaponry exists from the Early Anglo-Saxon period due to the widespread inclusion of weapons as grave goods in inhumation burials, scholarly knowledge of warfare itself relies far more on the literary evidence, which was only being produced in the Christian context of the Late Anglo-Saxon period. These literary sources are almost all authored by Christian clergy, and thus do not deal specifically with warfare; for instance, Bede's Ecclesiastical History of the English People mentions various battles that had taken place but does not dwell on them. Thus, scholars have often drawn from the literary sources from neighbouring societies, such as those produced by continental Germanic societies like the Franks and Goths, or later Viking sources. As Underwood noted, "Warfare in the Anglo-Saxon period cannot be viewed as a uniform whole".

After the departure of the Romans it is generally presumed that Christianity would have survived among the Bythonic enclaves such as Strathclyde, but retreated as the pagan Anglo-Saxons advanced, with their gods Tiw, Woden, Thor and Frig, all of whom gave their names to days of the week, and Eostre, whose name was appropriated for the spring festival of Easter. While British Christians continued to practice inhumation without grave goods, the pagan Anglo-Saxons are visible in the archaeological record from their practice of cremation and burial in urns, accompanied by extensive grave goods, perhaps designed to accompany the dead to the afterlife.N. Brooks, Anglo-Saxon Myths: State and Church, 400–1066 (London: Continuum, 2000), , p. 23. However, despite growing evidence of Anglian settlement in southern Scotland, only one such grave has been found, at Dalmeny in East Lothian.

Saxon church founded by Æthelburh of Kent in 633, excavated in 2019 Lyminge has been a focus of archaeological work for over a half a century. In December 1953 two inhumation burials were discovered there by workmen working for farming contractors, and subsequent excavations led by Alan Warhurst resulted in the discovery of a 6th-century Jutish cemetery () containing 44 graves. The grave assemblages were remarkable, although not unusual for this period, and contained a lot of high status jewellery, weapons such as spear-heads, swords and shield bosses and some rare glass claw beakers of exceptional quality and condition. There was a major archaeological find in October 2012 when the foundations of an Anglo-Saxon feasting hall were excavated on the village green by a team from the University of Reading, led by Gabor Thomas, working with local archaeologists and villagers and funded by the Arts and Humanities Research Council.

Quietus at Winchester Cathedral, 2013 Julian Stair (born 1955 in Bristol) is an English potter, academic and writer. He makes groups of work using a variety of materials, from fine glazed porcelain to coarse engineering brick clays. His work ranges in scale from hand-sized cups and teapots to monumental jars at over 6 feet tall and weighing half a ton. Stair has exhibited internationally over the last 30 years and has work in thirty public collections including the Victoria & Albert Museum, British Museum, American Museum of Art & Design, Hong Kong Museum of Art, Boymans Museum, Netherlands, Mashiko Museum of Ceramic Art, Japan, Kolumba Museum, Cologne, Germany and Fitzwilliam Museum, Cambridge, UK. In 2004 he was awarded the European Achievement Award by the World Crafts Council for the project Extended Inhumation, and received a Queen Elizabeth Scholarship to research the making of monumental ceramics at Wienerberger's brick factory in Sedgley.

Chapter three, "Rituals of Death", deals with the religious rituals accompanying death and burial, and their visibility in the archaeological record. It explains the three main ways which human communities have dealt with the corpses of the dead: through exposing them to elements and scavengers, through inhumation and through cremation. Looking at beliefs surrounding the afterlife, Merrifield discusses ways in which these beliefs might be visible in the archaeological record, such as through the deposition of grave goods. Discussing evidence for rituals of separation through which the deceased is separated from the world of the living, including those that deal with the decapitation of the body, Merrifield then looks at the effect of Christianity on burials in Europe, arguing that it brought a new intimacy with the dead through the collection of relics, which was in contrast to the pagan beliefs of the Roman Empire, which portrayed the deceased as unclean.

The cup resembles a late Neolithic (approximately 2300 BC) ceramic beaker with Corded Ware decoration, but dates to a much later period. It is thought that the cup was not a grave good, but a votive offering independent of any inhumation, which was placed at the centre of the barrow in about 1700–1500 BC. No contemporary burials have been found at the site, although later Iron Age ones have since been found, along with a Saxon cemetery. Only seven similar gold "unstable handled cups" (unstable because round-bottomed) have been found in Europe, all dating to the period between 1700 and 1500 BC. The Ringlemere cup is most similar to the other British example, the Rillaton gold cup found in Cornwall in 1837. The other examples are two from Germany, two from Switzerland, one now lost from Brittany, and an unprovenanced, perhaps German, example.

However, no single material culture unites the various communities pooled into the Reihengräber culture, as Frankish, Gothic and Thuringian artefact forms exist among many local styles throughout the region. Social mobility within the Merovingian period influenced the sharing of local customs, eventuating in an amalgamation of burial practices that led to the eventually spaced inhumation graves and grave good deposits that dominated the region in the mid-6th century. Ethnic groups seem to have also moved throughout the Reihengräber region constantly with permanent settlement largely matched by military control by dominant ethnic groups. The collapse of the Thuringian kingdoms between 531 and 534 resulted in large populations of Thuringian peoples emigrating from the region into Frankish territories in modern-France, leading to the introduction of Reihengräber burial practices and material culture into western Europe, though they remained a subordinate class to the Frankish overclass.

Excavation of Reihengräber close to Sasbach am Rhein, dating to the 6th/7th century CE. The Reihengräber culture (translated from German as Row grave culture) is an archaeological culture that refers to the burial practice of regularly arranged, identically orientated inhumation graves between the mid- fifth and early-eight century in central and western Europe. Existing within the Merovingian sphere of influence, the Reihengräber culture was dominant in modern Belgium, northern France and the Rhineland, and developed from a blending of Gallic and Scandinavian cultures in the late-Roman to early- medieval period. Though the relevance of the Reihengräber culture in outlining the complex ethnic, political and cultural context of 5th-7th century Europe has been questioned, similarities in material culture development within the Reihengräber region outline the existence of Kerngebiet, or core areas of cultural unity and development, within Germanic territories during Merovingian rule.

Interned with the grave were a dish and a cup, both also dated to the middle of the first century CE. Between Burial I and II was an area of "greasy yellow chalk", which the excavators believed represented evidence for the burial of an infant. "Roman Burial III" contained six pottery vessels: a flagon, a butt-shaped beaker, two small cups, a dish, and a wide-mouthed bowl containing the cremated remains of a human cranium, as well as parts of the thorax and the long bones of a young adult. The bowl was placed atop six contiguous cervical vertebrae and a severed hand. The excavators believed that this was an early example of inhumation burial in Roman Britain, a practice that only became widespread in the third century CE. A pot containing a hoard of Roman coins dating to the era of the Emperor Constantine was buried in the vicinity of the barrow; it was rediscovered in the nineteenth century.

The usual form of burial during this period was inhumation (burial in the earth, covered by dirt and stones).. The earliest Mycenaean burials were mostly in individual graves in the form of a pit or a stone-lined cist and offerings were limited to pottery and occasional items of jewellery.; . Groups of pit or cist graves containing elite members of the community were sometimes covered by a tumulus (mound) in the manner established since the Middle Helladic.. It has been argued that this form dates back to the Kurgan culture;. however, Mycenaean burials are in actuality an indigenous development of mainland Greece with the Shaft Graves housing native rulers.. Pit and cist graves remained in use for single burials throughout the Mycenaean period alongside more elaborate family graves.. The shaft graves at Mycenae within Grave Circles A and B belonging to the same period represent an alternative manner of grouping elite burials.

As evidence, Price highlights a number of Viking Age graves that have been excavated in Scandinavia and found to contain potentially magical items; this includes three inhumation burials at Birka in the town of Björkö in Uppland, and two cremation burials at Klinta in Köpings parish, Öland, all of which were in Sweden, as well as a Danish grave from the cemetery at Fyrkat in Jylland and another from the Swedish cemetery at Aska in Hagebyhöga parish, Östergötland. Looking at the Oseburg ship burial in Norway, he then looks at the burial of what appears to be an Anglo-Scandinavian individual from the Danelaw whom was discovered at Peel Castle on the Isle of Man.Price 2002. pp. 111-161. Price carries on by looking at the "performance" of Seiðr itself, discussing the potential use of ritual architecture and space, dealing with literary and archaeological evidence for seiðhjaller platforms, chair pendants, door frames and empty ritual space (útiseta).

Warrior with cuirass and helmet leaning on his spear in front of a funerary stele; the snake symbolizes the soul of the dead. Marble, Roman artwork from the 1st century BC imitating the Greek classical style of the 5th century BC. From Rhodes. The burial customs of the ancient Romans were influenced by both of the first significant cultures whose territories they conquered as their state expanded, namely the Greeks of Magna Graecia and the Etruscans.Toynbee, Chapter I The original Roman custom was cremation, after which the burnt remains were kept in a pot, ash-chest or urn, often in a columbarium; pre-Roman burials around Rome often used hut-urns—little pottery houses.Hall, 15 From about the 2nd century CE, inhumation (burial of unburnt remains) in sarcophagi, often elaborately carved, became more fashionable for those who could afford it.Toynbee, 39–40 Greek-style medallion portrait sculptures on a stela, or small mausoleum for the rich, housing either an urn or sarcophagus, were often placed in a location such as a roadside, where it would be very visible to the living and perpetuate the memory of the dead.

At its greatest extent, the Vronda settlement covered an area of at least 0.50 hectares and consisted of about 20 houses, a large "special status" building on the summit that may have been the home of the community leader and a place for ritual feasting and drinking ceremonies (Building A-B), a freestanding temple or shrine of the "Goddess with Upraised Arms" () (Building G), and a kiln. In the Subminoan–Protogeometric periods (late 11th and 10th centuries BCE) — and continuing until the early Geometric period (9th century BCE) — Vronda was used as a cemetery for inhumation burials in at least 11 small, stone-built and corbeled tholos tombs. Located at the northern and northwestern edges of the Late Minoan IIIC settlement, these tholos tombs may have been constructed by the descendants of the original villagers, some of whom most likely had moved to the higher settlement at Kavousi Kastro. In the Late Geometric–Early Orientalizing periods (8th to 7th centuries BCE), numerous stone-built enclosures (cists) for cremation burials were constructed within and around the long-abandoned and partially collapsed Late Minoan IIIC houses and shrine.

Prehistoric Wales p. 99 The Banc Ty'nddôl sun-disc Primary Bell Beaker goldwork tradition Burial practices in the Bronze Age differed from the communal tombs of the Neolithic period, with a change to burial in round barrows and the provision of grave goods. Inhumation was soon replaced by cremation and in Wales the cemetery mound with a number of burials had become the standard form by about 2000 BC.Lynch, F. et al. Prehistoric Wales p. 126 One of the most striking finds from Bronze Age Wales was the gold cape found in a tomb at Bryn yr Ellyllion, Mold, Flintshire dated to 1900-1600 BC, weighing 560 g and produced from a single gold ingot. Very few weapons have been found in Early Bronze Age graves in Wales compared with other objects, and the lack of traces of earlier Bronze Age settlements is thought to indicate that farms or hamlets were undefended.Lynch, F. et al. Prehistoric Wales p. 138 From about 1250 BC there was a deterioration in the climate which became more marked from about 1000 BC, with higher rainfall and much lower summer temperatures. This led to an increase in peat formation and probably the abandonment of many upland settlements.Lynch, F. et al.