How Syria and Rome came to Tyneside- the tombstone of Regina.

The tombstone of the former slave Regina in the Arbeia museum, South Shields.© Carole Tyrrell

Earlier this month I went on a Roman Britain holiday in the North East of England. We stayed in South Shields which may be a little faded now but still offered enticing beach walks and a road of restaurants to explore.  But, in ancient times, when the Romans were in occupation, it was a large port and a major supply base with many people travelling through it from other parts of the Empire.  Some of them came from Syria and there is a connection between them and the headstone that I will write about in this post.

We visited two excavated Roman forts: Wallsend or Segedunum which is its Latin name and Arbeia which was surrounded by Victorian terraces.   Wallsend is so called as its at the Eastern end of Hadrian’s Wall. At the nearby Metro station all the official signs were in English and Latin which showed real attention to detail. It’s a large site with a 360 degree viewing platform.

The granaries and in the top left hand corner, the reconstructed West Gate.© Chris McKenna user name: Thryduulf. Shared under Wiki Creative Commons

The recreated West Gate, Arbeia. © Carole Tyrrell

Arbeia was a short walk from the hotel and has been partly excavated and partly recreated.  Replicas of the West Gate and the Commanding Officers house were waiting for us to explore.  I would hazard a guess that the Romans were glad of having underfloor heating! The Victorian streets all had a Roman flavour to their names: Vespasian Avenue, Caesar’s Walk and Claudius Court were among them.  More attention to detail which I liked. Some of the houses were built over the site until the local council realised what treasures might lie beneath and they were demolished. There is a small museum which contains finds from the site and information about Roman customs.  A selection of altars were on display which were used to pray and make offerings to their gods. They were rumoured to have been found in nearby back gardens. Perfect bird baths perhaps?

Roman altars on display, Arbeia museum.© Carole Tyrrell

But the pride of the museum in my opinion were the two beautiful headstones on display. They were dedicated to two people who were former slaves but were given their freedom. One, a young woman called Regina, was British and the other was a young man, Victor, who originally came from North Africa. Both of the headstones were apparently found in car parks so we are lucky that they have survived at all.

Regina became a free woman after her marriage to a Syrian man called Barates. She came from a tribe called the Catuvellaumi who came from what we now know as Hertfordshire.  Barates came from the trading city of Palmyra in Syria which is situated 215 miles north east of Damascus, the Syrian capital. It’s an ancient city and archaeological finds dating back to the Neolithic period have been found there. It became part of the Roman empire during the first century. Palmyra was an extremely wealthy city due to trading caravans and colonies along the Silk Road and throughout The Roman Empire. The Silk Road may also have been how the Black Death spread. In 1400, it was destroyed and became a minor settlement, its past glories forgotten. In 1932, under French rule, its inhabitants were moved into a new village and it became an excavation site. Islamic State destroyed large parts of the city until the Syrian Army recaptured it on 2 March 2017. In December 2024, after the fall of the Assad regime, the Syrian Free Army captured it.

Peristyl House, Palmyra Syria copyright Xvlun-commons-wiki

Palmyra, Syria Senate House copyright Maria Millella shared under Wiki Commons

There is a cemetery outside the Arbeia site as it was Roman custom to bury the dead outside city walls. The dead could be burned on a wooden funeral pyre and some of their remains collected to be buried in a pot which was known as cremation. They could also be buried and laid out in a grave or rectangular pit which was known as inhumation. In addition, they could have a wooden coffin or cloth shroud and have some of their personal possessions buried with them.

It was the Romans who introduced the practice of having an inscribed headstone.  The inscriptions reveal all sorts of information about a person such as name, age, nationality and familial relationships. They make the deceased into real people again!

Both Regina and Victor’s tombstones resemble other examples of Romao-British stones in shape and general design. But as one interpretation board said:

‘…in their carving there are strong parallels with other examples found at Palmyra which led to a fusion of styles.’

Both Regina and Victor died young. She was 30 and he was 20. But Regina enjoyed the lifestyle and status that she had as a free woman and her elegant headstone reflects this in the symbols used on it. She wears the fashionable provincial dress of the day and sits in a Roman style high backed chair facing the viewer.  It’s sad that her face is has been damaged but I would imagine that it would have been carved to resemble fashionable Roman women of the time and not a portrait of her.

Roman society was very traditional and women had very limited roles. A memorial like Regina’s would have emphasised her domestic duties. She holds a distaff and spindle for spinning wool and there is a basket of spun balls of wool beside her chair and these would have been included to demonstrate that she was an industrious, dutiful wife. She is opening a treasure box with her other hand. There is a herringbone pattern on her necklace which has been seen on other depictions of Roman women and reflect the conventions of the time.  Regina’s headstone is unusual in that, although the inscription is in Latin, it also has a line of Arabic beneath it. It has been suggested that it was carved by a Syrian which may indicate a small community in the area or a someone just passing through. It’s written in Palmyrene text in Arabic which is similar to ancient Hebrew.

Closer view of Regina holding her distaff and spindle and the balls of wool beside her. copyright Carole Tyrrell

Closer view of Regina’s epitaph in Latin and below in Palmyrene text. Copyright Carole Tyrrell

The Latin inscription reads:-

‘D(IS) M(ANIBUS) REGINA LIBERTA ET CONIUGE

BARATES PALYMENUS NATIONE

CATULLAUANA AN(NORUM) XXXX’

Which can be translated as:

‘To the spirits of the departed (and) of Regina,

Freedwoman and wife of Barates of Palmyra

Catuvellauni by birth died aged 30.’

The line of Palmyrene text below the Latin reads:

‘RYGN’BT HRY BR ‘T’ HBL’

Which translates as:

‘Regina, freedwoman of Barates, alas

It’s a real shame that Regina’s head is missing but if a sculpture is going to be damaged, it’s generally the head that goes first. It’s interesting to think that a port in the North East of England attracted so many people from other lands and how Barates and Regina actually met. A beautiful tribute to a much loved wife.

Part 2 – Victor’s headstone

©Text and photos Carole Tyrrell with grateful thanks to Tyne & Wear County Council.

References and further reading:

Palmyra – Wikipedia

Arbeia, South Shields Roman Fort – Experience life on the edge of the Roman Empire

Women in ancient Rome – Wikipedia

Lion mask – Wikipedia

A Cheshire cat grin from out of the darkness – St John the Evangelist, Margate

Close up of head, ‘monumental’ brass, St John the Evangelist, Margate. ©Carole Tyrrell

It was dark in the chancel as I explored St John’s and then five small figures set into stones in the floor glinted at me.  Four of them were dressed in the clothes or armour of their time and one depicted a former priest, Sir Thomas Cardiff who was in post from 1460-1415. In fact Kent has the largest number of remaining monumental brasses depicting the human form than any other county. These total 400. But one in particular caught my eye.  How could I resist its smiling, gleeful face?

A knight in full armour, St John’s the Evangelist, Margate. ©Carole Tyrrell

Monumental brass of a priest in his vestments, Sir Thomas St John’s the Evangelist, Margate.©Carole Tyrrell

View of skeleton showing depiction of bones.©Carole Tyrrell

It was a skeleton, standing upright and tall with its arms at its sides facing the viewer, and a label underneath in Latin. This was the language of the church pre-Reformation.

The inscription reads:

‘Orate pro anima Ricardi Notfelde qui obiit penultimo die mensis marcii anno domini millesimo ccccxlvi.’

which translates as:

‘Pray for the soul of Richard Notfelde, who died on the last day of March 1446 AD

 The skeleton’s creator has some knowledge of anatomy as the ribs have been sketched in and there are also leg and arm bones. There is a rubbing of the brass in the Wellcome Collection that dates from 1880 and depicts the bones much more clearly.

Wellcome Collection rubbing of the skeleton. Shared under Wiki Commons Brass rubbing by F.Q. Hawkes Mason, 1880.

But it was its face that caught my attention. That grin! The little eyes and nose! It’s obviously not intended to resemble a proper skull but the effect was impressive. As the brasses are in such a dark place within the church, when I stood over the skeleton to take my photos, my shadow fell on it and the grin would disappear. So it was quite difficult to take a decent picture of any of the brasses.

The skeleton is a memento mori which derives from the Latin, ‘remember you must die.’  It is intended to remind the viewer that the skeleton is all that will remain of them after death. Rich or poor, high or low, all will be the same.  

According to the guide on duty, the brasses and their labels have been moved and it’s not known where they originally were within the church. But they also have a secret.  They’re not actually made of brass. Instead, they were made from a cheap alloy called ‘Latten’.  The guide helpfully reminded me of Chaucer’s Pardoner’s Tale in which he sold fake relics to simple, innocent people to extort money from them.  These included a cross made of ‘Latoum’ a cheap alloy that he pretends is made of gold.

Latten was an alloy that

‘contained varying amounts of copper, tin, zinc and lead which gave the characteristics of both brass and bronze.’   Wikipedia.

These alloys were used for monumental brasses in churches, decorative effects on borders, rivets or other metalwork details as on armour for example. They were also used for livery and pilgrim badges. Canterbury Museums have the largest collection of pilgrims badges in the UK so please follow the link to see a selection.

Pilgrim Badges – Canterbury Museums & Galleries

The skeleton was an unexpected find on a Heritage Open Day and I enjoyed making its acquaintance. A rare survivor in any church although I have seen other brasses made from Latten when visiting other Kent churches.

In this case, all that glitters is not brass!

© Text and photos Carole Tyrrell unless otherwise stated.

References and further reading

Latten – Wikipedia

Latten: The Definition and Meaning

Monumental Brasses in Kent — Kent Archaeological Society

Richard Notfield, St John’s, Margate, Kent, 1446. Brass rubbing by F.R. Hawkes Mason, 1880. | Wellcome Collection

Symbol of the Month – Visitation stones.

Roadside shrine on the way to Minnis Bay, Kent © Carole Tyrrell

This summer I was out walking with a friend along the sea wall to Minnis Bay when we saw this little roadside shrine. It was on a popular  route  which is used by walkers and cyclists alike. On one side is the pebbly beach and on the other are marshes that stretch down to the railway line.   It was touching to see that people, friends or perhaps fellow passers-by, had left little tributes of a bunch of flowers and stones.

Stones left on a grave in a North London Jewish cemetery. © Carole Tyrrell

The placing of stones on graves is something that I’ve always associated with the Jewish faith (see blog post ‘Silently slumbering for remembrance Part 1 dated 14 April 2016). If you have ever visited a Jewish cemetery then you will have noticed stones placed on top of graves and headstones and there may be a basket of stones available for this purpose. But over the last few years I have noticed them being placed on the graves of people who aren’t Jewish and I was intrigued by their possible meaning.

In the Jewish faith, it is believed that the placing of stones ‘keeps the soul down.’ This comes from the Talmud

‘which is the central text of rabbinical Judaism and is the primary source of Jewish religious law and theology’   Wikipedia

In the Talmud, it is stated that:

‘souls continue to dwell for a while in the graves in which they are placed. The grave was called a beit olam or a permanent home and was thought to retain some aspects of the departed soul. By placing stones, it becomes a way of the living helping the dead to ‘stay put’.  

This may have brought comfort to those visiting the grave in that they may feel that their loved ones are still near.The Hebrew word for pebble is ‘tz’ror’ which can also mean ‘bond’. The placing of stones was also a mark of respect and a way of showing that someone had visited.

Maeve’s Cairn, the biggest one in Ireland, Knocknarea from geograph.org.uk © Bob Embleton. Shared under Wiki Commons.

Gavrinis cairn, Brittany, France © Many vyi. Shared under Wiki Commons.

Ancient cairn, ruins of Qa’ableh, Saraag, Somalia. © Abdirisak Shared under Wiki Commons

Stones were used because of their durability. The Ancient Greeks believed that using stones to mark graves would ward off evil spirits and they also symbolised the soul’s eternal nature as they didn’t change over time. They associated them with the god, Hermes. However, stones and their associations with burials have been known to many ancient cultures especially Ireland, Scandinavia North Africa, the Middle East and Asia amongst others where they used them to mark sacred territories where communities would gather to honour their dead. Also the  Neolithic and Bronze periods in Europe in particular. Stones were used to create cairns.  These are usually placed on top of graves as markers and to protect the dead from predators.  In the Bronze Age they may have believed that the stones would stop the dead from rising as in the Jewish faith. Some of these still stand. The word ‘cairn’ comes from the Irish ‘carn’ with the plural being ‘cairn’ . In Scottish Gaelic ‘càrn’ translates to ‘heap of stones.’

They were also seen as a method of defence in that it would ward off predators from the burial site.

However, more recently, there has been controversy regarding the building of cairns on certain sites. This is due to the environmental damage that they can cause. Both the Hawaiian Volcano Observatory and the US National Park Service have complained about visitors prying off pieces from important geological features to make them as well as interfering with existing cairns and the destruction of important trail markers.  In the Peak District one man has made his mission to kick down the dozens of stacks that he finds. BBC News reported that:

‘Many have been created by taking stones from an old wall which may have damaged the habitats of the small creatures that live inside the wall and may have long term effects according to the National Trust who will also disassemble any stacks.

The stacks are seen as :

…. not to mark any burial sites or act as markers but just create unnecessary stacks for aesthetic purposes forgetting their original purpose as wayfinding tools and symbols rather than decorations.’

Stones taken to build stacks along the Great Wall were taken from an old wall which now looks like this. © Stuart Cox

The stones that have been left behind on the little seawall shrine, have presumably, come from the beach below and are a poignant symbol of remembrance signifying that the departed has been visited. The stones emphasise the enduring nature of memory and ite sbaility to enable the departed to live on. He is not forgotten by those who knew him and he died at one of his favourite places. RIP.

©Text and photos Carole Tyrrell unless otherwise stated

Why Jews Put Stones on Graves | My Jewish Learning

Why Do People Put Stones On Graves? Here Are 5 Reasons

Visitation stones – Wikipedia

Why Do People Put Rocks on Gravestones

Cairn – Wikipedia

The History of Cairns: Marking Paths, Memories, and Sacred Spaces – Magnolias + Fluff

Why I kick down Peak District stone stacks – BBC News

Please don’t stack rocks on your next hike. Here’s why. – Lonely Planet