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Duncan Sayer

limited. Obviously, a particular individual will be most similar to their siblings and their parents when compared against more distant relatives, and more different still to unrelated individuals. In the examples discussed here there were evident patterns in the distribution of height data. These patterns were not evident by examining the type of burial, such as a weapon grave, nor were they evident in the location of burials in a particular plot. They were visible through a combination of the two types of data. For example, weapon graves within a particular plot or

in Early Anglo-Saxon cemeteries
Duncan Sayer

for adultery but omitted incest (Oliver, 2002 ), whereas the seventh-century canons of Theodore, Archbishop of Canterbury, had provision for dealing with homosexuality, incest, sex between siblings and mother–child incest (Gravdal, 1995 ; Frantzen, 2008 ). Strikingly, these two sources illustrate a difference in how household practice collided with an emerging Christian morality. One aspect of marriage that was discussed in detail was the breakdown of marriage. Æthelbert’s Law devoted a few clauses to dealing with the inheritance of a wife (Oliver, 2002 : 79

in Early Anglo-Saxon cemeteries
Gender and contemporary fantasies of witchcraft
Alison Rowlands

witch-trial involving the Brosam family of Wettringen in 1561 villagers testified that Barbara Brosam had learned witchcraft from her parents-in-law, while in 1563 Appolonia Kellner and her children Appolonia, Anna and Georg of Finsterlohr were involved in a case in which popular opinion suggested that the siblings had gained their reputations as witches from their mother.132 The idea that knowledge of witchcraft was transferred along the maternal line is suggested in other Rothenburg cases: the mothers of Anna Maria Knöspel and Barbara Schmezer were reputed witches

in Witchcraft narratives in Germany